DIAL. I.

WHat was the chiefe Argument and Occasion of Writing this Epistle?

A Difference and dissen­tion betweene the Iewes & Gentiles, which was abused by the malice of Satan, and was likely to haue much hindered the course of the Gospell, yea, to haue stifled and choakt it in the verie Cradle and beginnings. For, the Iewes which did beleeue, did thinke thorough the suggestion of some false Apostles, Acts 15. that the Legall Ceremo­nies were to be still obserued, as necessary to Salua­tion, that vnlesse men were circumcised, and kept the Law, they could not be iustified and saued by Christ. [Page 2] Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell, their exemption from Moy­ses Law, being taught, that in the death and passion of our Lord, all Legall rites were fully determined; and that Faith alone in Christ, was sufficient to Iusti­fication before God. Heereuppon, arose no small discorde betweene Iewes and Gentiles, which were mixed together; the Iewes bearing themselues inso­lently because of their priuiledges, despised the Gen­tiles as enemies of Moyses Law; and the Gentiles in­sulting ouer the Iewes, as reiected of God, for the contempt of Christ. To compound this dissention, Paul the Apostle framed this Epistle; First, shewing that neyther Gentiles by their naturall Woorkes, or Iewes by their Legall deeds, could be Iustified: for somuch as the one violated and brake the Law of na­ture; and the other, the Lawe of Moyses: therefore, both the one and the other, were to be Iustified tho­rough Christ alone, apprehended by a true and liuely Faith. After this generall Doctrine, reaching vnto the ninth Chapter, there he doth in more perticular sort, represse both the insolency of the Iews, by pro­uing, that the promises were giuen, and became effe­ctuall onely to the true Israel, euen to such as were of the faith of Abraham, to all the Elect of God which beleeue in Christ, and not to the carnall seede which came of Abraham, onely according to the flesh. Then in the 11. Chapter, conuerting him to the Gentiles, he perswadeth them vnto humility, that they should modestly behaue themselues toward the Iewes, for­somuch as diuers of them were dayly called to the Faith, and towardes the second comming of Christ, God would graffe in againe the whole Nation, and make them the Members of the Christian Church. When the fulnesse (or bodie) of the Gentiles should enter into the same, then the blindnesse of the Iewes should cease, it being neyther totall nor final, but on­ly [Page 3] in part, and for a time. In the 14. Chapter againe, Paul setteth vppon Iewes and Gentiles, exhorting them both, with many and waighty reasons, vnto Brotherly loue and peace, not to be diuided one from another, or to iudge and contemne one another, a­bout Dayes and Meats, and such things as were of a middle nature. The rest of the Epistle, is spent in ex­hortations to Morrall Good-workes, both speciall in respect of a Calling, and generall belonging to all Christians, Chap. 12. and part of the 13. where poli­ticall duties be vrged, both of the Maiestrate, and of the Subiect. Finally, after diuers salutations, and familiar matters, he doth verie grauely conclude the Epistle, with admonition to take heede of false Tea­chers, with giuing of Thankes and praises of God.

What is the scope of this Epistle?

To teach the way of obtaining true Righte­ousnesse, which is not by works, but by a liuely faith in Christ Iesus.

Are there any more matters handled in this Epistle?

Yea, sundry and most waighty, as namelie; about Originall Corruption, Sanctification, Spiritu­all Combate, the vse of the Law, of the remnants of sinne, the benefites of afflictions, the Constancie of Beleeuers, Election, Reprobation, Reiection, Prouo­cation of the Iewes; Morrall, Ecclesiasticall, and Po­liticall duties, Christian Liberty, familiar matters.

What Reasons may mooue vs to loue and Studie this Epistle?

1. The worthinesse and variety of the Matter, 2. the Method and order of writing, being verie ex­acte, 3. the Dignity of the Instrument or Pen-man, being an Apostle, that had seene visions and Reucla­tions. 4. the Maiesty and Wisedom of the Author, be­ing the God of Wisedome and Maiesty.

Into what Parts may this Epistle be diuided?

Into two parts, 1. the Title and Inscription, [The [Page 4] Epistle, &c.] 2. the Treatise [Paul an Apostle, &c.] The Treatise hath a preface, ad Verse 16. wherein Paul Sa­luteth the Romaines, wishing them good thinges, and describeth the person of Christ: also testifieth his pur pose of visiting them: after the Preface, is a Doctrio­nall institution vnto Chap. 12. and another exhorta­torie vnto the end of the Epistle.

What Significations be there of this worde [Epi­stle?]

It hath two; the one, vnproper and borrow­ed; the other, proper and naturall: by the vnproper signification, signifieth any thing that representeth the minde of another. Thus the Scriptures bee Gods Epistles: also the Corinthians are called Pauls Epistles, because their conuersion by his preaching (as an Epi­stle of recommendation) did commend him for a true Minister of Christ, 2. Cor. 3, 2. Secondly, in a proper signification, it importeth a Letter sent from one to another, to certifie their minde, so is the worde vsed heere.

What meaneth this worde [Apostle?]

Generally by it, is meant any messenger, as Phil. 2, 25. more especially, one selected of Christ to carrie the message of saluation into the whole world, whereof there were twelue, to whome Mathias was added in Iudas roome.

What be the notes of an Apostle?

Foure; first, to bee immediately called by Christ, Gal. 3, 1. Math. 1, 2. Secondly, to bee sent with Commission, to preach vnto all nations. Third­ly to haue seene Christ in the flesh. 1 Cor. 1, 2. Fourth­ly, to haue a priuiledge to be kept from error in their Doctrine, Iohn 16, 13. to which may be added the fift to haue the power of doing myracles. Luke 9, 1, 2.

Who was this Paule?

A Pharisie by profession, a Iew by byrth, a most wicked persecuter for his practise.

How was he changed?

By the mighty power of Christ, who from heauen suddenly altred him, and of a persecutor made him a Preacher. From whence wee may learne, that none dispaire, though they be yet in their sinnes: or being called, haue greeuously falne. For Paul sinned fearefully before his Calling, and Peter after, yet were!Acts 9, 1, 2, 3. both pardoned vpon their returning to God.

Why did Paul write to the Romaines?

First, because they were many of them his Countreymen, according to the flesh, the Iewes then dwelling at Rome in great Companies, Acts. 28. Se­condly, because by writing to them, hee gaue an in­struction common to all, within the Iurisdiction of the Romaines, which was exceeding large, the Romain Empire being then in florishing estate, and as it were the Queene and Mistris of the world.

Why was this Epistle set before the rest of Paul his Epistles?

Neither for that it was in time written be­fore all other, nor yet for the great dignity of the Ro­main nation, being then Lordes almost of the whole earth, nor for the excellencie of the Romain Church, which consisting of Gentiles, was inferiour vnto the Church of the Iewes, who were the Oliue tree, others being wilde Oliues, nor yet for the length of this E­pistle, as some haue imagined, but for the exceeding worth and vse of the matter handled therein. For, besides the maine Article of Iustification by faith, de­fined, debated, and determined, there be other que­stions and points of Christian faith, of gteat moment and profit: as about the fall of Man, the force of Ori­ginal corruption, the restoration of man by Christ, of the sweet and manifold fruits of Iustifying faith, also of Sanctification; of the Crosse and comfort to them which beare it; of predestination; of the vocation of Gentiles; of the breaking off, and graffing in againe [Page 6] the Iewes; of Good-workes; of Maiestracy, of Cha­rity, of the vse of things indifferent, of the diuersitie of Guifts, and functions in the Church: so as this E­pistle was vpon good respect set before the rest, as the Key to open the way to vnderstand the other; and as a Catechisme or Introduction to our most holy Reli­gion: also the most exact and accurat Method of this Epistle, did deserue it should bee prefixed. For, after the [...] he defineth Iustification, declaring what it is, Rom. 1, 16. (and that is held most artificiall Me­thod, which beginneth with definition) Also hee ex­pressethRo. 3, 24, 25, 26. the seuerall causes thereof Efficient. 1. Gods grace, 2. Materiall, Christ Iesus dead and raised to life, 3. the Formall, our beleefe of the Gospell, 4. the Final or end remote; the praise of Gods righteousnes; the neerest end, our saluation.

Moreouer, hee amplifieth our free Iustification by the contrary, that wee cannot bee iustified either by workes of Nature, or of the Law, Cha. 2, 3. therefore by grace and faith, after the patterne of Abraham, Ch. 4. then by the principall and immediate effects of iustifying faith: both inwarde peace of Conscience, accesse vnto the gracious God, ioy, hope, patience in tribulation, experience, sence of Gods Loue in the heart, Ch. 5. and outward Holinesse of life, dying to sinne, and liuing vnto righteousnesse, Cha. 6. by the contrarie operation of the Law, which is to reueale Sinne and Wrath, Cha. 7. whereas the Gospell freeth from condemnation, Ch. 8. by the cause [Election,] by the Subiect [Gentiles called, and Iewes to be called] Ch. 11 by Testimonies, Ch. 10. by Examples, Dauid and A­braham, Ch. 4. And as this Article of Iustification, so other points are treated of in a verie perfect order; a hath beene partly touched, and shall more perticu­lerly appeare heereafter.

Of what kinde is this Epistle?

It is mixt: partly Didascalicall, teaching & in­structing [Page 7] the minde in the truth of the Gospell; part­ly deliberatiue or paraeniticall, exhorting vnto Du­ties of all sortes, and constancie in the faith: partlie Consolatory, comforting against the fear of condem­nation and affliction of the Crosse; partly, Reprehen­sorie, rebuking the Iewes for their infidelitie and contumacie against God, and the Gentiles for their immodestie, security, and pride, and both for their debate and carnall aemulation; partly, Gratulatorie, giuing thankes for their obedience to the Gospell; and Laudatorie, praising their zeale; and Petitoric, praying for Grace to them, and to himselfe.

Shew vs now the scope and marke whereat this E­pistle aymed?

The scope is double: the first, is remote and further off, being common to all the Church, in all ages, as the more plentiful instruction of al the Saints in the mystery of saluation: and secondly, the quen­ching of the flames of contention, raised between the two people, Iewes and Gentiles, and to set a firme peace, which is the nearest end.

DIAL. II.

VVHat is the sum of this whole first Chapter, and what are the chiefe Parts thereof?

Hauing in the beginning, by an Artificiall and elaborate Exordium, insinuated himselfe into the minds of the Romanes, to make them attent, docible, and beneuolous receiuers of his Doctrine, ad ver. 14. toward the middle of the Chapter, hee layeth foorth the maine question, to wit; that al people both Iews and Gentiles, are no otherwise to be iustified and sa­ued, then by the Gospell being beleeued on, which [Page 8] touching the Gentiles, he doth demōstratiuely proue from verse 18. to the end of the Chapter: the reason is, because being transgressors by manisold and gric­uous sinnes, both against God, thorow impiety, and men thorow vnrighteousnesse, monstrous and vnna­turall, they were worthy of aeternall damnation, so farre off was it, that their woorkes could Iustify and giue them life eternall. For the maine points of this Chapter, they be foure.

1. A salutation, to verse 8.

2. The exodium or Praeface, making way and en­trance to the matter, to verse 17.

3. The principall Thesis or proposition, touching righteousnesse before God, by the fayth of Christ, verse 17.

4. The confirmation or proofe, from verse 18. to the conclusion of the Chapter: this is the effect of the argument, brought for probation. Gentiles & Iewes are to be iustified, either by Faith or by Works of the Law. But neyther the one, or the other, be iustifyed by Workes, both being sinners: which touching the Gentiles, is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver. 21. therefore Iustification of both, is only by beliefe in Christ. Which conclusion is found, Ch. 3. verse 22, &c.

DIALOGVE. III.

VVHat is the [...] of this fourth Verse?

That Iesus Christ is God Omnipotent, of the same power & Maiesty with his father: so declaredIoh. 5, 26. and 2, 19. to the world by his glorious resurrection, which was a worke of Diuine power.

What is meant by the spirit?

His diuine Nature, as the flesh against which it is set, signifieth his humaine nature. See Spirit v­sed in like sence, 1 Tim. 3. 16, 1 Pet. 3, 18. Heb. 9, 14.

Why doth he put [Sanctification] to spirit?

To expresse the worke of his Diuinitie, san­ctifying his manhood, with al graces aboue measure, and quickning that flesh which he assumed, vnto a life which is no more subiect to death. Thus both Chryso­stome and [...] expound it of Christes owne ri­sing.

By how many wayes did hee manifest himselfe to be the Sonne of God?

By these seauen wayes: The first is, his Di­uine and effectuall Doctrine, for no meere man could teach as he taught: also, by his most innocent Life. Secondly, by his powerfull Myracles, which were e­uidences of his Godhead, beeing done by his proper power. Thirdly, by his fore-telling things to come. Fourthly, by his knowledge of mans thoughts. Math: 9, 4. Fiftly, by ordaining of the Sacramentes of his Church. Math: 26 & 20. Sixtly, by institution of Mi­nisters,Eph 4, 10, 11 for the teaching and ruling his Church, Mat.Acts 26, 8. 10, and 28. Seauenthly, by raising himselfe from the dead, which is a worke sarre passing humaine power;Rom. 4, 17. and therfore fitly brought heer to proue his Diuinity.

But Elisha and Paule raised the dead, and wrought other Myracles, yet were but men?

True, this was by a borrowed power euen in Christs name, but Christ did raise himselfe, which is more then to raise others, as Prophets did, and shall raise others by his owne proper power (which argu­eth him to be more then a man) not as an instrument, but as a principall Efficient.

For what reasons was it needfull for him to bee aSon of God. verie God, that should be our Sauiour?

For these Reasons: First, that he might giue full merit to the dooinges and sufferings of his man­hood, for a meere creature cannot merit of the Crea­tor God. Secondly, that in his sufferinges, which of it selfe hee might support his man-hoode, could not beare such a waight of wrath as fell vppon him. Thirdly, that hee might giue his spirit to the elect to sanctifie them, for the spirit being God, none but God could giue him. Fourthly, that he might raise vp himselfe from the dead, and all his members with him, at the last and great day. Fiftly, that hee might bee a maintainer of that saluation which hee [Page 22] hath purchased, and a Protector of his people for e­uer: therefore, his members trust in him, and call vp­on him, which were a grieuous sinne, if he were but a meere man: for cursed is hee, that maketh Flesh his arme.

What Vse is to be made of this truth?

First, it serueth to stirre vp our thankfulnesse towards God, who hath giuen vs such a mightie Re­deemer, Luke 1, 32. Secondly, it should cause vs to put our whole affiance in him against all dangers and enemies, bodily and spiritual. Psal: 2. verse last. Last­ly, to be obedient to his voice, speaking to vs in his word, seeing he is that mighty God able to punnish all disobedience. Acts 3, 13. Heb. 2, 2. and 4.

What is meant by the Apostleship?

The guift or faculty of that calling, to be an Apostle: & secondly, to be able to teach the church:Apostleship. both which, he had immediately from Christ.

Why is it called Grace?

Because it is freely giuen him, not onely with­out, but against all desert and merit, from the meereEphel. 3, 8. goodwill and fauour of God, at the time of his con­uersion1. Cor. 15, 8. by grace, and togither with it.

Of whom did he receiue this Grace?

Of Christ immediately, who both called and furnished him with authority and guifts, euen then when hee went about to persecute and oppresse the Church, that hee might be to the praise of his glori­ous grace.

To what end did he receiue it?

To a twofold end and purpose: First, it is in respect of men, to draw them by the inward work of the spirit (ioyned to his preaching) to beleeue and obey the Gospell of Christ. Secondly, in respect of Christ, that his name may be glorified, by the calling and submission of many soules to his Doctrine, ac­knowledging him for their Sauiour and GOD, who [Page 23] before serued dumbe Idols as they were led.

Towards whom did Paul exercise his Apostle­ship?

Especially towards the Gentiles; amongest whom, Christ was mightie by his Ministerie: as by Peter, he was mightie amongst the Iewes. Gal. 2. 7.

What do ye learne out of all this?

That the guift and function of the Ministery, are Christs free guift: secondly, that the vse of them, is to be referred vnto the honour of Christ; by win­ning men to beleeue and acknowledge him for they Sauiour, by calling vpon his name, and being called after his name [Christians] of Christ: thirdly, that Christ is a common Sauiour of Iewes and Gentiles which beleeue, so as the difference of nations is ta­ken away, Acts 10, 31, 32.

What are we to learne for our instruction and aedi­fication out of the 6. Verse?

These foure things: first, that Paul doth wisely draw the Romanes with compasse and ranke of them to whom his commission (as an Apostle) did apper­taine: both to put from himselfe the suspition of a cu­rious busie bodie, and to make them more willing to receiue him, being sent to them with authority to be their Instructer. Also to humble the pride of the Ro­manes, being ranged in the number of other Belee­uers, howsoeuer they were Lords of the worlde. In naming the [Called of Christ] he giueth to witte, that they belonged to Christ, and his grace belonged to them; and teacheth how they belonged to Christ, & became (namely) by an effectuall and special calling, drawing them to the faith of Christ, freely and firme­ly.

DIALOGVE. IIII.

WHat doth this Text containe?

The other parts of Pauls Salutation, to wit; persons saluted: and his wish or prayer. In the wish or prayer of the Apostle, con­sider three thinges: first, to whom. Secondly, what. Thirdly, from whom he wisheth. Concerning the persons he saluteth and wisheth good things, not v­niuersally to euery one; Emperor, Consuls, Tribunes, &c. These were not members of the Church, and would haue despised Paul his Prayer: but to all ye be­loued of God, which beleeued in Iesus Christ. And note, that his Prayer is common to all those which professed Christ, were they chiefe men or priuate, were they learned or vnlearned, Romanes, Grecians, or Iewes (for the Church at Rome now consisted of ma­ny Strangers, and not onely of Cittizens and home­borne) withall respect of person; as God the giuer of these graces, is free from acception of persons, both to comfort the meanes onelie, in that they were not passed ouer: also, to humble the great and migh­tie, in that they were sorted with the needy and little ones. Moreouer, Pauls examples warneth all; name­ly, Ministers, that they be ready according to their gifts and opportunities, to pray for, instruct, exhort, and comfort euery one vnder their charge, all being alike deare to Christ, and alike account must be ren­dred for all.

How be the persons Saluted set forth?

First, by their Place (which be at Rome.) Se­condly, [Page 29] by their three Titles, (1. beloued of God. 2. called. 3. Saints.)

What learne we from the Place?

That Gods grace was not tyed to Places, Persons, or Times, but is freely giuen without respect of Country, &c. For they who now be at Rome, are degenerated, and enioy not that grace of God.

What be the Tules giuen to the Romanes?

1. beloued of God: 2. Saints: and 3. called.

What signifieth this, to be beloued of God?

Thus much; not to be louers of God actiue­ly, but passiuely; to be right deare to God, of great account & price in his sight, euen as it were his chiefe delight, being loued both by praedestination, and by present Iustification, without any merit.

What doth this commend to vs?

The great worthinesse and dignity of a true Christian, that the great God sets his loue vpon him to take pleasure in him; which is more, then if all the Princes of the Earth should ioyne and conspire toge­ther, to loue one man. Secondly, that they be happie Men which be Gods Children, for they haue God lo­uing and fauourable, in whose fauour is life, and vp­on whose loue depends all felicity, both earthly and heauenly; they cannot be miserable whom God lo­ueth; and they cannot but be miserable whom God hateth. Thirdly, that the loue and free good will of God, is the root of all other benefits: namely, cal­ling, Sanctification, and Remission of sinnes are deriued from hence, that God louing vs, wee loued not him, but he loued vs first. 1 Iohn 4, 10. Also, God so loued the World, that he gaue his Son. Iohn. 3, 16. Fourthly, this should prouoke his Children to returne dilection and loue to God, of whom they are beloued. Fiftly, godly persons ought to be very deare vnto vs, and of great reckoning, sithence God our Father loues them. We should loue where he loues, [Page 26] and deale well by them whom he will honor so much. 1 Iohn 5, 1. Sixtly, that all iniuries done to the Saints, cannot but prouoke God to indignation; as it would greeue vs to see any abused whom we loue.

What is meant by Saints?

Such, as being separated from the World, are consecrated to Christ, and haue his Spirit giuen them to worke holinesse in them: so as Saints bee persons sanctified by the Spirit, to liue holily and iustly. From hence we learne, two things: First, that such as still a­bide in their sinnes, and wallow in the mire of a pro­phane life, seruing diuers lusts and pleasures, they are no beleeuers, nor beloued of God; for all Beleeuers are Saints, that is; they are holy persons, louing and practising holinesse. Secondly, that they shall neuer be Saints in Heauen, who first be not Saints in Earth, Saints in Via inchoatiuely, ere they be Saints in Pa­tria, perfectly.

What meaneth this, that it is said they were called to be Saints?

That by an effectuall vocation God Almigh­ty (as it were) by speaking the word, did make them to be such indeed and truth, as they were called and named to be; to wit, Saints, or holy: and that accor­ding to his gracious good will and pleasure, as was implyed in the Word (Beloued) to shew, that our Christian vocation floweth from his mercy.

This is moreouer well to bee obserued, that Paul hauing said of himselfe, in verse 1. that he was [Called to be an Apostle] and now twise, in verse 6. and 7. saith of the Romanes, that they were [The Called of Christ, & called to be Saints] that the word [Calling or Vocation] is vsed in a double sense, either in a more strict mea­ning; for a Calling to a Function or Office, eyther ciuill; as to bee a Magistrate, a Captaine, &c. or Ec­clesiasticall, immediatly, as to be a Prophet, an Apo­stle, &c. or mediate, called by the Church, as were [Page 27] Doctors and Pastors: or else in a more large significa­tion, for calling into the common society of the Christi­an Church; and this is eyther vnto the knowledge and profession of Christ, as of Hipocrites, by a generall and externall calling, when the word soundeth in the eare, to the enlightning of the mind, and some slight or slen­der change of the heart; or, it is vnto the faith of Christ and vnto saluation through him, when both mind and heart are mightily perswaded by the Spirit, to obey the Caller, by belieuing his promises, and indeuouring to doe things commanded. This is an internal and effectu­all calling, which Paul heere ascribeth vnto all the Ro­maine Christians; not that there were amongst them no counterfeits and vnbeleeuers, but because by Law and Iudgement of Charity, we are bound to esteeme all such for truely called and Saints, who outwardly professe themselues to be so, and doe not by their conuersation declare and euident the contrary, leauing to God the iudgement of certainty. Now, whereas hee writeth of these Romanes: that they were called to be Saints, or holy; we are further to learne a difference betweene Nature and Grace; that first we are by Nature vncleane and vnpure, destitute of personall holinesse: though not without foederall holinesse, being the seed of faithfull parents, men are not therefore called of God, because they are holy, but therefore they be Holy: because they are called of his Grace. Moreouer, couertly the Apo­stle heerein takes away the difference betweene Iewes and Gentiles, that the Iewes may not boast, as if all holi­nesse were in their kindred, and were tyed only to their stocke (as they foolishly dreame) for the Gentiles are called to the same glorious condition of holinesse. Touching Saints, the word noteth not any absolute perfection where there is no want: for no doubt but both Romanes, Corinthians, and others, who Paul ho­noureth with the Title of [Saints] were sundry wayes faulty; but such as be consecrate to God, and besides the

WHat doth this Scripture containe?

Paul hauing ended his Salutation, vseth now an Exordium or Preface; wherein, he endeuoreth to winne and draw the good will of the Romaines towards him, to cause them more readily to hearken vnto and imbrace his Doctrine, per­forming (and that very pathetically) the part of a Christian Orator, by great art to get and gaine their be­neuolence and attention.

What Art doth be vse for this purpose?

First, he insinuateth his great loue and good will which he beareth them, vntill verse. 16. Second­ly, he layeth before them the worth and excellency of his Doctrine, in verse. 16.

By what arguments doth Paul demonstrate and prooue his loue towards them?

Three wayes. First, by his reioycing and gi­uing thankes for their great measure of faith in the Gos­pell. Secondly, by his earnest and constant prayer vn­to God, for their spirituall prosperity. Thirdly, by his great care to come vnto them, not for any earthly benefit or commodity to himselfe, but to doe them good, by instructing them in the Gospell.

Now expound the words and tell vs heere, what is meant by the whole World?

The Churches which be in the world profes­sing the Gospell of Iesus Christ, by a [...], of the whole for the part, the world put for the Christian Chur­ches, which were then in the world, or in many parts in the world; like vnto that which is written in 1. Thes. 1. 8. In euery place your faith to God ward is spread abroad, &c. Now, by [Faith] is meant the fame and report of their Faith, witnessed and vttered by their confession of Christ. Rom. 10. and other fruits of a liuely Faith. [Page 31] Like to that, [...]. 16, 19. where obedience (that is) their Faith, which made them obedient, and wherein consisteth the chiefe obedience of a Christian, is said to haue come abroad, that is; the rumor of it. A [...] of the subiect for the adiunct. For Faith is a se­cret thing, and lieth hid in the heart, knowne onely to God; yet by signes manifested to men: who by the fruits are led to see the root, and to commend it.

What meanes he hereby, that he giues thankes to God?

That he was glad, and with ioy praised God for their conuersion to the Gospell, and that it was growne so famous, as that their Conquests ouer ma­ny Nations was not so renowned, as their zeale and feruency for Christian Religion was. From whence we learne, that it is the dutie of euery faithfull Man, to reioyce for the well-doing of others, when they thriue and prosper in godlinesse. The Reasons of this duty be these following. First, because we are mem­bers one of another, and therefore ought to suffer to­gether, and to reioyce together. 1 Cor. 12, 26. Se­condly, the well-doing, and spirituall prosperitie of other Christians, redowndeth to vs, who haue an in­terest in all their guifts, as touching the vse and pro­fit of them, though not for the propriety of them; for euery Saint is the possessor of his owne graces, yet in the fruition and benefits, there is a communion, ac­cording to that which we professe in our Creed, con­cerning the Communion of Saints. Wherein we haue iust and great matter of reioycing and thanksgiuing. Thirdly, to reioyce at the welfare and the well-do­ing of the Brethren, is a Testimony, that wee haue Christ his Spirit, which is a Spirit of Charitie, cha­sing Enuy out of the hart, and in stead thereof, plan­ting brotherly loue. Gal. 5, 22. 1 Cor 14, 4. This do­ctrine, serueth to reprooue the enuious and malici­ous, which either little regard and reioyce not at all; [Page 32] or which is worse, doe repine and [...] at the good e­state, and good workes of others; carping at them, crossing and hindering their good courses and indea­uours: as Saul enuied Dauid, the Iewes Christ, and the false Apostles Paul. Secondly, it ministreth com­fort to the godly, when they doe feele their hearts stir­red vp to chearefull thankfulnesse towards God, for such as they see to be blessed with spirituall blessings in heauenly things. Ephe. 1, 4.

Why doth he giue thankes to God [through Christ?]

First, because all graces come to vs, through him our Mediator. Iohn. 1, 14, 16. Secondly, because all thankes are accepted for him. 1. Peter. 2, 5. Third­ly, all ability to be thankfull is giuen of him: for he with the father and the spiritis Author of euery grace. Now the same way which God takes in bestowing his graces, we are bound to follow it in returning thankes, that is; by Christ our High-Priest.

Why saith he [My God?]

He spake this, as the Saints doe out of a pri­uate feeling; hot to exclude others, but to expresse his faith and peculiar affiance, which he hath in Gods good­nesse; confessing, that God is his in speciall, who was a common God to all the faithfull.

Is it enough to haue a generall faith?

It is not sufficient, but euery one must priuate­ly apply to himselfe the mercies and promises of God, General and Historical: faith is common to Hypocrites and beleeuers.

What doth this teach vs, that it is saide their faith published, why he nameth their faith, rather then any grace of theirs?

To teach vs, that Faith is the Queene and Mother of all other vertues. Secondly, that God honoureth them with good Fame and renowne, which honor him, by placing their Faith in his promises. Thirdly, that the power of God in spreading abroad [Page 33] the Gospel, is verie mightie in so short a time, to carrie it so far, notwithstanding all oppositions.

What learne we, that he [Called God to witnesse]

That it is lawfull to sweare in priuate matters, so we obserue these conditions. First, that the matter be true and knowne to vs so to be. Secondly, that God on­ly be called vpon, as a witnesse of the trueth. Thirdly, that the matter be of waight and importance, not slight and triuiall. Fourthly, that there be such necessity, that without it we cannot be beleeued, it being a thing very requisite for the good of others, that credit should bee giuen to our wordes, as it did verie much behooue the Romanes to thinke well of Paul, whome they had neuer seene, and to beleeue him. From hence, are taxed three sorts of men: First, such as are common swearers vppon euerie light occasion, as prophane worldlings do. Se­condly, for such as resuse to take an Oath before a Ru­ler, for the Ceremony of kissing the Booke, or laying their hand vpon it (as the Brownists do) which is a meer Circumstance, and a verie indifferent thing, being voide both of superstition and scandall, like vnto the gesture of the Angell in the Reuelation, lifting vp his hand whē he did sweare: which Custome is vsed in AEthyopsa vnto this day, when they take an Oath: as Abrahams ser­uant put his hand vnder his Maisters thigh, when he did sweare, Gen. 24, 9. Thirdly, such as are too scrupulous of an Oath, when there is iust cause to take it: as the A­nabaptists, who deny vnto the Christians, lawfull vse of Magistrates, Lawes, and Oathes (contrary to these eui­dent Testimonies of Scripture: as Deut. [...]. 10, 12. Psalm 110, 4. Heb. 6, 17. Gen 21, 20 & [...], 35. 1. Sem. 24, 23. 2. Cor. 11, 21. Gal. 1, 2. Esay 19, 18. & 43. 23. besides manie other.

Of what Spirit doth Daul speake when he saith (who I serue in my spirit) tell vs also how God will be serued? wher­in his seruice consists, and for what reasons we are to performe seruice to his [...]?

This Particle [My] sheweth, that he speaks not of God his spirit, but of his owne spirit, and feruent af­fection, 2. Tim. 1, 3. and it teacheth vs in what manner God is to be serued (1. Religiously worshipped) not in shew and ostentation; not in hipocrisie; not coldly and perfunctorily; not constrainedly, and by compulsion; not in body only, but in soule also: with Readynesse, 2. Cheerefulnesse, 3. sincerity, 4. feruency and innocency of heart; for these are things wherin Gods seruice con­sisteth. His internall worship standeth in Faith, Hope, Loue of God, feare of his name, Confidence, peace, ioy in the Holy-Ghost, patience in suffering, and obedience in doing his will; Prayer for his protection & benefits, and thankfulnesse of heart, for his mercies of all sortes. His externall seruice, is placed in publicke prayer, rea­ding and hearing his word with reuerence and attenti­on, Communicating in the Holy Mysteries, prayses, sin­ging of Psalmes, &c. All which parts of his seruice, wee are bound to performe vpon these Reasons. First, be­cause we were created of God, out of nothing. Second­ly, because by the blood of his sonne, wee were redee­med out of hell. Thirdly, out of many dangers of bodie and soule, we haue beene preserued. Fourthly, with ma­ny and manifold good things, we haue beene all our life long, plentifully and graciously blessed. Fiftly, God hath giuen vs both commaundement by his authoritie, and freedome with happy liberty, that wee may serue him. And lastly, promiseth to vs, not only felicitie on earth, but in heauen, so we will serue him: for Godlines hath the promises both of this life, and of that which is to come.

For whom must we pray?

For others, as wel as for our selues; especially for the Pastor, and the people one for another.

What things hinder Prayer?

Foure things: first, our vnworthinesse compa­red with Gods Maiesty: secondly, our insufficiencie to pray, being [Page 35] destitute of meetnesse and guifts therein: thirdly, hardnesse of the worke, being one of the hardest works of a Christian: fourthly, opinion; that God will heare vs without asking, and that prayer is needlesse. This hindereth some.

What things hinder perseuerance in Prayer?

Differring the profit and fruite of our prayers, so long as men waxe wearie of calling, because GOD heares not.

What Remedies against these Lets?

First, consideration of Christs merites and wor­thinesse, in trust whereof, our Prayers bee offered vppe. Secondly, Gods acceptance of our vpright desites and endeuours, notwithstanding imperfections. Thirdly, his commandement laying the duty vpon vs. Fourthly, his promise of hearing vs. Fiftly, experience of the Saints, who notwithstanding all Lets, haue both praied and obtained: and why may not other the Children of God, hope to finde the like fauour, hauing the like en­couragements?

We haue seene Pauls Prayers were constant without ceasings, what do ye learne heere that he [Made mention of the Romanes alwayes in his Prayers?]

Euen thus much: First, that it is the dutie of a Minister of the word, when he praieth for himselfe and others, not to forget his flocke whom he feedeth, but to remember them in all his prayers: because teaching by Praier, becomes successefull and effectuall. Secondly, it may be meete that the flocke should know this Loue and Care of their Pastor, for them to enkindle the re­spect of him the more: and especially, to gain their harts to receiue his instructions. Lastly, that if the successe of our Prayers appeare not straight way, yet wee ought to perseuer, as in Luke 18, 1. 1. Thes. 5, 17.

What was the matter of Pauls Prayer?

Hee expresseth one part of his prayer, which was, He besought God that he might haue a prosperous [Page 36] iourney by the will of God, to come to them.

What Branches hath thu Prayer?

Two: First, that all hinderances remooued, hee might haue opportunitie of a iourney to Rome. Second­ly, that this iournie might be made prosperous both for safe comming to them, and for dooing good when hee comes.

What should this teach vs, that [Hee beggeth this of God, and referreth all to his will?]

That Gods Children should in all thinges hang vpon Gods prouidence, submitting their will for iour­nying, or for staying at home; and for al other matters, and for the good successe of all thinges vnto his good pleasure, I am. 4. 15. Secondly, they in their Iournies, and all other lawful workes that they take in hand, must be­gin with Praier to God. For God directeth all things as he will, and he knowes best what is good and meete for his Children. Also, this is a seruice and honour which they owe to God, to do all things by calling vppon his name. Colos. 3. and distinguishing them from the Wic­ked, who do not call vpon God. Psal. 14. This condem­neth the impiety and rashnesse of manie, who as if they were Lordes of their owne actions, do not rest vppon Gods will reuealed; nor vpon his secret will, for euents of their counsels.

DIALOGVE. VI.

WHat doth this Text containe?

Three thinges. First, the next proofe of Pauls loue in his purpose to trauaile vnto them for their [Page 37] good. Secondly, by an answere vnto an obiection; [Yea, but why did ye not come all this while?] To which he answe­reth [I haue bin Let hitherto.] Thirdly, a reason of his pur­pose (to wit) because he was a Debter to them, as being their Apostle, and hauing recceiued guifts for their in­struction.

What was the end of Pauls purpose, to Trauaile vnto Rome?

To confirme them in the faith.

In what Respects did they lack confirmatiō or strength?

In fiue Respects. First, because their Fayth was weake: for, we all know in part, and beleeue in part. 1. Cor. 13, 9. Secondly, their enemie Satan was craftie and strong. Thirdly, the assaultes against their faith, both many and manifold, Fourthly, dangerous it was to bee ouercome. Fiftly, verie many seeming strong, haue bin ouerthrowne by Satan. From whence we may Learne, that they which haue beene comfirmed by the comforts and exhortations of the word, haue still need to receiue spiritual strength, to arme them against new encounters.

Whence had they this strength? Or by what meanes is it attained?

From the ordinance of Christ in the Ministery of the word, and from publicke Prayer to Christ, to blesse his owne appointment: as also from earnest priuat prai­er and conference with the godly. From diligent Rea­ding and Meditation.

By what similitude may this be expressed?

Of Raine, which refresheth the thirstie land: & of Meat, which cheareth the faint bodies through Gods blessing vpon them: so the raine and food of Heauenlie Doctrine, by the blessing of God, refresheth the Chri­stian soule, being made faint and wearie with sinnes & temptations.

What Vse is to be made of this point?

First, that as we desire to be inwardly strength­ned, we should giue eare vnto exhortation. Secondlie, [Page 38] that exhortations must be giuen with a sanctified mind, that only our Neighbors profit bee sought with Gods glorie: all corrupt respects whatsoeuer beeing abando­ned. Lastly, that we do constantly and humbly vse all the former good meanes, ordained to be meanes of our confirmation.

But wherefore doth the Apostle say, [That he would take comfort from the Romanes, as well as giue Consolation vnto them?

To shew, that the strongest may bee edified and holpen euen by the weakest: and not onely to declare the great modesty of the Apostle, who Wrote (as hee thought) feeling a want and weaknesse in himselfe, both in knowledge. 1. Cor. 13. and in the guifts of regenera­tion, Rom. 7, 15.

What Reasons of this?

First, God doth not giue his guifts all to one, but so as one Christian shall neede anothers helpe. Se­condly, he wil trie and exercise the humility of the most perfect. Thirdly, he will thereby norish loue among his Children, whiles one stands another in such sted. Fourth­ly, he will get himselfe glory, by doing his owne work by the feeblest meanes. Lastly, he will allow, that abso­lute perfection is not to be found out of heauen.

What vse is to be made of this truth?

First, it comforteth them of the least gifts, see­ing God can and doth vse them, to strengthen men of the best gifts, and strongest Christians. Secondly, it ser­ueth to admonish the stronger, to suffer exhortations & councell from their Inferiours: as Moyses did from Ie­thro, Apollos from Aquila, Dauid from Abigaile. Lastly, it reproueth such, as scorne the councell and help of such as be their inferiours in place and guifts.

What other thing may bee taught from this Twelfe Verse?

The Nature of Faith, which is to communicate and impart it selfe to others, by the work of loue. Faith [Page 39] workes by loue. Gala. 5, 6.

By what Similitude was this set forth?

Of Leauen, of Fire, of the Sunne, and of God the Author of it; all which, doe communicate their properties to others: and so doth Faith delight to expresse its inward force and vertue.

What doth follow heereof?

That such as doe not indeuour to strengthen others, according to their guifts and calling, it is a token that there is no Faith in them, but that which is dead, and like a withered Tree and dryed wombe, which be vnable to bring forth fruite.

How may the Faith of Paul profit the Romanes?

Two waies: first by his faith he obtained increase of such spirituall guifts as he bestowed on them, euen as their owne faith made them fit to receiue those guifts. Se­condly, his faith stirred him vp to referre and vse those guifts he had, to the good of others, and to Gods glory.

What good came to him heereby?

In comforting and enstructing others, he comfor­ted and enstructed himselfe; euen as Iron [...] Iron, and one hand washeth another: otherwise, then it is with the stone, which whers the knife, but it selfe remaines blunt and dull; whereas Christians by teaching others, doe teach themselues.

How was this further declared?

By a dissimilitude betweene earthly and heauenly goods, as thus: Our earthly goods being giuen out, we haue the lesse, but heauenly blessings encrease and mul­tiply towards our selues, by the vse of them towards o­thers. For, the faithfull by mutuall exhortations, doe profite in the faith; and it is knowne, that Ministers com­forting the sicke, are comforted againe by them.

How might the Faith of the Romanes profit Paul?

In prouoking them to pray for him, and for the successe of his Ministry: and also, in moouing them to Minister to him consolations, both inward and outward; [Page 40] according as his occasions required: all which, bee the fruits of [...] faith.

What was taught from these words, [I would haue ye know? &c.]

That it is fit and requisite, the people should know how well and heartily their Pastor loues them, for it will breed loue in them towards him; or else, make them ex­cuselesse. Also, it breedeth a boldnesse in them, to resort to him vpon iust occasions, as his wisedome and Grauity will cause them to come reuerently.

Wherein did Pauls loue further appeare?

In a purpose to come to them for their spirituall good; of which purpose he was letted, eyther by Sathan, or by Gods speciall direction, or by incident occasions of the Church. When Paul would haue come to Thessale­nica, he saith: That Sathan was the lette that he could not come. 1. Thes. 2, 18. Sathans impediments which he ca­steth in the way of Teachers, to hinder them in their course be: partly by raising vp Schismes and Heresies, as in the Church of Corinth and Galatia; partly, by stirring vp per­secutions and aduersities, as he got Iames and Peter cast in prison at Ierusalem. Acts. 12. and Antipas to be slaine at Smirna [...]. 2, 13. And Paul himselfe, complaineth of a grieuous persecution which he suffered in Asia, beeing tempted beyond his strength, and brought into despaire of his life. 2. Cor. 1, 8. Sometime Paul was letted by God himselfe, who by manifest Oracles called him backe from his intended enterprises. Acts. 16, 6. Where Paul purpo­sing to preach the word in Asia, was commanded in a visi­on, to goe into Matedonia. verse, 9, 10. Thirdly, the ne­cessities of the Churches encreasing euery day more and more, occasioned the alteration of his purpose. Paul see­meth to giue this reason of his not comming to the Ro­manes when he had decreed it: That the estate of the Chur­ches where he remained, required his longer presence and helpe, for their better profiting in the Gospell, Rom. 15, 22. His imployment in other Churches deferred his comming [Page 41] to Rome, though he much & long desired it. Whence let vs learne, that God according to his vncontrouleable wise­dome doth order and direct the course of the Ministery to whō he pleaseth: sometime causing the raine of Doctrine, to fall vpon one Citty or Country, and sometime on ano­ther: as hee seeth it meet for the commodity of his Chil­dren, and for his owne name and honour. Also obserue, that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy, bringing to passe his owne decrees, at a further time; and after a farre other manner and way then men had determined. When God would preferre Ioseph, it was disliked of his Father and Bre­thren, yet God brought it to passe by another meanes then they dreamed. Paul purposed to come to Rome to establish them, but he must doe it at such a time, & in such a fashion as God would: for after many troubles suffered at Ierusa­lem, he was sent bound to Rome, and God turned Paul to preach to the Macedonians, whereas he had meant to teach in Asia; yet Paul sinned not heerein, that his will was not agreeable to Gods secret will, for it is sinne to a man to transgresse his reuealed will. Hence it is, that a Chri­stian with a good mind, may will that which God willeth not; as a good Child, with a good affection, may wish his fathers life, whom the Lord will haue to dye; againe, a man may wish with an euill mind, that which God willeth well; as a wicked Child may euilly desire his fathers death, which God iustly purposeth. Finally, note that Sathan casteth innumerable hinderances in the way of Gods Mi­nisters, to stop the edification of the Church, which should prouoke all the Seruants of Christ, with greater feruency to pray for the free passage and good successe of the Gos­pell; that the word of God (mauger Sathan and his instru­ments) may runne and be glorified: and if their prayers be not heard, yet to wait vpon God with patience, and to continue constant; considering, that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome: but at length, if they perseuer, God [Page 42] will grant that which shall be expedient for his Church.

What is furthermore to be learned from hence, that man cannot doe what so euer he purposeth?

That all things in the world are iustly, wisely, and powerfully ordained and ordered by Gods prouidence: more especially, God disposeth of all mens purposes, as it is written; Man purposeth, God disposeth, and the wayes of man are not in himselfe. Ieremy 10, 23. This teacheth all men patience, prayer, and thankfulnesse, to commend all their purposes to Gods prouidence; and to blesse him in all euents. Secondly, it reprooueth such, as attribute all things to Nature or Fortune; as A thists and prophane worldlings doe. Thirdly, it comforteth Gods Chil­dren, to know that their heauenly father looketh to all things, so as nothing falleth out in the world, but by his decree and will.

What doe ye call the fruit heere spoken off.

First, the conuersion of some, who yet are in vnbe­leese, and sinne. Secondly, the confirmation of such as be conuerted. Thirdly, the encreasing and bringing to perfection, such as be conuerted and confirmed. This is the three-fold fruit of the Ministery. Iohn. 15, 16.

What doe ye learne heereby, that he tearmeth streng­thening (such as be conuerted) a fruit?

Sundry very profitable Lessons. First, that theIt is a certain token of a faithfull Mi­nister, when he can ac­count the profit of the hearers, to be [...] and vantage. Gospell is fruitfull (wheresoeuer it is preached) eyther for conuersion, or for confirmation, or for growth and profi­ting. Secondly, that the people conuerted by it, are as an acceptable fruit to God: and to their Teachers, as de­lightfull to them, as good fruit is to the Husbandman: or as the good state and disposition of the flocke, is to a good Shepheard. Thirdly, Ministers are to be glad, and to ac­count it as precious fruit, when any be conuerted by them to Christ. This is a remaining fruit, and most excellent. Iohn. 15, 5, 8, 16.

What was taught from these words [as amongst other Gentiles?]

First, in that Paul prouoketh the Romanes to thePaul, his pre­sence and preaching, was fruitfull to other Gen­tiles, and he wished and hoped it to be toward the Romaines. obedience of the Gospell, by the example of other Gen­tiles, we learne; that great is the force of good examples, to mooue to good; as of euill examples, to mooue to euill. The first reason heereof, is, because we are like Apes, apt to imitate others: and secondly, examples affect our sen­ces as well as our minds. Furthermore we learne, that where the Gospell is truely preached, it is neuer preached without fruit to life; because, wheresoeuer the Gospell is preached, there God hath a people, which must serue to a double vse: first, to encourage Ministers to teach: & second ly, to encourage the people to liue vnder teaching Pastors.

What Learne we hence, that Paul reckoned himselfe [A Debter to the wise and vnwise: For, there were Men of both sorts among the Graecians and Barbarians] which heere signifieth al people saue the Iewes?

That the Doctrine of the gospel, is not too light, nor too hard for the simplest: wherein appeareth the fa­cility and excellency of the Gospell, propounding life to all sorts. Secondly, that the wisest of the world, may be glad to becom Schollers of the gospel, which is wor­thy the serching of the most learned. For it is no disgraceDiuinity heer in, excelleth Phylosophye, which is not made for al men, and the Law of Moy­ses giuen into one Nation only. with Mary to sit at Christs feet, no nor for Paul himselfe. Thirdly, that euerie Minister by vertue of his Calling, is a debter to his people, & oweth them diligent feeding. Fourthly, that a man who hath any Calling or guift, it maketh him a Debter to others, according to his mea­sure of Grace, and compasse of his Calling, when oppor­tunity serueth him to be readic to do others good, as an honest Debter is readie to satisfie his Creditors when he gets wherewith.

There is first a Debt of money borrowed, which is a ciuill Debt. Rom. 13, 3. Secondly, of Nature, to those of our owne houshold, 1 Tim. 5, 8. Thirdly, of Charity to all men, masmuch as they be men; euen to our enimies. Esay 58, 7. Luke 6, 27. Fourthly, Debt of a Vocation or Calling, which the Apostle heere hath respect vnto, ac­cording [Page 44] to that which is written. 1 Cor. 9, 17. These three last, hath allusion to the first, the Apostle speaking by Similitu de (as his manner is) to shew; that as Worldly, so Christian Debters ought to bee willing to discharge the Debt, both to their Brethren, and vnto God, espe­cially that great Creditor, of whom men do receyue all that they haue.

What doth this 15. Verse containe?

A profession of the Apostles readinesse, to de­clare and preach Iesus Christ to such Christians as dwelt at Rome, so it might seeme good vnto God to haue it so. For he was prepated for his part, according to his Of­fice.

What learne ye heereby?

First, that it came not of Paul his owne purpose that he did preach to the Romanes; but of GOD, whose Calling must be expected. Secondly, a lesson not onely for Ministers of the Word, but for all others; that what is in ones power to do for others good (and namely, for them to whom wee are more especially indebted) wee should not faile to do it, and that to the vtmost of our power, with a chearfull and prompt minde, according to that councell giuen vs in Ecclesiastes, Whatsoeuer is in thy hand to doo, see thou do it with all diligence, Eccles. 9, 10 Lastly, let vs learn by Pauls example, First, to ouercome any discouragements whatsoeuer, by the consideration of our Calling. Secondly, the goodnesse of the thinges we haue in hand. Thirdly, the hope of great gaine and successe by our labours.

DIAL. VII.

WHat is the sum of thu Scripture?

That we ought to glorie in the Gospel, because thereby God is truly powerfull to saue all that beleeue it. Heere doth end the holy A­postles [...]; and his Tract of Iustification by Faith, beginneth at the 16. verse: where he entereth vpon the Treatise by a Prolepsis, making answere to a secret Ob­iection. For Paul hauing written in the latter end of the 15. verse, [I hat he was readie to preach the Gospell at Rome,] it might be obiected vnto him, the Gospell is e­uery where spoken against, the Precepts therof be scor­ned, and thy selfe accounted little lesse then mad, which thinkest to teach the wise more wised ome by the Gos­pell? To which the Apostle answereth, ptofessing, that [He is not ashamed of the Gospell] though it seeme neuer so contemptible and base vnto the worlde. Whereof, hee rendereth two reasons: One, because it is not his owne Gospell, but of Christ as Author; and concerning (no friuolous or fruitlesse matter) Christ, as Matter & Sub­iect. The second (from the Fort and [...] thereof) because it is a most healthfull and powerfull Organe or Instrument of [...] to saue beleeuers. So as this Text consisteth of two parts: First, a profession, [I am not a­shamed:] Secondly, a Reason [For.] And whereas he saith [He is not ashamed it is a Liptote or Meiosis, because more is meant, then is spoken. For, it is as if hee had saide, I am so farre from being ashamed, and I do glory and re­ioyce in it so, as I esteeme nothing so honourable: Insi­nuating to the Romanes, that they ought likewise so to do, as he their Apostle did: according to that which he spake plainly (and without any figure) vnto the Gala­thians, Chap. 6, 14. Now when he tearmeth the Gospell (1. the Doctrine of free Iustification by Christ) [the po­wer of God] he meaneth not of his Creating power, or his reuenging power vnto destruction; but of a power ioyned with fauour and loue for saluation; not of his Es­sentiall power, but of his Organicall Ministerial power; [Page 46] or (by a [...]) of the declaration of his power, when it is manifested in the preaching of the Gospell, to make it effectuall. For, by the Gospell, God mightilie moueth the hearts of the elect (when the houre of their conuersion commeth) infusing the Holy-ghost, which stirreth vp the vnbeleeuing heart, and makes it able to beleeue, whereby righteousnesse and saluation is obtai­ned thorow Christ.

What is the profession made in this present Verse?

That Paul is not ashamed of the Gospell howsoe­uer: for in all Ages since the Gospell did first come a­broad, manie haue bin ashamed of it; & from the shame which accompanieth it, haue they forsaken it, or coldly professed it. Yet Paul professeth, that for no cause wold he be ashamed thereof. A Confession worthy of such an Apostle.

How many wayes may we be ashamed of the Gospell of Christ?

Two wayes especially. First, if we be ashamed of the Doctrine or duties of the Gospell; or secondly, of the Preachers and professors of it.

What things vsually make men ashamed of the Gos­pell?

Foure things. First, the strangenesse of the Doc­trine, being aboue naturall reason. Secondly, the simpli­city and meannesse of the Gospell, being without earthly pompe and glory. Thirdly, the troubles and crosses of such as are the Disciples and hearers of the Gospell. Fourthly, the plainenesse of the Gospell, being voide of humane wisedome, and excellency of words. From whence we may obserue, that great is the corruption of mans hart, which is not ashamed of things shamefull; and yet doe shame at things, wherein they ought to glory.

What reasons should preserue vs from being ashamed of the Gospell?

Fiue: First, the example of Paul such an Apostle which had abid much shame for the Gospell, and yet saw [Page 47] no cause to be ashamed of it. Secondly, the Nature of the Gospell, being a gladsome and ioyfull message. Third­ly, the subiect of the Gospell, which is Christ: of whom, if we be ashamed before men, he will be ashamed of vs be­fore God. Fourthly, because it is the Instrument of Gods power, to beget Faith. Fiftly, the effect of the Gos­pell, which is saluation, the greatest of all benefits; or ra­ther it hath all safety in it, comprehending deliuerances of all sorts, both Temperall and Spirituall. For, whereas there be sundry and many kinds of saluations or safeties; as of our goods and persons, by good lawes and iust Ma­gistrates; against sicknesle and diseases, by Phisitions and wholesome medecines, from violence and iniuries of ene­mies; by valiant Captaines and Souldiors, from extremity of weather; by builders of houses or Masons, from colde, by Garments: as all these enemies, dangers, effects, and [...], came by sinne, and be effects of transgression, so our deliuerance and safety from them, is a fruit of Christ his redemption, and of that faith which embraceth it: but heere is chiefely meant, that saluation which is spirituall, and is of the soule, from sinne and eternall death, whereof there be two parts; the first part, is deliuerance from guilt and punishment of sinne, by remission; the second, is bles­sednesse and eternall life in the possession of Gods fauour and loue, whereof there be three degrees. First, in this life, at the time of regeneration, when sinne being pardo­ned through Faith, and the soule renewed by the Holy­Ghost, it beginneth to liue that life which is eternall. The second at death, when the Soule seuered from the body, is receiued into Abrahams bosome, to rest in heauen, with the Spuits of iust men. The third, at the day of Resur­rection, when the whole man shall be glorified with Christ euerlastingly. This is that Saluation, whereunto the Gos­pell bringeth the embracers of it. Moreouer, where­as it is preached to some vnto destruction, it happeneth by the infidelity of men. For the Gospell of it owne Nature, and by the counsell of God, is appointed to bee cause of [Page 48] Saluation. Wherein it diftereth from the Law, whose ef­fect is to reueale wrath for sinne, not to iustify and saue sinners, propounding life indeed, but it is vnto the per­fect keepers: whereas the Gospell offereth and perfor­meth Saluation to the beleeuer, euen to euery beleeuer, without difference of Nationꝭ and so the promises of the Gospell are vniuersall, both in respect of al beleeuers which receiue it; and also, because no Age, Sex Nation, Estate or condition, is excluded from perticipation of Christ, & life eternall, so they belieue. Lastly in the tenth Chapter of this Epistle, verse, 13, 14, 15. Paul frameth the Ladder (as I may so speake) by which, the Gospell causeth men to as­cend, and climbe vnto the marke of eternall Saluation in Heauen; whereof, the first steppe is sending of Teachers to preach the Gospell. The second, is preaching. The third, is hearing of the Gospell preached. The fourth, Faith by hearing. The fift, Confession and Inuocation of God. The sixt and last, is Saluation it selfe.

What reasons may moue men to beleeue?

First, the commandement of God. Mark. 1, 15. Secondly, the promises, euen of eternal life, and of all other good things, bee made to Faith. Thirdly, examples of good men in Scripture, who haue [...]. Fourthly, the danger of vnbeliefe, which is eternall death, besides manifold temporary miseries. Fiftly, the profit of belee­uing. Sixtly, the truth of God the promiser, who can­not lye or deceiue. Seauenthly, his almighty power; be­ing most able to keepe his promises. Lastly, we belieue men which are lesse faithfull then God, by many thousand degrees: and if we belieue the witnesse of men, how much more ought we to receiue the testimony and record of God? 1. Iohn. 5, 9. By these reasons, we must fight against all motions of vnbeliefe, and inforce our selues to vse all good meanes to preserue and increase Faith.

DIAL. VIII.

VVHat Coherence and dependance hath this Verse with the next before? How are they knit together?

It containeth a proofe, or rendereth a reason of that which he had saide touching the Gospell, by the proper effect whereof (to wit; that by Faith we should be Iustified;) he now confirmeth the Gospel, to be [The power of God to Saluation:] for wee are certainly saucd by that whereby we are Iustified. This Text then, dooth well and fitly serue to a double purpose and end. First, it is brought in, as a reason of the definition of the Gos­pell, set down in verse 16. For, if by the Doctrine of the Gospell be plainly and effectually shewed and taught, the onely right way of attaining righteousnesse before God, (which neither Law, nor Philosophy, nor anie o­ther learning can teach) then is the Gospell the mighty Instrument vsed of God, to saue beleeuers. Secondly, it briefly putteth forth the whole state and proposition of the disputation, following to the end of the 11. Chap­ter, to wit; That by Faith alone (without Woorkes) elect sinners be Iustified, before the iudgement of God. Which is proued by a testimony of Habakuk.

What is the sum of this Scripture?

That the Gospell doth open the way howe to come vnto perfect righteousnesse, such as shall make an Elect sinner, stand vnblameable at the tribunal of God.

What is the drift?

To proue that saluation is had by the Faith of the Gospell, because perfect Iustice and saluation can­not bee diuided: therefore from whence Iustice dooth [Page 50] come to vs, from thence also eternall life in heauen doth proceed and flow.

What is heere meant by righteousnesse?

The integrity of humaine Nature, beeing con­formed wholy to the will and Image of God: this inte­grity is only to be found in Christ inherently, and such as he will impute it vnto of fauour and mercy. By the righteousnesse of God in this place, we may neither vn­derstand his essentiall righteousnesse, whereby he is iust and righteous in himselfe; louing Innocencie, hating Iniquity. Psal. 11, 7. & 45, 7. nor yet his Distributiue Iu­diciary righteousnesse, whereby he rewards the Good, and in seuerity of Iudgement is reuenged on the Wic­ked. Rom. 1 23. 2. Thes. 1. 5. for these are not, or can bee communicated to men by Faith: neyther yet by Righ­teousnesse is meant, that habite of Iustice and Charity, infused of God into our minds, whereby wee are made apt to do good-workes. For this is manifested by the Law, and stands in working, not in beleeuing. Rom. 3, 20, 21. But whither we vnderstand the perfect Iustice of Christ in his Nature, actions, and sufferings, satisfying fully Gods wrath for sinne, with the communicating & application thereof, to elect sinners by Faith; or the Mercie, grace, and clemency of God, declaring it selfe in freely pardoning sinners, iustifying them also, renew­ing their hearts withall, that they may loue the Law, & abhorre vice. Lastly, giuing them pure and sincere acti­ons and manners, which be the necessary fruits & com­panions of forgiuenesse of sinnes and imputed Iustice, it skilleth not much. For, in many places, the word [Righ­teousnesse,] signifieth the goodnesse and mercy of God, remitting sinnes, and deliuering from the punnishment thereof, for the merit of Christ, as Psal. 31, 2. and 35, 4. & 1. Sam. 12, 7. and often elsewhere; and may so bee ta­ken heere. Howbeit, the best Interpretation, is to ex­pound it of the full obedience of Christ to death, impu­ted to faithfull persons for remission of sinnes, and per­fect [Page 51] Iustice before God: which is therefore called [The Righteousnesse of God] because it is his meere guifte, and commeth not by workes, or any humain strengths. Rom. 9, 30. Secondly, it alone satisfieth the most rigorous ex­act Iustice of God; and makes sinners iust, not before men, but in the sight of God.

Why is this Righteousnes called [Righteousnes of God] shew this more distinctly?

First, because it is his guift. Secondly, because he giueth it to shewe himselfe righteous and true of his word. Thirdly, it is that righteousnesse alone, which he in his most strict and exact [...] approoueth, and will Crowne. Lastly, because his righteousnesse is opposite vnto the righteousnesse of Workes. Rom. 10, 3.

How, or in what manner & respect is this Reuealed by the Gospell?

First, it is there contained, taught, and read of. Secondly, it is vnknowne to the Gontiles. Thirdlie, the prophesies of the Prophets, do but obscurely shadow it, and not plainly teach it as the gospell dooth. Fourthly, the gospell (as an Instrument) both openeth it, and gi­ueth it to vs which beleeue. From whence we may learn, that the gospell ought to be most precious vnto vs, see­ing we haue such a treasure by it; and therefore, al they are most wretched, who either neglect, or despise the gospell.

How may [...] declare our precious reckoning, which we do make of the Gospell?

First, by our continuall and hearty thankfulnesse to God for it. Secondly, by our study to know it sound­ly and distinctly. Thirdly and chiefly, by our beleefe & practise of it. Fourthly, by our daily and earnest prayer to God, for encrease in the knowledge and obedience of the gospell.

What other things [...] we heere in this Text?

That naturally we are ignorant of the gospell, because we cannot knowe it, without reuelation from [Page 52] heauen. We are not borne beleeuers.

Tell vs now, what Faith is that which is the Iustify­ing Faith, and whereunto the Righteousnes reuealed in the Gospell, is imputed and applied?

Not that Historicall Faith, which is but a bare knowledge: nor the Miraculous Faith, by which, won­ders are done: nor the Temporary Faith of Hypocrites, which vanisheth in time of affliction, Math. 13. but that Faith which hath application of the thinges belee­ued, ioyned with the true knowledge and assuraunce of vnderstanding, whence commeth confidence and bold­nesse.

How many things are comprehended in this Faith?

Fiue things: First, apprehension in laying hold on Christ. Secondly, approbation in esteeming Christ aboue all, or more then all. Thirdly, expetition, in de­siring him before all. Fourthly, Oblectation, delighting in him more then all. Lastly, Expectation, looking for the full inioying of his presence and glory.

What meaneth he to say [From Faith to Faith?]

Not from one Faith to another, but from one de­gree of Faith to another: from weaker faith to stronger, from a lesser Faith to a greater. Whereas this phrase [From Faith to Faith] by diuerse Interpreters is diuersly expounded: as from an vnformed Faith, to a formed, which is Popish: from the Faith of the Preacher, to the Faith of the hearer: (Thus Augustine, but amisse) for a mans owne faith iustifieth: therefore, from faith of Pa­rents, to faith of posterity, is amisse: also, from the faith of the old Testament, to the faith of the new (as Chryso­stom thought) not wel, nor fitly: from the Faith of one Article, to the Faith of another (as Anselme writeth:) from the faith of things present, to the faith of thinges to come, as the resurrection, &c: From the faith of God promising, to the faith of man beleeuing, as Ambrose & Martyr thinke; yet the fittest and best exposition is of the measure of one and the same faith: from faith begin­ning, [Page 53] to Faith encreasing toward perfection; Faith, so much the more it groweth, so much the more it maketh men sure of their Iustification: there be the like phrases to this, else-where, in holy Scripture, as Psal. 84, 8. from strength to strength, & 2. Cor. 3, 16. from glory to glory, first, from one degree of strength and glory to another; so heere, from an infirme Faith, to a firme Faith. Therefore the meaning of this forme of speech, is, as if it should bee said, that this righteousnesse of God is gotten not by the workes of the Law, but by the Faith of the Gospell alone; for degrees of Faith alter not the kind of Faith; a weake and a strong Faith be but one Faith, which without deed doth iustifie; according to that which is afterward writ­ten for explication of this Text, in Chap. 3. verse. 22.

What doe ye call the weake Faith?

An earnest and constant desire to know Christ, and to make application of his mercies to our selues.

What is the highest degree of Faith?

To be fully perswaded of a mans owne Adoption, and of his owne Saluation, as Abraham and Paul. Rom. 4, 21, & 8, 38, 39.

Who are heereby admonished?

Such as presume of full Faith, when they haue none at all. Secondly, such as thinke they haue none, because they haue so little, and mingled with many imperfections. Presumption and distrust, are the extreames of a true Faith.

What bee the fruits whereby a weake Faith may bee knowne?

These: First, daily exercise of priuate prayer. Se­condly, true loue of the word, and of Gods Children be­cause they be so. Thirdly, true sorrow for sinne, and earnest endeauour to mortifie our lusts. [...], dili­gence in the duties of our perticular calling. Lastly, pa­tience in aduersity. Also, the fruits of a strong Faith bee these. First, to cleaue to God, in great dangers; as Stephen and Paul did. Secondly, to suffer ioyfully the [...] of goods and life for Christ and his word, as Antipas and [Page 54] Hebrewes did. Heb. 10, 34. [...]. 2, 13. Thirdly, to be­lieue the promises when all meanes fight against vs, as Da­uid and Abraham did. Rom. 4, 3, 4, 5. Fourthly, great contempt of the world. Fiftly, great [...] and con­fidence in prayer. Rom. 8, 15. Sixtly, burning loue of the Brethren. ^1. Iohn. 3, 14. Seauenthly, bountifull; relee­uing the poore members of Christ Iesus, euen to the em­pairingActs 2, 45, & 4, 34. of our owne substance. 2. Cor. 8, 3. for Christ his sake, if neede and cause so require.

DIAL. IX.

WHat is the drift of these words?

To proue by authority of Scripture, that whosoeuer belieueth the Gospell, shalbeHabak. 2, 4. accounted righteous, and so be saued. This sentence of Habakuk, is also an illustration, as if Paul should say; This Doctrine, by Faith to be iustified, agreeth with the Pro­phets, and is neyther new or absurd.

What may we note in this Text.

Two things: First, the manner how this autho­rity is brought in [As it is written.] Secondly, the autho­rity it selfe [The iust shall liue by Faith.]

What was obserued in the manner of alleadging this authority?

These few things: First, that Saint Paul citeth not so much the verse, as the Booke of Scripture wherein it is written. Secondly, that he contenteth himselfe, to proue Doctrine by authority of Scripture. Thirdly, that he ci­teth but one Testimony. Fourthly, that the Doctrine of free pardon and imputed righteousnesse, is hard to bee perswaded vnto men, yet hath witnesse from the Prophets. It hath euer seemed to humane reason very repugnant, and a thing vnlikely to be true; that a wicked liuer, a periured [Page 55] person, a common lyer, a railer, an oppressor, an vnchast liuer, a blood-sucker, or such like; only by belieuing the Gospell, should suddenly become iust, and be accounted righteous and vnblameable. Against which Doctrine, the Papists to this day like Dogs doe barke, railing at it, and the Preachers of it, saying; that it ouerthrowes all Lawes and Discipline, and takes away out of mens society, all vse of punnishments and rewards, laying open a gappe to all wickednesse, (if it should be preached,) that without righ­teous works, without any habite or actions of iustice, only by Faith in Christ, sinners may bee iustified with God. Therefore, out of good discretion, to stoppe the mouths of calumnious slanderers, and to put humane reason to si­lence, Paul citeth this place of the Prophet, least he bee thought to haue brought in a Doctrine full of nouelty and absurdity; it being receiued long before in the Iewish Church, by authority of propheticall Oracle, which is three times alleadged in the new Testament. First, Heere. Secondly, Gal. 3, 11. Thirdly, Heb. 10, [...]. to illustrate this Doctrine of iustice and life eternall, to be had by faith alone; and howsoeuer the Prophet who first vsed these words, might aime (in part) at the refreshing and comfor­ting of the godly in those troublous times, vnder Nebu­chadnezar, when their captiuity was sharpe, and their de­liuerance long deferred; yet because temporal deliuerance were Tipes of eternall, and depended vpon Christ, it is not to be doubted, but Paul hath rightly applied it to the spi­rituall deliuerance, by the Messiah to come, through Faith. Wherby the elect (both vnder Law and Gospel) were safe, and made pertakers as well of Iustification and remission of sinnes presently, as of life eternall in the Heauens. Which concord, in this great trueth of righteousnesse byPapists must blame the Prophets and Apostles, and not vs. Faith, betweene the Prophets and Apostles, it is implied not obscurely, by this Particle [As] and whereas Paul as­cribeth vnto holy Scripture, the authority to proue the question in hand; whether Faith or workes do iustifie be­fore God; we may note further in what estimation wee [Page 56] ought to haue the written word; namely, to account it the perfect rule of al diuine truth: acording to which, we ought to examine and iudge of al controuersies in matter of Faith and Religion; for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine, or deter­mine any doubt or question, which may arise about it, still to runne vnto Scriptures for probation; which shewes the Scriptures alone to be a sufficient directory, and a compe­tent Iudge of all controuersies in Religion.

What did we obserue in the authority it selfe?

The reading and the Interpretation. The reading standeth thus, [The iust by Faith shall liue] this is the better reading; or thus, [The iust shall liue by Faith] this is the worse, as though we were first iust, and afterward should liue by Faith. Also, the word [His] is in the Prophet, [The iust shall liue by his owne Faith;] but it is left out by Paul because it is sufficient (without the pronowne) to proue his purpose, that [The iust by Faith shall liue.]

What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk?

To shew the duty of iust men in dangerous times; namely, by Faith to waite and rest vpon God, if they would liue and be preserued; when other which had confidence in themselues were destroyed.

What is the meaning as Paul sciteth it?

To teach thus much: that such as imbrace righte­ousnesse by Faith, shall be saued from Sinne, Hell, and Sa­than, and liue eternally in Heauen; as well as be deliuered heere in earth, from temporall dangers.

What Doctrines were gathered heere?

These three chiefely: First, that none shall liue but the iust. Secondly, none iust but by Faith. Thirdly, euery one is iustified by his owne Faith.

Why shall none liue saue the iust?

Because God hath not promised life but to such as are iust: as it is written [Doe this and liue.] Secondly, he threatneth death to sinne, and to all vnrighteousnesse; [Page 57] therefore, all vniust persons are certain to perish; which sheweth the necessity of seeking and getting perfect iu­stice by beleeuing the gospell.

Why is none Iust saue by Faith?

Because all men (euen the best) do lacke righte­ousnesse of their owne; therefore, they must seek it els­where in Christ, by Faith. Rom. 10, 3, 4, 5. Phil. 3, 7, 8, 9.

How is it declared, that none is Iustified but by his owne Faith?

As none seeth but with his owne eye, or taketh hold of a thing but with his owne hand, or eateth but with his owne mouth, or walketh but with his owne feete; so none seeth Christ to be his Sauiour, or taketh hold of his merites, or feedeth on him, or walketh and commeth to him, any otherwise then by his own Faith, which is the eye, hand, and mouth of the soule.

What other things learned we from this Text?

That we haue many notable benefites by Faith, to wit; Saluation, Righteousnesse, and Life, who of all other be most principall. Secondly, that to liue by faith, it is to exercise Patience, Hope, Wisedome, Loue, O­bedience out of a liuely Faith; by which, a Christian is made able to mooue himselfe to all good duties: vnto which, by power of Nature, wee can by no meanes at­taine.

Is there any further thing to be obserued in this Text for our instruction?

Yea, it commendeth vnto vs the difference be­tweene the Law and the Gospell, how the righteousnesse of the one is distinguished from the other: For the righte­ousnesse of the Law requireth workes, and the fulfilling of the Commandements. Leuit. 18, 5. Galath. 3, 12. But the Gospell saith [The Iust by Faith shall liue.] The righteous­nesse of the Law, is a perfect obedience; the righteous­nesse of the Gospell; is an imputation thereof to the E­lect Sinner, at what time he beleeueth. Rom. 4, 24. The Righteousnesse of the gospell God giueth to vs, but the [Page 58] righteousnes of the Law, men do giue it to God. There is good vse of this difference, and is to be held constant­ly, because it freeth the trobled Conscience from snares and perplexities, when hee shall perceiue, that though he lacke good Workes, and be full of wicked manners, yet vnto the forgiuenesse of sinnes, and absolution be­fore God, it is enough only to beleeue in Christ, accor­ding to the gospel. Secondly, it takes from man, al cause of reioycing and glorying in himselfe, that he may glo­ry only in this; That he knowes God to be mercifull, to pardon his sinne, and accept him for righteous, when by his sinfull Workes, and transgressions of the Lawe, hee deserued death. Ier. 9, 23.

DIAL. X.

VVHat is the drift of this Text, & how doth it depend vpon, and sort with the former Verse?

The drift and purpose, is to confirm the maine and grand proposition, that sinners are Iustified and sa­ued by the Faith of the gospell. The argument is from the contrary; Sinners are not Iustified by their Works, therefore by Faith. For, in the cause of Iustification, faith and workes haue the condition of contraries. Rom 11 6. Now, touching things which be immediately contrarie the maxime and rule is; that when the one is denied, the other is affirmed; and what is taken from the one, is gi­uen to the other; it doth then necessarily followe, that righteousnesse must be had by Faith, seeing it cannot be had by workes. Aud why not by workes? Was it not the common and generally receiued opinion, both a­mongst [Page 59] Philosophers, and the Iewes themselues; that Workes were the cause of righteousnesse? To this se­cret Obiection, the Apostle answereth, by a reason ta­ken from the contrary effects, as thus; Men cannot bee righteous by their Workes, because their workes: were wicked and vniust, & therefore punished of God which he proueth by a distribution of Gentiles, vnto Chap. 2. Verse 17. and thenceforward of the Iewes, till Chap. 3. verse 22.

How many things are noted in this Text?

Three: First, that the Gentiles had knowledge of God and good things, naturally ingrafted in them, signified by the word [Truth.] Secondly, that they vio­lated the Law of nature in respect of duties to God and Men, by vngodlinesse and vnrighteousnesse. Thirdly, that they were punished of God mightily, [Wrath from Heauen.]

Begin with that part ye named last, because it is first mentioned in the Text. What is meant by [Wrath] is there any such passion of anger and wrath in God?

In holy Scriptures [Wrath & Anger] bee other­wise attributed vnto men, then vnto God. For, it is in men properly, as it is a perturbation of the minde infla­ming or stirring vp to Reuenge. Wrath, in his proper acception, is an appetite or desire of reuenge, for some contempt or hurt, done or supposed to be done to our selues or others, whom we affect. When men see them­selues neglected or wronged, straight way they are mo­ued to take vengeance on the party: thus it is in Men; the truth whereof, appeareth in Came, Esau, Achab, &c. whereas in God, wrath is (no affection) but a iust act of God, punishing wickednesse, or the punishments them­selues of warre, famine, pestilence, sicknesse, &c. inslic­ted for iniquity; so it is vsed in this Text. For it is here set against righteousnesse of God, spoken of verse 17, which (as wee haue saide) signifieth both his mercifull goodnesse, freely bestowing Iustice and life eternall vp­on [Page 60] beleeuers: and also, Iustice or life, giuen and bestow­ed graciously. Therefore, by wrath, we must vnderstand both his indignation, reuenging impiety; and the Re­uenge or paines themselues, according to the Hebrew phrase. Now, this wrath is saide to be [Reuealed] that is; to be declared by examples, and by experience testi­fied. For howsoeuer sundry wayes Gods wrath bee Re­uealed against sinne (as by the light of nature) euerie mans Conscience, naturally accusing and tormenting him for euill doing. Rom. 2. Secondly, by the Gospell, whose voice is not only Consolatory, speaking pardon and life vnto beleeuing offenders, but Comminatorie,This is by ac­cident, and not of the Es­sence & Na ture of the Gospell. threatning death eternal to impenitent persons and vn­beleeuers, as Mat. 3, 10. Luke 13, 3. Ioh. 3, 18, 36. Third­ly, by the Law, whose office is to reueale wrath, and the curse against euery transgression. Deut. 27. v. last. Rom. 4, 15. yet our present text, would bee taken of that daily experience, which witnesseth, that God is wrathfullie displeased with the worlde for sinne: and euen at that time when the Apostle wrote, there were greeuous mi­series of sword, plague, and famine abroad in the world. Also, it is plain by the verses following, that Paul speaks of such iudgements as God had executed vpon all men, for contempt of his Maiesty, especially of spirituall pu­nishments in hardning mens hearts, and giuing them vp to vile lusts, and a Reprobate mind, Verse 24, 28.

What Learne we from hence?

Seeing sin prouoketh Diuine wrath, it is necessa­ry to take heed of it. Secondly, that this wrath appeareth most in spiritual Iudgements, because they not only are tokens of wrath, but deserue more wrath; they are pun­nishments for sins past, and encrease of more sinne.

What, thinke ye, that the Children of God, haue their parts in Spirituall Iudgements?

Yea: as appeareth in the example of Adam, Da­uid, Salomon, and of many in our dayes, which haue faln into some fits of dispaire also, haue had the sinne pun­nished [Page 61] by Sinne, as Paul affirmeth heere of the Idolatrous Gentiles.

In what sence may it be said, that this wrath of God was reuealed [From Heauen?]

Howsoeuer men very learned, and not a few haue drawne the sense of these words vnto the Heauens them­selues, which be instruments of wrath against such as con­temne their maker, as Ambrose: some to the euill spirits which are aboue in the ayre, to vexe (by Gods appoint­ment) wicked liuers, as Origen: some to the second com­ming of Christ from Heauen to iudge the world, as Theo­phylact: others referre this to the vniuersality and large ex­tent of his iudgements, which were and shall be vpon all men vnder Heauen that do wickedly; and on others to the euident declaration of his iudgement from Heauen, as from an high and eminent place, that they might bee most apparant & vngainsayable, as Martyr, Beza, Faius do think: yet the best and fittest sense is (by a [...]) to expound Heauen for God, as Luke 20, 5, & 15, 18. and to oppose it vnto the fancy and opinion of Atheists, Epicures, and o­ther prophane men, which ascribe the punishmens that happen vnto men, vnto chance and misfortune, or to the malice of men, or vnto the malignity of the starres and E­lements, or other inferior causes, passing by the iustice of God, and denying his prouidence in the gouernment of the world; against which, Paul affirmeth heere that the euils which be, are scourges sent from God, who though he may vse ordinary and naturall meanes for the plaguing of men, yet himselfe is author & ruler; as it is euery where in Scripture testified of him, that no euil cōmeth but frō him, as in Amos; that he createth darkenesse, in Esay; that hee sendeth the sword, &c. in Leuit. that hee rained Fire and Brimstone from Heauen, on Sodom, in Gene, that he drow­ned Pharaoh, in Exod. Finally, it is God which deliuereth vp to vncleannesse and a Reprobate mind, in this Chapter, verse, 24, 28. The Doctrine hence is this, that punnish­ments come from God as effects of his Iustice against [Page 62] sinne. The duties whereunto it should prouoke men be; First, to beware of murmuring, in time of calamity; for this is to fight Gyant-like against God. Secondly, to be patient, and contented, because it is Gods doing for iust ends: this is to submit vnto God. Thirdly, to sue and seeke, first and principally vnto God for remouing calamities, as Israelites in Iudges, Nininuites in Ionas did.

What may we learne from this, that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men?

Two things: First, by the order of words we learn, that the breach of the first Table, is more grieuous then the breach of the second Table. Secondly, seeing it is a­gainst all, therefore there is no sinne how little soeuer, that can escape punishment. Thirdly, by vsing the ab­stract rather then the contrete, we learne; that Gods anger is not against men themselues, but against their wicked deeds principally.

Whereof did this admonish vs?

To make conscience of small sinnes. Secondly, it reproueth such as thinke themselues safe, because they haue no great sinnes; whereas vengeance is due to euery disobedience.

What is heere meant by Truth?

The remainder of light, which since the fall of A­dam is in euery mans Conscience, to shew him what God is; most good, bounteous, iust, and mighty: how he is to be worshipped, by louing and fearing him aboue all; and what is right, and what is wrong; what good, and what euill; for these things euen naturall light doth teach eue­ry man.

What is the nature of this truth?

It delighteth and desireth to expresse it selfe, that is; it would come forth and appeare in our workes, it ab­horreth to be smothered and imprisoned by wicked affec­tions.

Who doe with-hold the truth in vnrighteousnesse?

Such as by force suppresse or keepe it backe, as if they would imprison it, least it come abroad, when it is not onely not followed and obeyed, but resisted: and the quite contrary to the direction of truth is done, then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe.

Taketh the truth any hurt thereby?

None at all, but the hurt is to our selues, euen great vexation and vnquietnesse of mind. Secondly, a greater inclination and pronesse to all manner of euill; this may be declared and illustrated by the similitude of prisoners, kept in prison against their will: also, by the example of such Gentiles, Iewes, and Christians, as knowing what they ought to doe, yet did against their knowledge. Rom. 1, 32. Rom. 2, 17, 21. Phil. 3, 18.

What counsell was giuen heere?

That all men endeuour to take part with the knowne truth against their affections; and endeuour to doe according to that truth which they know. For first, if men will not haue truth to guide them, they shall haue their corrupt filthy lusts to be their guides. Secondly, if men keepe truth in Prison by their disobedience; them­selues at last shall bee cast into the prison of darkenesse, whence they shall neuer come out, where the fire neuer goeth out, and the worme neuer dyeth.

DIALOGVE. XI.

WHat coherence and agreement hath this Text with the former, and how doth Paul proceeds?

This verse with the rest that follow to the end of the first Chapter, doe by a very plaine and distinct order, more fully explicate and declare the matters briefly and con­cisely set downe in the 18, verse; as first, what that truth is which the Heathens did vniustly detaine, viz: the principles of Nature imprinted within them, both of God and of morall dutyes; and how they came by this naturall light, in this verse and next. Secondly, how by vniust detaining that truth, they proued impious to God by vnthankfulnesse and Idolatry, and iniurious towards themselues and their Neighbours, from verse 20, till 32. in which verse, lastly is taught what that wrath and punnishment is, which is from God in Heauen, reuealed and sent vpon such wicked­nesse of men. Now the first word or Particle of this pre­sent Text [Because] or, [For] bewraieth this verse, to de­pend vpon the former, as a reason thereof taken from the effect. He had said, the Gentiles violently oppressed truth, and as a Iaylor his Prisoner, so they kept in the same, which yet desired to burst out into actions as the Sun out of the Clouds: this he proueth thus, because such as had a cer­taine light and knowledge to leade them to God in some sort to know him, and to discerne betweene good and e­uill in common life, could not commit such impieties to­ward God, such vncleannesses against themselues, and such Iniustice to their Neighbours, but that they must bee iudged guilty of vnrighteous detention and suppression of the truth. If happily any would alleadge for the Heathens in their defence, that they wholly wanted the knowledge of the truth, and so are vntruely charged for with-hold­ing it; for answere to this secret obiection he affirmeth; that the Gentiles had the knowledge of God, both by light of Nature, verse. 19. and by the view of Gods works v. 20.

What is the drift of this Text?

To shew what truth that is which the Gentiles de­tained in vnrighteousnesse: it was a certaine knowledge of [Page 65] God, which they learned by naturall instinct, and by the workes of Creation, and that they are iustly charged for with holding the same knowledge.

How many things may be considered in this Text?

Fiue thinges, First, that the Heathen had the knowledge of God: that &c. Secondly, that they had it from God, for God shewed it them. Thirdly, what things they knew touching God his eternall diuine po­wer. Fourthly, out of what bookes they learned it, not Scriptures but Creatures, from his workes not from his word. Lastly, what was the euent of their knowledge.

Did the Gentiles know all that was to be knowne of God?

No, but knew somuch as they were capable to knowe, according to such meanes as they had, yet the Philosophers and wise men knew much of God, which they did not reueale to the common people. There are some things to be knowne of God, which are incompre­hensible simply, and cannot be known of Gods regene­rated Children, much lesse of Philosophers; as his per­fit diuine essence, & most glorious maiesty, which dwels in a light that none hath accesse or aproach vnto. 1, Tim. 6, 16. Also the reasons of his will and counsell touching the gouernement of the worlde, and especially of man­kind, for they ought not to be searched, nor can be tra­ced and found. Rom. 11. 33. And other things there be, which though they bee comprehensible, yet are not known without reuelation of the word and spirit (which Heathens lacked) as the Doctrine of the Trinity, of Christ his Incarnation, free Iustification by Faith, Re­mission of Sinnes by a crucified Christ, Resurrection, &c. By that therefore which may be knowne, is meant that which by ir-bred principles of truth, remayning in man after the fall, as some sparkles and fire-brands after a great fire; and by strength of naturall reason, as also by sight of the creature, the Gentiles coulde attaine vnto, viz. that there was a God, & he insensible and spirituall, [Page 66] and for properties most mighty, most iust, most wise and good, which things they saw God the first cause could not bee without, seeing men, which were his effect and work, had such qualities in them. Whereas this know­ledge is said here to be manifest (in them) it is expoun­ded by Chap. 2, vers. 15. written in their hearts, neither in the Creatures, nor in the Philosophers, nor among them, nor to them, but in themselues, euen within their hearts: by which it is plaine, that he now speakes not of the Iewes, which had their knowledge of God from the word, but of the Gentiles and of those inward notions and principles which be natural; whereof some be con­templatiue, shewing them of God that hee is, and what one he is: and some practicke, teaching them the diffe­rence betweene that is godly and wicked, iust & wrong, honest and vnhonest, morally good and euill. Hence outwardly did arise the seeds of Arts, Sciences and Di­sciplines, and within a conscience, iudgeing of a mans owne deedes, whether good or ill; and admonishing of the diuine iudgement, approouing and rewarding what is well done, abhorring and reuenging euill actions; as Chap. 2. 15. This iustifieth that saying of Augustine, that by Adams fall all supernaturall things (such as enabled to please God, and concerned eternal life) are quite lost; whereas mans naturall guiftes are but onely wounded and impairied, not wholy extinct, somuch abiding as is sufficient to free him from excuse, not to bring him to eternall life; that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before, Verse 15. 16. 17.

Who gaue them this knowledge?

God himselfe, who is the Authour of true know­ledge, as it is written, God shewed it them: this witnes­seth to vs, that beside naturall light of minde, God did concurre withall, continually helping nature, and the weaknes of natural discourse, giuing strength to natural faculties and powers (much maymed by originall cor­ruption;) [Page 67] that they might doe their office the better, in collecting and concluding effects by consideration of causes. Hence it came, that amongst the Heathens there were such worthy men, as Plato, Aristotle, Socrates, Se­neca, Pliny, Plautus, Plotinus, & Paracelsus, besides other moe which haue diued so deepe into the secrets of na­ture, and haue written so many true thinges very lear­nedly, both of Celestiall creatures, and humainc duties; euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature. If any bee desirous to know what the meanes are, by which God shewed and manifested in them what might bee knowne of him; it was neither inquisition and search of the written word, nor illumination of the spirit, nor humaine instruction, nor Angelicall Reuelation, nor miraculous operations, or diuine visions, for these were the priuiledges of his Church & people; but the meanes were meere naturall, as principles ingrafted, discourse of reason assisted with a diuine concurrence, & obseruation of the Creatures, by which (being visible) well marked and duely consi­dred, their minds were erected (as by a ladder) to think vpon the nature and properties of God, which were in­sensible and inuisible. For God being an essence separa­ted from matter, and not subiect to senses, must be per­ceiued of men by some outward signes of wordes (as to the Iewes,) of Creatures as to the Gentiles; who by the beholding and experience of things created, haue their knowledge of the Creator more and more polished and encreased. The Doctrine and lesson which from all thisDoctrine. wee are to learne, it is, that whatsoeuer knowledge of God or duties the Gentiles got, they were beholding to God for it: who though he vsed certain Organs and Instruments both within man and without him, to en­gender this knowledge, yet this honour still remaines to God, that hee bee the Authour and giuer of it, and hence is entitled a God of Knowledge, which serueth [Page 68] to reprooue such of wicked vnthankfulnesse, las forgetting God, doe ascribe their great knowledge in diuine, natu­rall and humaine things vnto their owne industry, or to the second causes which were vsed for this is to rob God of his glory. Withall it must admonish vs, that fithence God delights in meanes and workes by them, (albeit hee is not tyed to them) that therefore howsoeuer it is our sinne to set them in Gods roome, by trusting in them, or referring all praise to them: yet it is our duty not to neglect them when wee haue them at hand, least wee be found to tempt God.

Nowe I pray you passe forward vnto the 20. verse, which seemeth (as I conceiue it) to be joyned to the 19. by a Preoccuption; For it might be obiected, that God be­ing inuisible, is vnsensible also, and therefore could not be knowne, because nothing commeth to the vnderstanding but by the senses; to which the Apostle replyeth, first by concession, that indeed God is not to bee seene and per­ceiued by sense: and then by a secret correction, that (not­withstanding) beside that inward manifestation of himselfe by naturall instinct, or imprinted light, hee hath outward­ly by the things created, reuealed himselfe, and what may be knowne of him.

You say aright, for now hee carrieth vs forward to another new externall kind and way of knowing God, touching whome, tell me what things did the Gentiles know by this exte­rior way.

His eternall Power and God-head, that is, his Eternity, Power, Deity, vnder which be meant his proper­ties, which they learned of the great Booke of the Crea­tures, out of which they might learne many things. First, that they had a maker. Secondly, that this maker being before the things made, is Eternall, without beginning or ending, also of a spirituall Essence. Thirdly, that hee must needs be Almighty, which made all things out of nothing, [Page 69] and sustained such a masse of Creatures. Fourthly, the or­der, variety and distinction of his Creatures declare his maruelous wisedome. Lastly, this sheweth his great good­nes, that he made them all for our good & benefit. And fi­nally, that he was a most excellent worke-man, a rewarder of good and euill.

Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them?

To praise God, and to loue him, to depend vpon him, and to seeke to please him, as also to serue him with willingnes.

What euent had this knowledge in the Gentiles?

It made them excuselesse (that is) it tooke from them excuse of ignorance, which they could not plead for themselues. That this must bee the exposition of these words (so as they are without excuse) appeareth not onely by the testimony of sundry learned men; as of Peter Mar­tir, auouching that God reuealed himselfe to Heathens, not to this end, on Gods part to take away excuse but the same hapned thorough their owne default, that they had no other vse of their knowledge: So faith Pareus this came eorum culpa,; so Gualter, Gentium vitie by their own fault; so Chrysostome, by a consequent and euent vppon abuse of their knowledge, not as a proper directly intended end: but also by strength of reason for the end properly, prin­cipally and by it selfe, why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men, was his owne Glorie and mans Happines sub­ordinate thereunto; that men acknowledging and glori­fying him whome they knew might be blessed, as Ver, 21. doth not obscurely insinuate. In that it sell out otherwise, this was accidentally through Sinne, blotting out and de­facing Gods Image, the remainders whereof (being with­alperuerted) are weaker then to leade men to their ends, strong to remoue excuse of ignorance.

But they might alleadge want of strength to do that they knew.

They could not do so, because they thought ver­tue was in their owne power. Secondly, they had power giuen them in their creation, which they lost by their own falt. Thirdly, they did not so much to the glorifying of god, as they were able to do euen in their corrupt estate, for the which God might iustly condemne them.

What may this teach vs?

First, that God loues to cleare his Iustice, from murmuring and complaints. Secondly, that if Christians doe not vse their knowledge well, they are much more without all excuse and defence, because they haue a better and a greater knowledge; for vnto the law of nature they haue ioyned the Lawe of Moses, and the Doctrine of the Gospell: where GOD giueth much, there hee requireth much, and asketh much of them, to whome hee commit­teth much.

DIAL. XII.

ERe we deale with the drift and interpretation of this Text, speake something of the connexion, with that which goeth before, and of the Apostles method.

The Apostle rendreth a reason why the Gentiles were without excuse; as if he should say, they haue no place of defence for ignorance, because they had a knowledge of God, yet they honoured him not as was comely, but offered vnto him rather a doubble iniurie. For, first they denyed vnto him his due worship, which consisteth in glo­rifying, God and giuing him thankes, in both which they fayled. Secondly, they violated and hurt his Maiesty, by putting vpon him false worships, and by their wicked man­ners, whereof a Bead-roll and Catalogue is afterward re­hearsed.

What is the drift of this Text, which wee haue now [Page 71] in hand?

To accuse and conuict the Gentiles of vnthank­fulnesse and contempt of Gods worship, that is; of vn­godlinesse, which did appeare in this: that they did not glorifie God, according to that knowledge they had of him; nor were thankefull vnto him, according to that goodnesse which he had bestowed on them.

Seeing we finde of wicked men recorded in Scripture, that they know not God, Ps. 95, 10. & in this Chap: v. 28. How isit to be taken, that heere Paul sayth [They knew God?]

There is a contemplatiue, bare, and cold know­ledge, which not changing the minde, nor appearing in actions, maketh men neuer the better; and this know­ledge the vngodly haue. But Scripture denyeth vnto them that effectuall knowledge, which mooueth & stir­reth the heart to Godward, to put confidence in him, & to bee gouerned by his will, delighting to expresse it selfe in good workes. This onely deserueth the name of knowledge; and not that other, which is ydle & dead, separate from study and care, to giue vnto God his glo­ry, by submitting to his pleasure.

What thinke you to be meant by the glorifying of God, and by Thankesgiuing, is there any difference betweene these two: be they not all one, and what may they import, if they bee diuerse?

Some take them to bee one: and the former to bee opened by the latter. But the distinctiue particle [Neither] sheweth them to be distinct things, one from the other. By [Glorifying] is vnderstood an inward reue­rent opinion of God, to thinke honourably of his Na­ture, properties, Mercy, Wisedome, Iustice, &c. of his workes and benefits; also, to render vnto him, the wor­ship due to him. Thansgiuing comprehends a due ac­knowledgement of his benefits, with a gratefull menti­onPsal. 34. 1, 2, 3 of them: also, with desire that others shoulde take notice of them, to magnifie and praise his name with vs. Now, the Gentiles are heere to bee blamed, that [Page 72] they did neither the one nor the other. God being the end and marke whereunto all things tend, & the begin­ning or fountaine, from whom all good thinges flow; (wherof the Heathens were not ignoraunt) yet by their knowledge, they were prouoked and brought neyther to glorisy him, nor to praise and thanke him.

What instruction may we take from hence to our E­dification?

See the answere in the other Booke in the last line of the Page.

What may be our instruction from hence?

That the knowledge which we haue of God & his properties, should lead vs to glorifie him, whereof the reasons be, because else it were in vain and frustrate, and we were better to bee without it, then not to haue the right vse of it.

By what comparison may this instruction bee declared and [...] forth?

As our knowledge we haue of men, doth serue vs to some vse, to helpe vs to content and please them; so the knowledge we haue of God, should lead vs, and further vs to the honouring of him. For, the knowledge we haue of his wisedome, should work in vs obedience and patience, & reuerence. His goodnesse being known to vs, should engender in vs Prayer, Loue, Confidence, and Thankfulnesse. Also, his power and truth, shoulde prouoke vs to trust in him, and to depend vpon him. Also, vpon the knowledge of his Iustice, we should bee mooued to feare him. His holynesse should driue vs from sinne, to liue in purity and vprightnesse, as we may resemble God, and be like him.

Are not these things better known to Christians, then to the poore Heathens?

They are so: for the wisedome, power, and goodnesse of God, more appeareth in the worke of Re­demption, then in the Creation: & the Scripture doth more clearly reueale God, and our dutie, then the book [Page 73] of the Creatures could do.

What followeth of this?

That we are so much the more bound to glori­fie God; and the more to be blamed and punished if we do not. For God ought to be worshipped of vs more carefully, the more excellent knowledge wee haue of him.

What is the other fault that the Heathen are char­ged heere withall?

The sinne of vnthankfulnesse, which is odious to God and man. This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny, vn­to Starres, to their owne wisedom, forgetting that God did guide and rule all things by his most wise and iust prouidence.

How many wayes may men shew themselues vnthank­full?

Very many wayes: First, by vtter forgetfulnes of God, the fountaine of all good. Secondly, if men do remember him, yet faile to mention and praise Gods goodnesse. Thirdly, if they mention it of selfe-loue, that it might be thought that they are great with God. Fourthly, if in words men do praise him, and in workes dishonor him. Lastly, if they part his honour betweene him and his creatures, as these Gentiles did.

Wherein consists true Thankefulnesse?

In these three things. First, in ioy of heart, re­ioycing at the feeling of Gods goodnesse. Secondly, in profession of his holye name before men, prouoking them to extoll him. Thirdly, in an earnest desire & care to please God, by doing his will.

What Reasons are there to mooue vs vnto Thankeful­nesse?

First, it is commanded of God. Psal. 50. Secondly, it is a part of his seruice. 1 Tim. 2. 2. Thirdly, it tendeth to his honor, to be acknowledged disposer of the world Fourthly, it is due to him, and without wrong cannot [Page 74] be kept from him. Fiftly, it ioyneth men with Angels, whose worke in heauen, is to praise and thanke God. Sixtly, it is a duty that continueth in heauen in the next life after this. Lastly, it is the recompence that God looketh for at our handes for all his mercies, as it were our rent, charge, or homage, Psal. 116, 12.

What may be the meaning of the latter words of this Verse [That they became vaine in their Imaginations, [...] had their foolish hart darkned?]

The Greeke worde, Englished [Imaginations] signifieth more then thoughts; euen Reasonings, dispu­tations, discourses done with weying & poising things: whereunto the Heathen Philosophers, attributing much, thorough the pride and conceite of their owne witty and subtle inuentions and disceptations, they fell into strange opinions and inuentions concerning God: Some vtterly denying a God; others, doubting of it; o­thers,1. Cor. 8, 5. coyning a plurality of Gods, whom some would haue to be Corporeall, others incorporcall: the Romans crecting and numbering most lewde and abhominable men (as Romulus, Simon Magus, &c.) into the register & rank of Gods: the Egyptians doing worse then they, ac­cepting Beasts; as Oxen, Cats, Rats, Geese, Birds, Croco­diles, yca Onions and Leekes for Goddes, putting to death, such as killed any of these: withall, they ascribed to God corrupt worship, thinking to appease him, by gorgeous Sacrifices, dcuised by themselues; by daintie banqucts, sumptuous playes, & goodly spectacles; rob­bingSee Actes 14, 11, 12, 13. him of his prouidence, withdrawing from him the gouernment of sublunary and inferiour bodies, as being1. Cor, 10, 20, 21. too base for God to meddle with; appointing represen­tations of him, vnbeseeming his Maiesty and glory: pre­tending, they must come to God by Images, as to kings by Courtiers. In all which, the Apostle saith, they pro­ued Vaine] both because they were deceiued of their opinion, neither obtained the end they aimed at. For, whereas they thought (by such their deepe and wise in­uentions) [Page 75] to haue procured Gods fauour also, to enioy his blessings, and escape calamities, and to gaine vnto themselues an opinion of great wisedom, they met with the quite contrarie. For, they offended God, purchased many temporall plagues, and spirituall too; and at last, were wrapt in cternall destruction, because (like fooles which had their vnderstandings darkened, they prefer­red their owne vanities before truth, shadowes before substance, Idolles before the true God; like Children, which set more by a Rattle or a toy, then by Treasure, Gold, and Siluer, and such precious things From which we may learne, vvhat yssue and successe may bee looked for, of all humane inuentions in Gods seruice, and what they will proue at length, who frame their opinions and worship of God, not according to that truth seated in the heart by God, and shining in his workes, or after the prescript of his word. All such will not only be fru­strate of their expectation, and finde that all their glori­ous wisedome, is but meere blindnesse, foolishnesse, & darknesse: but will incurre the high displeasure of Al­mighty God, and pull on their owne heads, his heame vengeance, as these Idolatrous Gentiles did. An happy thing were it for Papists, and all other superstitious per­sons, which forsaking the sure directions of God, follow their owne peruerse reasonings, and thrust vppon God Will-worships and good intentions (as they be called) to take warning in time by the harmes which came vn­to the Heathens, for their rash godlesse presumption in this kinde, whereof more shall be said in the subsequent Verses.

DIALOGVE XIII.

HOw is this Text tyed and linked in with the last? by what orderly steps doth Paul go forward,

Heere is a newe Anticipation, or fore-stalling of a priuy obiection: the obiection not expressed, but vnder­stood is this. O Paul why doe you accuse the Heathenish people of foolishnes and darknesse of mind; doe you not knowe that they tooke themselues to bee wise, and had a same among men for great wisedome, yea & had the name (their teachers I meane) of Philosophers, that is persons studious, and louers of wisedome? The Romaynes had their Cato, and diuers others renowned for great wise­dome:Act. 7, 22. and Greece had her seauen wisemen. In Egipt were men learned in al wisedome; and do we not reade of wise men which came out of the East from amongst Heathens, to enquire where the king of the Iewes should be borne? To this obiection the Apostle answereth, first granting in­deed that in their owne opinion, and by profession to the world, they were esteemed for wonderfull wise men; yet indeed and very trueth they were fooles: because by lea­uing and leaping out of the boundes of that knowledge which God had imprinted in their mind, and manifested in his woorkes; and following their owne witty inuentions and sharpe conceits, they fell from that worship of GOD whereunto their engrauen light, and the sight of the Cre­ature called them, vnto most grosse & abhominable Ido­latry; not only making such their Gods as were but Cre­atures, yea the basest Creatures, euen creeping things had diuine honour giuen them: but changing (what lay in them) the true Immortall and Spirituall God, and his glo­rious Maiesty into earthly corruptible and contemptible shewes and similitudes, which they adored religiously, for­saking the right spiritual worshippe of the onely true God, and so became fooles or rather mad in their folly, because [Page 77] they would maintaine it by pretext of reason.

Vpon what pretences and apparance of reason did the wisest of the Heathens maintaine their heathenish Idolatry, in making Creatures Gods, and woorshipping God by Images, also making pictures and shapes of God: what had they to say? what did they professe to bee the ground and motiue of such su­perstition?

Their pretexts and excuses deuised out of humane witte (wandering from light of nature) were sundry; not much vnlike (and some the very same) with these which our Papists stragling from the light of the worde, now doe vse in the very like case for defence of their abhominable Idolles; and which sometime the Israelites did pleade forFxod. 32. themselues, when they declined from Gods loue and ser­uice,Ezek 8. 10. to such their owne inuentions. As first, that God be­ing a Spirit separate from sense, therefore the people whose vnderstandings were grosse, must haue God visible by some shape. Againe, that they were not so foolish as to thinke the Images to be God, but only tokens and re­membrances, and helps whereby to come to God: that as men come to Emperours by vnder-officers, so accesse to God must be by Saints, and inserior Gods; which excu­ses and such like, are answered by Athanasius, Ambrose, and Augustine.

Now let mee know of you, in what respect the true God is called incorruptible; seeing mens Soules and Angels be so too, and how his glory can be said to bee changed, seeing it is immutable as himselfe is? For me thinks it doth wel follow, that God being incorruptible cannot change; and as himselfe is, so is his glory exempted from change, why then doth Paul say, they changed it?

The Angels and mens Soules be incorruptible, that is, free from corruption, alteration and change; not ori­ginally by themselues, but by the will of God, who him­selfe is such of himselfe, most necessarily and euerlastingly exempt from chaunge and mutation: yea and his glory also absolutely considered, is such as shall abide the same [Page 78] for euer, though heauen and earth passe away, it shall not alter: but his glory being relatiuely considered in respect of men as it is to be honoured and worshipped of his rea­sonable Creatures, it may bee and is often changed by the lewd impiety of wicked Idolaters, who corrupt his glorie two wayes; both by making vnto them Gods, which by nature are not so, giuing diuine honour and seruice to things Created: and secondly by representation of God in visible shapes and Images, adoring him in and by such pi­ctures and shewes as men fancy of him; and after both these sortes did the Gentiles dishonour God, worshipping for Gods such as had not diuinity in them, also by framing similitudes of God to which they attributed diuine honor by erecting vnto them Temples and Altars, also offering sacrifices and prayers vnto the figures of men, beasts, and creeping creatures, so foolish they were and without vn­derstanding.

What be the instructions of this Text which we are to consider of?

First, such as in appointing Gods seruice doe lcanc to their owne reason and wit, they proue ridicu­lous and foolish, because in the ordering of Gods wor­ship, Gods word only must be the rule; when men leaue the word, they leaue wisedome and chuse folly. Se­condly, that all wicked men are fooles, because in the ordering of their liues they leaue the word and follow their owne lusts. Thirdly, that euen the godly are so farre forth fooles, as they depart from the word of God which now to Christians is the square of Gods seruice, as the Law of Nature was vnto the Insidels.

What other sinnes doth the Apostle charge the Gen­tiles withall?

With the sinne of Idolatry, which appeareth in these two things. First, they made similitudes & like­nesses of God. Secondly, they worshipped those Ima­ges.

But they wil say, they worship God, & not the Images?

But the Apostle saith, they worship the Crea­tures and not the Creator.

They will say they wrong not God, because still they minde to worship him?

That is not so, for they turned his glory into a base similitude, as of creeping things, which is a great dishonour to him. Secondly, they changed the truth into a lye, as if the incorruptible and inuisible God were like a mortall and corruptible Creature, which is a lye. Thirdly, they forsake the Creator, as verse 25.

You thinks then that God is not worshipped at all if any other be worshipped with him?

It is true, or if he be worshipped any otherwise then himselfe hath commanded; for as there is none to be religiously serued saue God alone, Math. 4. 10. so this God will be worshipped after his owne appoint­ment.

Doe not they also forsake God which are spirituall I­dolaters, setting their harts vpon the Creature, as Riches, plea­sures, &c?

They do so, for God alone will be feared and lo­ued aboue all, and trusted in alone, as the first comman­dement enioyneth vs.

What was the punishment of this their Idolatry?

The giuing of them vp to vncleane and vnnatu­rall lusts.

What is meant by giuing vp men?

Not an idle and bare permission, seuered from Gods will, or a putting of sinne into men, but a with­drawing of his grace, or for saking the Creatures and de­liuering them vp (as a iust Iudge) to be ruled by Sathan and their owne lusts; this is the greatest and most grieuous punishment that can befall a man in this life, because it is the encreasing of sinne, and hath new prouocations of Gods anger.

How many kinds be there of giuing vp?

Two; One in part onely, and for a time, into [Page 80] which the children of God may fall, as appeareth in Ma­nasses, Dauid, Salomon, and Peter: the other, wholly and for euer, which the Reprobates fall into, as appeareth in Cam, Esau, and Iudas.

What was our instruction heere?

To feare God greatly, seeing he can thus hor­ribly and dreadfully punnish offenders, which disobcy his will: and if this be well thought vpon, it will make sinne far more hatefull to vs.

What were they giuen vp vnto?

Vnto all kinde of sinne: but namely, vnto vnchast and vncleane lusts, touching generation: they were as­saulted with an whole army of burning and vnconquer­able desires, which were both effectes and punishments of their Idolatry: from whence as Riuers they did flow.

What did we learne from this?

To abhorre and abandon such filthy lustes, not only because they defile our bodies, which are the mem­bers of Christ, the Temples of the Holyghost, bought with a great price; and are also sinnes against the bodie, 1 Cor. 6, 18. but because they are the punishment of I­dolatry. This is the Cockatrice which hatcheth such a pestiferous brood, as the punishment of vncleane lusts.

DIAL. XIIII.

WHat is the Apostles method heere, how doth he proceede in this matter?

As before in 23, 24, so now againe he openeth the Fountaine of that impurity in defiling themselues, and Iniustice toward their Neighbour, to wit; their im­piety toward God, and prophanation of his worshippe, [Page 81] which was the very Root and Mother of such abomina­ble Children and branches, as filthy lusts and vniust acti­ons be: that which he called the changing of his glory, in verse 23, now he tearmeth the turning of his truth, that is, those true principles touching Gods eternall power and God-head, engrafted in their mindes; and that which before he named the Image or likenesse of a corruptible man, is heere named (falsity or a lye) be­cause it represents him falsly, and ascribeth to him a ly­ing kind of worship: for God will not be eyther pour­traied by an Image, or serued in an Image, or by or be­fore one. All such worship howsoeuer it be by Idola­ters intended and directed vnto God, yet it is not so ac­cepted of God, neither indeed is it giuen to him at all, but vnto Idols, as Paul teacheth, 1. Cor. 10, 19, 20. therefore it is better translated (they serued the Crea­ture) passing by, or forsaking the Creator; then thus (more then the Creator) but if we reade it more or ra­ther) then it is like to that in Iohn 3, 19. and Luke 10, 14. thus ye haue both the connexion of this Text with the former, and the interpretation of the phrases therein in some part.

What is the drift of this Verse, at what marke dooth it ayme?

First to proue (as hee did before, verse 23.) that the Gentiles, howsoeuer they knewe the Law of Nature, touching the worship of the true God, yet did violate and transgresse it by their grosse Idolatry. Secondly, to lay out the Iustice of God, in bringing vpon them, that heauy punishment, mentioned verse 24. whereof their grosse Idolatry was the true and proper cause.

Tell vs now what is the sum of this Verse?

It is a liuely description of Idolatry, which is a changing of the true God into a lye, and worshipping of the Creature, to the contempt of the Creator.

What is meant by the truth of God?

The God who is true, as before, verse 20. the [Page 82] glorie of God, being put for the God who is ful of glo­rie and Maiesty: so heere the [Truth of God] is put for the most true God, and such true notions as men haue naturally in them concerning the nature of God.

How is the true God defaced by an Image made of him?

First, because when God is represented by an Image, something is attributed and giuen to him, which he is not; as that he should be visible, finite, incompre­hensible, mortall, corruptible, earthly. Secondly, that is denied him, and taken away from him, which in trueth is his owne, namely; his eternity, immensity, inuisible­nesse, immortality. So euery Image of God, is a false and lying representation.

Wherefore is an Image called a Lye by our Apo­stle?

First, because from Idolles was taken away that which they were, for they were no more counted wood and stone, though in truth they still were so. Secondly, that was yeilded to them by Idolators, which they were not; as namely, the likenesse of God, to wit; of the po­wer and nature of God.

What do ye further note in this Verse?

That there be two degrees of Idolatry. First, to make Images of the Deity. Secondly, to serue and giue them worship, by outward gestures of kneeling, lifting vp hands, praying before them, offering Incense, &c.

When it is said [they worshipped the Creature aboue the Creator] is it meant they worshipped both Images & God, but Images more then God?

No, they did not somuch as giue the second place to God, but wholly neglected him, being whollie ad­dicted to the worship of the Creature.

Is this true in all Idolaters which worship Images?

It is so: for whatsoeuer they pretend, yet God is not worshipped at all, where he is not worshipped a­right and alone: therefore, is Idoll-seruice tearmed in [Page 83] Deut. 22, 17. and 1. Cor. 19. Diuell-seruice.

What learne we from the end of the sentence, where­in he saith of God, he is to be praised for euer?

Thus much, that Idolaters haue no good successe of their enterprise with their practise: for, howsoeuer they seeke to rob God of his glorie, and to change his truth for a lye, yet he remaines God, to bee praised and blessed for euer: for all that men can do, is not able to alter Gods glorie or truth, he abideth alwaies one and the same, like himselfe, God, woorthy to be blessed for euer. Rom. 9, 5.

DIAL. XV.

VV Hat doth this Text containe in it, for drift, order, and matter?

The Apostle, to the end he may better cleere and free from exception and reproach, the Iustice of God, in punishing the Gentiles, and more thoroughly beate downe and tame their pride and ouer-weening (a maine stop and enemy to the Iustifying grace of Christ) he now so toucheth their punishment, as that their shameful vn­cleannesse (not to bee named but with detestation) is withall more particularly and fully laide out, yet with much modesty, most foule and vnhonest thinges being vttered in seemely and honest tearmes. In which, he de­scribeth their more then beastly impurity; First, by the mouing and meritorious cause thereof, in the first tearm of the text [For this cause,] that is; for their Idolatry sake, because they chaunged the most glorious God, contu­mcliously [Page 84] into an Idoll. Secondly, the chiefe agent or working cause is mentioned (GOD deliuered them.) This God doth not as an euill authour intising to sinne, but as a righteous iudge punishing most iustly sinne by sinne, Ido­latry with impurity and vncleannes: as a Iudge doth com­mit and giue vp a malefactour to be tormented by the Ex­ecutioner, so God deliuereth Idoll-seruers to be tormen­ted by Sathan and their owne lusts.

Before ye go any further in vnbowelling and ripping vp the members of the Text, declare yet more distinctly what belongs to this (deliuering vp) and how God can doe it, and yet not be partaker of Sinne?

This speech of [Deliuering vp] our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus, My people haue not hearkened &c. therefore I haue de­liuered them vp vnto the frowardnesse of their hearts, that they might walke after their owne counsels. This [Deliuering vp] comprehends the soure actions, whereof the first is, that God with-draweth his grace, both light of knowledge,God blindeth men saith August when he doth not ealighten them, and hardens whē he doth not sosten. and gouernment of his spirit; which being remoued, the sinner must needs fall into wickednesse, as a staffe falleth when the hand is remoued which vpheld it; and as the earth is couered with darkenesse when the light of the Sun is gon from it; or as a Ship must sinke when Mariners are all gon out of it. In this action God is iust, for it is a righ­teous thing with God, to forsake such as first willingly de­part from him, and to take his grace from such as do con­temne2 Chro. 15. 2. it, and hate to bee ledde by it. The next action of God in giuing vp a Sinner, is, that beside forsaking him, he also stirreth vp his lusts, and enclineth them vnto euill, a­gainst which, Dauid prayeth in 119. Psalme: Lord incline not my heart vnto Couetousnesse. And of this Salomon saith, God turneth the hearts of Kings whither he will, as the ri­uers of water: also in the Psalme it is written, God turned the hearts of the Egyptians, that they should hate his peo­ple Israel; vnto which may be added, sundry such like sen­tences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. [Page 85] Whence Augustine [...], that beside suffering, and forsaking, God deliuereth by a certaine incitation; that though he put the motion of Sinne into no mans heart, yet he inciteth, inclineth and disposeth it whither hee will; as one that hath power, not onely ouer the bodies, but ouer the mindes of men also. God, sayeth Augustine, worketh in the harts of men, to incline their wils whither soeuer it pleaseth him, either to good things, according to his mer­cy, or to euill things, according to his Iustice; and that by his iudgement, being sometime open, & sometime secret, but alwayes iust. His third action is, offering and pre­senting occasions of sinning, to such as bee already desti­tute of his grace: whereunto pertaineth that in the Psalm, that their Table should be a trappe and stumbling blocke.Psal. 69. 22. And who knoweth not that false Prophets were a snare to Achab, & occasions of his error? 1, Kings. 18. And that the aduersities which hapned to the Egyptians in their owne Land, and to the Israelites in the wildernes, were occasiōs to the one of more hardning, & to the other of blasphemy and infidelity? These occasions happen, both inwardly by motions and thoughts suggested to the minde, and out­wardly by troubles, pleasures, plenty, &c. Which when they light vpon a good heart guided by Gods grace, turn to their good, and further them to amendment of life; but if they happen vpon a wicked minde, they are occasion of greater and more sinne, vnto which yet by inbred corrup­tion they are prone enough. The last action of God in this iudgement of [Deliuering] is the putting ouer an vngodly person, which refuseth to be ruled by God, vnto the regi­ment and power of Sathan, and their owne vile passions, to bee more and more defiled and alienated from God: that as they like best to bee led by them, so they should be giuen vp to their own deuises which they loue; which fal­ling vnto them from God, as a punishment, and all execu­tion of punishment hath the condition of goodnesse and iustice in it; and seeing all men that so are punished, do first by their iniquities deserue to bee deliuered; and finally are [Page 86] not compelled, but doe euill freely by their owne consent; therefore God so effecteth this punishment of giuing vp to vncleannesse, as hee is in no wise authour of the vncleane­nes, as it is a sinne: for he is a God who willeth no iniqui­ty, no vnrighteousnes shall dwell with him: and as hee ex­treamely hateth sinne, being contrary to his most holy na­ture and pure Law, so hee will extreamly and eternally pu­nish it: wherein he could not be iust, were hee the author of sinne, or [...] & tempter to it, or approuer of it as it is a fault and desection.

What is the Doctrine of this place, with the reasons and vses?

That in the vncleane actions of the wicked, God is more then a sufferer, euen a iust auenger, and so by his will and power, willeth and effecteth their wicked workes as his righteous iudgements. Reason heereof, both testi­mony of Scriptures affirming of God that hee dehuereth, giueth vp, sendeth the spirit of slumber, hardneth, maketh obstinate, turneth the hearts, deceiueth men, makes the cares of men heauy, their heartes fat, &c. Which import more then permission, euen an action of God, not instil­ling and droppiag in sin, but inflicting it as a recompence of former sinnes, as it is saide in the end of this verse and Chapter 11, 9. Also if we shall shut out God from dispo­sing the works of wicked men, wee should depriue him of more then the one halse of the gouernment of mankinde, and rob him to his great dishonor, both of his prouidence and omnipotency; if wee make him but an idle beholder and looker on, and a bare sufferer, as if something might be done which he would not haue done, or could not hin­der, then where is his Almightinesle? And how truely is it written, that none can resist his will? & he works all things after the counsell of his will, and doth whatsoeuer pleaseth him in heauen and earth? for by this Doctrine of naked and idle permission, something should bee done, which God is not pleased nor willing to haue done. The vse of this point (for this present,) is not onely to discouer and [Page 87] conuict the errour of such as for preposterous defence of Gods iustice to the wrong, and preiudice of his power and prouidence, doe obtrude and thrust vpon God a [...] and naked permission and desertion; but also to desire and ex­hort al Christians vnfaignedly and greatly to feare the of­fence of such a God as hath not onely our fame, goods, bodies, liberties, wiues, children open to the stroke of his iustice; but the necks of our soules bare and naked to the Axe of his vengeance to smite thē spiritually, with greater measure of sinnefull filthinesse, of all Gods iudgements the most horrible, when the minde which should gouerne the whole man, and all our actions, become subiect to most cruell and vile lusts, which be the more grieuous tormen­tours, the neerer and more inward that they bee; sithence also such as God hateth vnto destruction, them hee finally and wholy giueth ouer to such guides as Sathan & diuel­lish affections, to be gouerned by. No stronger bridle frō Rom, 11. 7. sinne then this consideration.

It is now fit time to slide into our Text and to con­sider the thing it selfe whereunto they were deliuered, what is it called and what is meant by it?

The thing is affections vile or shamefull, and dis­honorable affections; which importeth not onely burning and flames of lusts and whatsoeuer is sordide, vnhonest­and loathsome to chaste eares meant before by vncleane­nesse, and lusts of their owne heartes, Verse 24. But most filthy acts, both actiuely which they committed toward o­thers, and passiuely which they suffered themselues from others. Aud as their punishment is generally expressed in this word, so more particularly in the next, which declare the monstrous impurity of both sexes, both Women and Men in the act of generation, going against natural course ordained of GOD, for propagation and encrease of man­kinde.

What do ye call the natural vse of man and woman?

The vse of their bodies for generation, which is according to the order that God hath set in Nature. [Page 88] This order is; that our kind should be continued by ge­neration, and the order hath three parts First, that man be ioyned to a woman. Secondly, that one man be ioy­ned to one woman. I hirdly, that one man and one wo­man be lawfully ioyned.

What things are required to this lawful ioyning?

Some things are conuenient onely, as paritie and likenesse of age, of qualities, of estate. Other things are necessarie also, as these fiue things. First, that the parties married, be without degrees forbidden in Scripture, Le­uit. 18. Secondly, that there be a betroathing some di­stance before the mariage. Math. 1, 17. Deut. 22, 23, 24. Thirdly, that the parties be of one religion, both wor­shippers of the true God. Deut. 7, 3, 4, 5, &c. 1 Cor. 7, 39. Fourthly, consent of Parents, or of such as are in stead of Parents. 1 Cor. 7, 38. Lastly, consent of parties, their mutuall liking and agreement. Gen. 2, 23. and Gen. 24, 57, 58.

What Lusts are against this order?

Some are inordinate onely, some also vnnaturall and beastly.

What sins doe ye refer to inordinate lustes?

Fornication, Whoredome, Adulterie, Incest, Rape or forcing, Polygamie, or hauing more wiues then one at once: this was the sin of the Fathers; for it was a­gainst Gods ordinance, yet it was their secret sinne, be­cause in those times, it was not noted as a falt, or so iud­ged to be.

What sins refer ye to vnnatural lusts?

Buggerie, which is an vncleannesse with beasts: Sodomitry, which is an vncleannesse betweene them of one sexe.

Why is it called Sodomitry?

Because the Sodomites are the first we reade to haue committed this sinne: also, they were outragious in the committing of it. Gen. 19, 4. 5, 6, 7, &c.

When be sayde [they receyued such recompence as was [Page 89] meet] what was this to say?

That God did punish! dolaters, to shew his iu­stice; and he did it with a fit punishment to shewe his wisedome. This place plainly proueth, that in sin thereActs 17. is something which God worketh, and not suffereth on­ly. Sinne hath three things in it: First, a motion or acti­on,Iames 1, 4. on, which as it is such, is of God, in whom we all moue, and liue, and haue our being. Secondly, the naughtines of the action, [...], this is from our selues & Satan, not from God: as a Waggoner, when he strikes a lame horse is cause of his moouing, but not of his halting, which commeth from imperfection in the beast. The third thing is Anti-iustice, the recompence or retribution for former offences; this is from God as Author: for it is iustEsay. 3, 10, 11 with God, to render to men after their workes, good2 Thes. 1, 6, 7. to them which do good, and euill to such as do euill: & here we haue the end wherefore God deliuereth to va­cleane and vile lusts, that by order of Iustice he may re­pay sinners their due.

If there be a diuine Iustice, then it must needes bee ill with wicked men, and wel with good?

True, it must be so, for so Iustice requires, which giueth to euery man his due: but because this doth not alwaies appear to be so, this proues that there is a iudg­ment to come. 2 Thes. 1, 4, 5, 6.

What learne we by this?

That it behooueth all men to feare sinne, especi­ally not to lye in any sinne, because there is a most wise and iust God to reckon with vs.

What are wee taught by the fitnesse and meetenesse of this punishment?

That there is infinite wisedome in God, to allot paine and iudgement answerable and like to their sin. This should serue to encrease the feare of offending God, who knoweth how to fit sinners their payment, correspondent to their fault; and to proportion the pu­nishment to the sinne, drowning Pharaoh in Water, who [Page 90] caused the Israelitish Children to be drowned: and stri­king that hand of Ieroboam, where with he would haue stricken the Lords Prophet. And worthily giuing vp these Idolatrous Heathens, to dishonor their own selues with most base lusts and deeds, because they had disho­noured God, by giuing his Godhead and worship, to most base ignominious creatures.

DIAL. XVI.

VVHat is the drift of this Text?

Generally to conuict their guiltinesse, and to shew what need they had of the grace of Christ, but especially to lay foorth the equity of Gods iudge­ment against Idolaters. The equity of God, is this; that as they did not iudge it right, to render vnto God his knowne worst ip, so God in his Iustice tooke all Iudge­ment from them, that they should not know what was conuenient and good for themselues, nor equall and rightfull toward their neighbor, as henceforth he shew­eth at large.

What is meant heereby [That they did not acknovv­ledge God?]

Two things: First, that they had not God before their eyes. Secondly, that they thought God had no­thing to do with their matters: for they neglected God and ran into his displeasure, being led to do euill, by forgetting God to bee witnesse and iudge of all men. Moreouer, that they neglected God, yea, and derided the true knowledge of God, preferring their owne in­uentions; and so their sin was not of simple ignorance, [Page 91] but of wilfull blindnesse.

What lesson was giuen vs heere?

That it is a good meanes to preserue vs in well do­ing, if we consider that Gods eye is euer vpon vs, to note and obserue vs and our doings; and that it is a grieuous fault to scorne the true knowledge of God.

What is heere meant by a Reprobate minde?

Not persons reiected, and reprobate of God, for diuers of these were elect ones; but such a minde as is de­stiture of iudgement and voide of common reason, taking euill for good, and good for euill; also passiuely a minde reproued and disallowed both of God and all good men.

Doe ye not thinke some elect to be sometimes of a Re­probate mind?

Yes surely, before their calling, as Paul, Manasses, and the Theese vpon the Crosse, and they spoken of 1 Cor, 6, 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind, but contrariwise, some of them haue had a Ciuill mind, guiding their actions according to reason, together with great shew of godlinesse for a time; as Iehu, 1 Kings. 10, 29. and Demas, 2 Tim. 4, 10. and Iudas, Math. 26.

What should this teach vs?

Charity, to hope well of all. Secondly, patience to beare with all men, in the spirit of lenity so long as there is any cause of hope. Thirdly, wisedome to discerne of mens mindes by their workes and actions.

What difference do ye put betweene a Reprobate mind, a Ciuill mind, and a Religious mind?

The Reprobate mind, doth neither feare God nor reuerence man, and regardeth neither right nor wrong: The Ciuill mind regardeth man, but doth not reuerence God: The Religious mind, both feareth God, and reue­renceth man, dooing good, and auoyding euill, of Consci­ence toward the commandements of God.

What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp [Page 92] by the reuenging hand of Gods iustice, flinging them (as it were) from an high Rocke into a deepe downefall and pit of vices?

Three things: First, how corrupt and miserable mans nature is without Christ, being a very sinke and Sea, rather of most vgly loathsome sinnes and vices. Second­ly, we learne how many enemies we haue to fight against, euen so many as there be corrupt lustes. Thirdly, how much we are beholding to Christ for pardon of sinne, and grace of new birth, whereby so foule and inumerable vices are couered and cured. Fourthly, we may learne to de­test all appearance of Idolatry, which God doth so seuere­ly punish, by giuing vp to such filthy sinnes, as so many Tormentors.

What was noted heereby, that they are saide to be full of all vnrighteousnesse, the first effect and fruit of their repro­bate mind?

That corruption is spread into and ouer the whole nature of all men before their conuersion. Secondly, that our life is thereby stuffed and ouer-laden, or fraught with vices of all sorts, which arise and spring out of that Foun­taine of naturall corruption.

What is meant by vnrighteousnesse?

Not a peculiar vice, but that which containeth the breach of all duties to our neighbor, as 1 Cor. 6. 9. as also in the 16. verse of this Chapter, it imports al those leud man­ners whereby they hurt their Neighbours in their persons, or substance, or name, contrary to the rule of naturall Iu­stice.

What is called Fornication, the first kinde and part of Iniustice?

The vncleannesse of vnmarried persons touchingVnrighteous­nesse set out by the parts. generation: vnder it is meant all vncleannesse that way, whereby they did defile the chastity and bed of others, a­gainst the seauenth commandement.

What be the stirrers vp, and nourishers of this vice?

Pride in apparell, Belly cheare, corrupt talke, vn­chast company, wanton dancing, vncleane touching, loue [Page 93] songs, light and lasciuious playes, idlenesse, &c.

What be the remedies of this vice?

Labour in our calling, prayer, moderation in dyet, fasting, mariage, meditation of Gods will, and temporall iudgements vpon his Children, and vpon the wicked both temporall and cternall.

What meditations doe ye meane?

Such as these be: First, that it is a sinne which pol­luteth the Temple of the Holy-Ghost. Secondly, it ma­keth1 Cor. 6, 12, 13, 14, &c. the members of an Harlot. Thirdly, it robbeth Christ of that right he hath in the bodie. Fourthly, it is a sinne against the body. Fiftly, it hath prouoked Gods vengeance in this world. Sixtly, it deserueth Hell fire, 1. Cor. 6, 9.

What doth wickednesse signifie?

The pleasure, studie, and setled purpose, endea­uour and labour which an euill man taketh, that he may hurt another; examples heereof, we haue in the Iewes, who tooke great paines to hurt Christ: Also, in the false Prophets, which tooke great paines and labour to de­ceiue simple soules.

What Reasons may mooue vs to auoyde this wicked­nesse?

Because it maketh men like the Diuell that wic­ked one, who goeth about taking great labour & paines to destroy men: and for this cause, he is called that wic­ked one, and that euill one in Scripture, euen in regard of his excessiue paines which he putteth himselfe vnto, that he may annoy and hurt men.

What call you Couetousnes?

A greedy desire of hauing more, though it bee with wrong to others, the loue of money, a will to bee rich. 1 Tim. 6, 9, 10.

By what similitude may the Nature of a couetous man be declared?

Of Fire, consuming all fuell: of the Graue, de­uouring carkasses, of the Horse-leech, still sucking and [Page 94] drawing, neuer satisfied. Prou. 30, 15. This Vice compre­hends all sorts of thefts and cunning trickes, to coozen others of their goodes against the eight Commaunde­ment.

What be the effects of Couetousnes?

First, it choaketh the word. Math. 13, 22. Se­condly, it benummeth the Conscience. Thirdly, it ma­keth goods our God. Col. 3, 5. Fourthly, it is the roote of all euill. 1 Tim. 6, 10.

What remedy for it?

1. Prayer. 2. Meditation. First, that God careth for our liues. Mat. 6, 23, 24, 25, 26. Secondly, that wee came naked into the world, and shall goe naked out of it. Iob 1, 21. Thirdly, that our liues consist not in ri­ches.Luke 16. Fourthly, that it maketh vs slaues to our own ser­uants. Psal. 9, 6, 7. Lastly, that it banisheth the loue of God, and feare of God, out of our hearts.

What is it that ye call Maliciousnes?

The word which the Apostle vseth, either signifi­eth that vice whereby men waxe weary of well-doing, called sluggishnesse: or else that habit of naughtinesse, whereby one is disposed in all things to do viciously & lewdly. A generall inclination to all euill and vicious manner, being opposite to vertue, which is an habite or disposition to all good and honest actions.

DIALOGVE XVII.

WHat do ye call Enuy?

That vice, whereby men vexe and grieue for the good of others, as Cain enuied Abel, because his Sacrifice was farre better, Saul Dauid, because hee was more loued and honored of the people; the Iews Christ, [Page 95] because manie flocked to heare him, and see his Mira­cles.

For what causes are we to suppresse and striue against this affection of enuy?

Because it is a diuellish vice, making men like to Sathan, who enuied our first parents happinesse. Second­ly, it is iniurious to God himselfe, and not onely to our neighbor, of whose good we ought to reioyce, and not to enuie.

How doth enuy any iniury to God?

First, it doth rise vp against the authority of his word, forbidding it. Secondly, it also controlleth his wisedom in the distribution of his gifts; for, it misliketh that others should haue what wee want, yet they haue nought but what God will.

For what other causes must wee labour to bridle en­uie?

It is against Charity, which reioyceth in the good of others, as in our owne. Also, it is an vnreasonable af­fection, because it breedeth continuall matter of disqui­etnesse: for the enuious man is neuer at rest, there will alwayes be somewhat to repine at. Secondly, it maketh vs to repine for that which is ours, touching vse, as all other mens guifts bee ours for vse; as the cye seeth for the whole bodie, so it is amongst Christians. Thirdly, enuious men do that to others, which they woulde not haue done to themselues. Lastly, Enuie leadeth to Cru­eltie, as Cain to the murthering of Abel, Saul to the kil­ling of Dauid, the Pharisies to the crucifying of Christ.

What is the duty contrary to this?

To reioyce for the good of others, as though it were our owne good, as Paul did. Phil. 1, 3, 4. Colos. 1, 3. 1 Thes. 1, 2.

What is the next vice?

Murder: by a Synechdoche all kindes of mur­ther be vnderstood.

Why is murther placed in the middle betweene enuie [Page 96] and debate?

To teach what be the ordinarie occasions and grounds whence murther ariseth, and so to warne men as they would flie murther, to auoid those vices of enuy and strife. For Enuie as the Mother, bringeth forth mur­ther as her daughter, as in Cains example, Gen. 4.

What cal ye murther?

It is an vnlawfull taking away of life from anie reasonable creature. For Beasts may be killed for vse, & malefactors for example: so that it is done by the Magi­strate, and iustly or legally.

By what Reasons doo ye shew the hatefulnesse of this sinne?

First, it is against the Commaundement [Thou shalt not kil.] Secondly, it taketh away precious life, which cannot bee restored. Thirdly, it defaceth Gods Image. Gen. 9, 6. Fourthly, it iniureth the Common-wealth, in spoiling it of a member. Fiftly, it procureth horrour of Conscience, as to Cain, Gen. 4, 13. Sixtly, the dishonour of Gods name, as in Dauid, 2 Sam. 12, 14 Seuenthly, losse of goods, bodie, and soule. Gen. 9, 5. Reuel. 2, 18. Eight­ly, it spotteth a mans race and posterity. Lastly, it brin­geth infamie vpon his name, and dishonoureth him in the eies and estimation of men.

How many kinds of murther be there?

Two: it is either of ones owne selfe, or of o­thers; and that is either in purpose, or in acte, by giuing counsell; by writing, as Dauid; by striking, as Ioab; by with-holding necessaries of life, by not rescuing others.

What be the common causes of selfe-murther?

Three: First, despaire of Gods mercie, as in Iu­das, Mat. 27, 4. Secondly, feare of worldly pnnishment or shame, as in Achitophel, 2 Sam. 17, 23. Thirdly, penu­ry or want of worldly goods, as in some poore people; which are plunged in remedilesse, or extreme penury.

What things do occasion the murther of others?

Couetousnesse; as in the murther of Naboth, 1. [Page 97] Kin. 21, 2, 13.; enuy in killing, as Abel, Gen. 4, 8. Wrath and reuenge, as in killing Abner, 2, Sam. 3, 27.

What doe ye call debate, a sinne against the sixt com­mandement?

It is strife when persons of contrary desires and o­pinions, runne into differences, and fall out into variance and dissention, it both occasioneth and also doeth follow vppon murther committed.

In what things is debate exercised?

Either in matters of religion, or about worldly af­fayres, and that either out of loue to gaine, or vpon vain­glory.

What reasons haue ye to keepe men from debate and contention?

First, it is a fruit of the flesh. Gal. 5, 20. Second­ly, it is the breach of Charity. Thirdly, it disgraceth our profession. 1, Cor. 6. 2, 3, 4. Fourthly, it is a sport to Sathan, who delights himselfe in setting vs togither by the cares. Fiftly, it is an offence to God. Sixtly, it is a scandall to his Church, 1, Cor. 11, 12. Seauenthly, the end of it is very fearefull, whereas peace is both pleasant and profitable. Lastly, it maketh vs vnlike to Christ and good men, who seeke and pursue peace: and like to Sathan and wicked men, who delight in strife and warre. Therefore the best way is, either not to open the flood-gate of debate, or be­ing opened to stop betimes, for none knoweth what will be in the end; as in deseases, so debates stay them in the be­ginning.

What do ye call deceit?

That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes, that they may hurt and intrap others: as Cain when he had led Abel into the field; and Iudas when he betrayed Christ with a kisse, and generally when one thing is pretended, and another thing is done, more specially whē men vnder­mine the life and safety of another.

What reasons be there to keepe vs from deceit?

First, it is a member of the old man. Secondly, it is a breach of the law of God which commaundeth sim­plicity, and forbiddeth guile. Thirdly, it woundeth the conscience. Fourthly, it hurteth our credite, for it is a re­proach to be counted crafty and deceitfull, a Fox like He­rod. Fistly, it doeth make vs odious and mistrustfull to all that knowes vs. Sixtly, it is a marke of Sathans child (O thou childe of the Diuell full of all subtilty, Acts. 13, 10.) Lastly, to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts, which bee deceitfull aboue measure.

What is the duty contrary to this?

In all thinges to speake as we thinke, and to vse simple plainnesse in our words and deeds: yet in some ca­ses trueth may be wholy kept in, or vttered in part without deceit, if there be iust occasion, and may be done without hurt to Gods glory, or dammage to our neighbour.

What is meant by taking things in euill part or ma­lignity?

When those things which are well done, and can­not be taken ill, or so done as they may fauourably be well taken, are peeuishly wrested to an ill construction and meaning: these fiue last rehearsed sins, are against the sixth precept, being against the life of our neighbour secretly or openly.

Is it not therefore that some translate this word (e­uill conditioned?)

Very true, because such men as consirue thinges in ill part, are not content with any mans conditions, they mislike and carp at euery thing and person: examples wee haue of Dauids brethren, who tooke that ill which hee meant well, when hee offered combat to Goliah: also ma­ny of the Iewes tooke Christes doctrine and miracles in ill part, as if he had done them of vaine glory, or by the help of the Diuell.

Doe not Gods children offend this way?

They doe so, as is to be leene in Ely, who took the [Page 99] good actions of Anna in euill part, attributing that to drink, which she did of deuotion.

What thinke ye of these dealings?

They go against charity which taketh all things in good part so far as trueth and reason will giue leaue.

Can ye giue vs example of such charitable taking things?

Yea, often in our Sauiour, who tooke well the act of such as brought Children vnto him, and stil constru­ed to the best, the doings of his weake Disciples: and of the woman that powred the boxe of oyntment on his head Mat. 26, 10. 11.

What is the difference between whisperers and back­biters, and also wherein doe they agree?

They differ in this, that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare: the latter sort do it more openly. 2. The backe-biter spareth no mans fame, but whisperers set stryfe onely a­mong friends. Also they agree in very many things. First, they both wound the name of their neighbour. Secondly, they doe it in his absence, and behinde his backe. Third­ly, they both haue the Diuell on their tongue. Fourthly, they both report false thinges, or speake trueth to an euill end. Lastly, they both vse cunning in broching their tales vnder these and sueh like vailes: I am sorry to heare such a thing, I am loath to speake of it, and I pray you say nothing of it, and I wish well to the party, &c.

Which of them is the worst?

The whisperer, because he doth all vnder a hand so as he is not knowne, hee stingeth more secretly, and so as one can prouide no preseruation against his poyson.

What reasons should moue Christians to eschew those vices of whispering and back biting?

First, they are against the worde that sayeth, Thou shalt not goe about as a tale-bearer amongest my people. Leui. 19, 16. Secondly, they do to others what they wold not haue done to themselues. Thirdly, of these vices ary­seth [Page 100] much discord and debate, as it is written, Without woode fire is quenched, and without a tale-bearer strife ceaseth.

What is the duty of a Christian in this behalfe?

Not to speake euill of others behinde their backe, but to tell them playnly their saults in loue and wisedome, for this will not breed displeasure (as some thinke) but ra­ther it will get fauour at the last, so it be done in loue and wisedome, with due obseruation of circumstances, and consideration of a mans owne calling and guists.

But vnto Tale-bearers what is to be done?

They are to be driuen away with an angry looke, as the East winde driueth away the rayne: they therefore doe sinne much which receiue tales with a delight to heare other mens sinnes: for if there were no receiuers of tales there would be no bringers of tales; the one hath the De­uill in his care, the other hath the Deuill on his tongue. Lastly, such shall enter into heauen as receiue not false re­ports against their neighbour. Psal. 15, 3.

But what thinke ye, are all complaints to be accounted whisperings and back-bitings?

No, if these conditions be obserued, First, that the party complayned off, be first duely admonished. Second­ly, if the complaint bee put to such as haue power to re­dresse the fault. Thirdly, if the complayner secke nothing but the amendment of the party. Lastly if hee grieue that hec hath cause to complayne, and pray for his conuersion, doing all in loue; these two last vices are forbidden in the ninth commandement.

What is the next vice?

Haters of God, such as be hated of God and be ha­ters of him; such be al back-byters and whisperers, persons which deserue the hatred of God.

Are there any which be haters of God?

There be such, as this place and other moe do men­tion, God doth not deserue any hatred of them, but rather hath in him all causes of loue, both goodnesse and beauty: [Page 101] but it commeth to passe, that men hate God through that naturall corruption which they deriued from A­dam; for whilst man bare Gods Image, he loued him and was loued of him, but when he put on Sathans Image & was vnlike to God, then began he to hate God, and was hated of God.

Are there not degrees of hating of God?

True, there be so: First, some doe it and know it not. Secondly, there are some that hate him and know it. Thirdly, there are some which are secret haters of God. Fourthly, there are some which are open haters of God.

By what markes may it be knowne that men hate God?

By these especially: First, by seldome praying, or coldnesse in prayer. Secondly, by neglecting to praise him, or doing it without delight. Thirdly, by hating or hurting his Children. Fourthly, by beeing loath to thinke, or speake, or heare of God, as Atheists. Fiftly, by ordinary disobedience to his word. Sixtly, by not procuring the good, or by seeking the hinde­rance of his Gospell, being enemies to Religion. Last­ly, by murmuring and repining vnder his correcting hand.

DIAL. XIX.

WHo be meant by doers of wrong?

Such as be contumelious, or despitefull re­proachers of others, in an insolent manner, insulting petulantly ouer others.

How many wayes may wrong be offered and done?

Sundry and many wayes: First, wrong may bee done in thought, word, and deed, also to soules, bodies, [Page 102] goods, or name, also by doing euill that we should not doe, and leauing vndo e some good that we should do: also, by fraud and violence: Moreouer, wrong may bee done in our particular callings, when the duties thereof be not well done; as also in priuate affaires, and in place of iudgement: this is vilest.

What reasons may keepe vs from doing of wrong?

First, that we may bee like God, who doth no wrong to any, and shew our selues his Children. Se­condly, that we may be vnlike Sathan, whose plotting and practise is continually how to doe some wrong. Thirdly, we would haue no wrong done to our selues. Fourthly, it is directly against Gods word. Fiftly, it dopriueth men of Heauen: 1. Cor 6, 9. vnrighteous per­sons shall not inherite Heauen. Sixtly, it bringeth iudg­ment euen in this life, as in Iesabels example, whereas the contrary, that is, to deale iustly, procureth many blessings as in the example of Iob. Lastly, it hurteth our name and woundeth our Conscience, and it is a cause that wrong is done to our selues: for with what measure wee meate to others, that shall be meate to vs againe, Mat. 7, 2.

What is pride?

An high conceite of our owne excellency, cyther arrogating to vs what we haue not and are not, or bee­ing too high minded for that we haue.

What is the matter of Pride?

The guifts of body and mind supposed, or in truth possessed.

What be the remedies of this vice?

First, to consider the danger which is great and certaine as it is written, God resisteth the proud, 1. Pet. 5, 5. And pride goeth before a fall, Prouer. 16, 18. Secondly, to remember Christs example, as Phil. 2, 5. Let the same minde be in you, which was in Christ. Thirdly, to thinke what promises be made to the vertue of humility, 1. Pet 5, 5. God giueth grace to the humble. Fourthly, to thinke whereof we are made, and whither we must goe; for dust we are, and to dust we must returne, Gen. 3, 19. Lastly, [Page 103] how vnfit we are to any good, and that al the good wee haue or doe, it is giuen vs, 1 Cor. 4, 7. Finally, pride in the minde is the same, that a swelling is in the body.

What call ye boasting?

To glory or insult in any thing, whereas many proud men boast of that that they haue; the boaster is one who brags of that which he hath not.

How many kinds be there of boasting?

One necessary, vrged by importunity of euill men, such as Paul vsed 2, Cor. 11, 16. Secondly Christian boa­sting, which is a holy confidence in Christs merits. Third­ly, a vaine and foolish boasting, which is a boasting of things we think we haue done, or which others haue done by our means: or of wickednes this is the worst boasting.

What reasons against this foolish boasting?

First it breaketh a rule of the word, euen that rule which biddeth vs to be modest and lowly. Secondly, it is a signe of a vaine and ambitious heart. Thirdly, it maketh vs resemble the Diuell. Math. 4, 9.

What do ye call inuenters of euill things?

Such as are not content with the euils that bee al­ready in vse and practise, doe study to finde out new euils; as the proud man he inuenteth new fashions, the couetous man hee inuenteth more wayes of gaine; the opressor, in­uenteth new cruelties and torments; the Epicure inuents new deuices, new pleasures and delicates. Such were Ti­berius, Sardanapalus, Phalaris, who rewarded such as found new delights and new torments.

What Reasons against this vice?

The euils which men do inuent, do commonly hurt the inuenters. Psalme. 7, 15. They shal fall into the pit which they digged for others.

Wherein doth disobedience to Parents shew it selfe?

First, in their impatient bearing of corrections. Secondly, in an vnwillingnesse to obey things comman­ded well and iustly.

In what things chiefely, are Children to shew obedi­ence to parents?

In two things: First, in choise of their Calling or Trade of life. Secondly, in their marriage and choise of their yoake fellow. This may appeare by the exam­ple of our first Parents, whose marriage God their Fa­ther made. Secondly, by the example of Isaac, Iacob, Sampson, who were ruled by their Parents in their mat­ches. Thirdly, by 1. Cor. 7. Fourthly, Children are more in power of their Parents, then their other goods. Fift­ly, by the Law of Vowes, Num. 30, 4, 5. for if a promise made of a Childe to God, is of no force when parents dissent, much more may parents breake the promise which their children shall make of themselues to other men. Lastly, Marriages made without consent of Pa­rents are against the Law of Nature, and of the Lord, & are commonly accursed of God.

For what reasons is disobedience to parents, to be loa­thed of all Christians?

First, it is against the fift commandement, which saith, honour them, Ephes. 6, 1. Secondly, it is against the Instruments of our life, education, and learning. Thirdly, it is against thē which bear the image of Gods authority. Fourthly, it bringeth many curses, as short life to disobedient Children. Hee that despiseth his Mo­ther (saith the Wise man) the Rauens shal pick out his eyes, Prou. 30, 17. Also Absolon came to a fearfull end, being a disobedient Childe.

DIAL. XX.

WHat do yee meane by those that are vvithout vnderstanding?

Such as haue vnderstanding, and cannot vse it; but deale as men voide of reason and counsell, vnadui­sedly [Page 105] and headstrongly, following their passions. These men breake the rule of the word, which chargeth vs to walk wisely. Secondly, they are vnlike vnto God, who doth all his things by wisedome and counsell. Thirdly, they purchase much woe to themselues, thorough their foolish and rash dealing. Fourthly, they disgrace their persons, their actions, and oftentimes their profession through foolishnesse.

What Lesson was then giuen heere?

That wee vndertake nothing without good and due deliberation; Establish thy thoughts by counsell, sayeth Salomon in his Booke of Prouerbes.

Who are these Couenant-breakers?

They who will abide by no Couenants, Leagues, or promises, further then it is to serue their turn. These men they are vnlike to God, who is faithfull in all his promises. Secondly, they shal neuer come into the lords Tabernacle, Psal. 15, 1. Thirdly, they are enemies to hu­mane society, the band whereof is fidelitie and truth. Fourthly, they bring forth a fruite of the flesh, Gal. 5, 20. and breake the Law in a maine point, Math. 23, 23. vnder these be meant, all which deny things committed to their trust, or deceiue trust put in them.

How many manner of Couenants be there?

Two: Religious and Ciuil. Of ciuil Couenants there be two sorts: First, publicke; for publicke duties in respect of a place. Secondly, for priuate duties in re­spect of priuate Callings.

How else deuide ye couenants?

Nationall betweene Countries, personall betwixt particular persons.

What do ye call naturall affections?

Such as be amongst them of one bloud and kindred, as betweene parents and children, husbands and wiues, kindred, countrey, heathens, yea Christians also voyde of these.

What doth it differ from humane and Christian affec­tion?

Humane affection is that whereby wee embrace all men as men: naturall affection is that whereby wee im­brace them which are neere vnto vs by bloud: Christian affection, is that whereby we loue good men, because they belong to Christ.

Who are they that can neuer be appeased?

Such as being once offended, will neuer bee recon­ciled againe: also such as can agree with none, nor brook the conditions of others: these men they are contrary to God, who is ready to bee appeased. Secondly, they make God their enimie, who hateth such as are enimies to peace, yea reiecteth all their seruice done to him as abhominable. See Math. 5. 23. 24. 25.

Who are mercilesse men?

Such as cannot pitty any man, but are cruell, fierce, hard-hearted.

What reasons to driue vs from mercilesnes?

First, it is against Gods commandement and nature. Secondly, it maketh men also to bee mercilesse to vs, be­cause wee cannot pitty them that are in misery; the Hea­thers were full of cruelties, as also the Turks in their wars, shedding the bloud of men, women and children without all pitty; casting men to beastes, and causing men to kill one another at sword playing.

Concerning the forenamed sins which are 23. in num­ber, we are generally to obserue these few and short notes. First, that he first setteth downe one worde (vnrighteous­nesle,) which comprehends them that follow, as kindes and parts of vnrighteousnes. Secondly, that they are here to be considered not simply as sinnes, or causes of sinnes, but as effects and punishments springing from the root of Idolatry. Thirdly, that he nameth not all the branches of iniustice to men, (see more Gal. 5. 19. 20. Col. 2, 8.) but the most principall and such as then reigned most amongst the Heathens. Fourthly, that though an imputation bee here laid vpon al the Heathen, who are vniuersally blamed without exception, because few among them liued ciuilly, [Page 107] and all were by nature giuen to them; yet no doubt all were not alike guilty; and further howsoeuer all these sins were not found in euery one, yet all were guilty of some one or more of them. Moreouer, he doeth accuse the Ro­manes directly to bee faulty in these transgressions, but in­directly framing his speech vnder the persons of others, to decline enuy; letting them rather see in the mirrour of o­ther mens liues, what themselues were by nature, then plainly charging them to do such things. Lastly, there is a great difference betweene godly Christians and prophane Heathens, in respect of these vices; which howsoeuer Gods regenerate children may fall into some of them, of frailty and by strength of temptation; yet they are not gi­uen wholy, and for euer ouer vnto any of them, nor bee full fraught with them.

DIAL. XXI.

WHat is the purpose of this Text?

To she we the wickednesse of mens hearts, how far it goes where it is not re­strayned, that is, not onely to doe great euils, but to like & praise them who are euill doers; wherein he doth more amplifie their guiltines, because they were not onely com­mitters of euill, but sauourers thereof.

What is meant by the iudgement of God, and how did the Gentiles know it? whence [...] they their knowledge of it?

By iudgement or righteousnesse of God, the morall law often commandements is not vnderstoode, because this was neuer giuen but to the Iewes; and that which hee speakes of death, declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God, whereby he doth repay good to them which do good, and [Page 108] euill to them who do euill, life to the righteous, death to the sinners. This iudiciary law is called iudgement or iustice, because by the immutable order of iustice, it is requisite that rewards and paines be repaied to men as recompence of their workes. It is tearmed the iudge­ment of God, because it doth not belong to God as a contingent effect of his free will, which he may doe, or not do as he will; but as a naturall attribute is in God, and by him vnchangeably expressed and executed, 2. Thes. 1, 6, 7. Whereas the Gentiles are saide to know this iudgement, the meaning is; that they well vnderstood the law and iudgement of God, to allot death to them which did such crimes, and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment, as whether God did inflict, or for some time spared, yet the doers of such things were worthy of death, that is, some kind of punishment tending to destruction: euen of Hels destruction, the Gentiles were not altogether ig­norant, as by Virgil and other Poets may be collected. This iustice of God the Heathens knew, by light of Na­ture. Secondly, by witnesse of their owne Conscience, and by experience in the daily examples of diuine re­uenge. Hence Draco appointed death to the breakers of his lawes, and Gentiles iudged Adulterers vnto death, Gen. 38, 24. Also the Barbarians, Acts, 28, 4, bewray murtherers worthy to dye in their iudgement.

What death are they worthy of, which doe such things against the Law of God, imprinted first in mans minde, then written in Tables of Stone?

Both naturall death, violent death, and death eternall; this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule: it is to be suffered in Hell, a Prison, a Lake, a place of darkenesse, a depth, in the company of the Di­uell, wicked Angels, and Reprobate men, and for euer without end, infinitely without measure.

How is this paine and smart of this death shaddowed [Page 109] out in Scripture?

By the similitude of fire and Brimstone; the ef­fects of this paine be, weeping, howling, and gnashing of teeth: this paine shall endure as long as God endu­reth, euen euerlastingly.

What vse is to be made of this description?

First, it should humble vs much, to think that we deserue such an vnhappy condition. Secondly, it should make vs flye from sinne, that hath pulled it vpon vs. Thirdly, it should stirre vp a loue to [...] Christ, that hath himselfe suffered the paines of this death, to free vs from it. Fourthly, it should moue in vs great pittie to­wards such as do lye in sin, and be in the Highway vnto this death. Lastly, it should breed great carefulnesse to keepe others from sinning.

What sinnes are chiefely to be auoyded of vs Christi­ans?

Sinnes against our knowledge, because they giue greatest wounds to our conscience, and so most trouble the peace of our owne hearts. Secondly, they draw af­ter them the greatest downefall in this world, which is the sinne against the Holy-ghost. Thirdly, they procure greatest wrath and punishment after this life. Lastly, they haue in them slat contempt and Rebellion against God.

May not Gods Children sinne after their knowledge?

They may and do, as appeareth by Dauids praier, Psal. 19, 13. and practise, Psal. 51. Also, by the example of Adam, Manasses, Solomon, and Peter: but in these sinnes, the godly differ much from the wicked; for the godly fall into these sinnes seldom, with a strife of heart against them in the doing, and great griefe of heart af­terwards; as also, encrease of care and watchfulnesse a­gainst new temptation: but none of these things bee in the wicked, but the quite contrary: for, they run head­longly and wilfully into euill, and are without remorse, and returning to God.

What is it to fauour those that do euill?

To consent vnto their wicked deeds with appro­bation: this may be done many waies, as by praising, by counselling and perswasions, by hiring and rewarding, by defending, by dispensing, by pardoning, or procu­ring pardons, by concealing and hiding, and by plea­ding for them: also by silence, and not reproouing, or not punishing all these worthy of death.

How may their fault bee set out, which fauour euill doers?

By the example of Arch-rebels, which wil main­taine all that rise vp against their Prince. This is an high pitch and degree of sinne: and in a very dangerous case they stand, who be risen to this height of iniquity, espe­cially in this light of the Gospell.

DIALOGVE I.

WHat is the purpose of this Text?

The general purpose, is to shew the guiltinesse of the Gentiles, but especially to discouer & re­prooue a close kinde of sinners, who tooke themselues to be righteous & without fault, because they reproued others, and could not themselues [Page 111] be blamed of the world; these sinners the Apostle tel­leth them, that it is little helpe to them, that the world cannot iudge them, seeing they are iudged of their own Conscience, and of God. The text hath a reproofe in the first words. Secondly, a reason in the rest.

This indeed is the commonly receined opinion, that the Apostle hauing in the latter end of the former Chapter re­proued and conuicted open and bold offenders, doth now in the beginning of this Chapter blame another kinde of trespassers a­mongst the Gentiles, which were more polliticke, and sinned with more cuning, neither doing openly nor allowing such grosse crimes as were mentioned before, but taxing and condemning them both morally by precepts, as did Cato, Socrates, &c. and ciutlly by their lawes, as Solon, Lycurgus, Draco &c. Yet in secret and priuately did the same things. Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge, and contrary there vnto bad run into foule Idolatry against the first Table, now taxeth such as abuse their practicke knowledge, trespassing against their neigh­bours, contrary to the knowne rules of common equity; but what doe you thinke of the connexion of this Chapter with the former?

The first Particle of this Text [Therefore] doth well cleare it to me, that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter, so as he doth not take vp a re­prehension of a new sort of sinners, but goeth on still to conuict the same transgrcssors, but with a new [...]. Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men, to wit; the wrath and punishment of God reuealed and ex­ecuted vpon them, whereof it followeth strongly that the Heathen by their works deseruing damnation, could not thereby challenge Iustification. Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience, not from that particular morall iudgement of some learned [Page 112] Philosophers, as Scneca, Plato, &c. or that ciuil iudge­ment of certaine Law-giuers, condemning to punishmēts, vices which themselues did; but from the vniuersall iudge­ment which is in al men naturally, and bindeth all. Sithence all men doe condemn themselues, yea euen for such things as they blame in others, yet themselues do them: it follow­cth that euery one without all excuse, is guilty in the iudg­ment of GOD, and therefore cannot be iustified by their workes.

The summe of this first verse is thus much: ye acknow­lodge, & account them which doe such euils (as before spoken off) worthy of death: yet you your selues do know that either in whole or in part, priuately or publikely ye do such thinges; therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse. Paul by an Apostrophe directeth his speech vnto one man, to shewe thereby that it is the condition and case of euery one: for there is none liuing but must approue that iudge­ment of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne consci­ence. The parts then of this Chapter, be principally these two. First, by a new reason he proueth that Heathen men cannot be iustified by their workes, Verse 1, 2. Secondly, hee remoueth and answereth both the generall pretences and excuses of all men, Verse 3, vnto Ver. 12. and the spcial allegations, first of the Getiles, frō ve. 12. vntil 17. Second­ly, of the Iewes from Ver. 17. to the end of the Chapter.

Doth the Apostle speake against all iudging of others?

Nothing lesse, for there is great vse of both pub­like iudgement, and priuate: the vse of publike iudging is the preseruation of humane [...], which consisteth in the defence of good men, and punishing euill men by the sword of the magistrate. Also the vse of priuate iudging is to reclaime tractable sinners, and to make obstinate sin­nersReason. inexcusable.

What things may stay vs from the hard iudging of o­thers, when they haue falne?

These Meditations. First, that happily wee haue done the same offence, or else we may do it heereafter, Gal. 6, 1. or if we do it not, it is because we are not temp­ted to it. Also, that some other way wee haue offended as greeuously, or may heereafter. Also, all hasty, vncha­ritable, and curious ludgements, are for bidden by our Sauiour Christ, in Math. 7, 1.

How doeth the Apostle meane, that those that con­demne others, do the same things?

The meaning may bee this: First, that they did transgresse the Law of God, as others did, though not alwayes in such crimes. Secondly, they did those things secretly in the motion of their minde, which others did outwardly in the action of their life.

What was the instruction from hence?

That it is the note of an Hypocrite, to beare with his owne faults, and to be sharpe against others. This is proued by Mat. 7, 34. and 23. also by the example of the Pharisies.

Whence commeth this?

First, from blindnesse, that they discerne not their owne sinnes. Secondly, from malice, which they beare to other mens persons. Thirdly, from curiositie in prying too neare into others faultes: for by this policie, Satan keepeth them from reforming themselues, by bu­fying them too much in censuring of others: therefore, in the reprouing of sinne, wee are thus to proceede; to begin with our selues, and to bee more seuere with our owne sins, then with other mens.

What Reasons of this duty?

First, from the commandement of the word; the righteous man first accuseth himselfe. Secondly, because euerie man knoweth himselfe, aud ought to haue more care of himselfe. Thirdly, our selues being rectified and amended, then in our admonition towards others, wee shall deale more wisely and charitably, with hope also of better successe towardes our Neighbour, and more [Page 114] comfort to our selues.

Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice, whereof hee himselfe is culpable?

If he which censureth, or giueth sentence against another, for that wherein he is commonly known to be faulty, then he doth giue offence vnto others, and cause them to thinke him an Hypocrite. Howbeit, if he bee a publicke person, he offendeth neither against his office, nor the Lawes which require sentence against malefac­tors: if he be a priuate man, he offendeth not against his Brother whom hee hath iustly blamed, saue by being a scandall to him, and being an occasion to him, to conti­nue still in his sinne, because he seeth his reproouer doe such things which he would not do, if he thought them euill.

What further instruction may this first verse affoorde vnto vs?

Namely this; That all men are held guiltie be­fore God, euen by force of selfe-iudgement, or in-bred conscience. The reason is, euery man doth something, which he knoweth to be euill, and to deserue Gods ven­geance: either he committeth some outward and odi­ous fault, for which not himselfe alone, but the worlde can censure him: or howsoeuer he so suppresse his passi­ons of wrath, enuy, reuenge, hatred, couetousnesse, am­bition, pride, &c. as they doe not breake out as pussles and botches in his face and hands, yet they boile with­in, and like sparkles out of a furnace, so there rise vp out of the corrupt and vncleane soule, many noysome lustes and desires, whereof they cannot be ignorant in whom they be. Socrates one of the best mannered Philosophers could say, that by nature hee was incontinent, though by Philosophy he brideled that affection from running into action. The vse of this instruction is twofold. First, it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes, as if [Page 115] they could stand iust before God, and by their owne deeds; whereas euery man hath his owne heart to con­demne him (and therefore, God much more to iudge him) as guilty of doing one thing amisse, or other, or many things rather. Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings. Secondly, heere is an ad­monition for all men, but chiefly for such as haue au­thority to gouerne and iudge other, that they be verie carefull to auoide (what may be) to become selfe-con­demners and Iudgers, by failing in such matters, as by their place and office, they are driuen to sentence and punish in their inferiours. For it is a thing full of disho­nestie and scandall, when a man may worthily haue it replied vnto him; Physitian heale thy selfe.

DIAL. II.

VVHat is the drift of this Text?

To reproue those which stoode vpon mens iudgements, and neglected Gods iudgement, that is; they thought all well, so long as men thought well of them, not regarding what GOD iudged of them, which was chiefly and asore all to be thought on.

How fitly doth this Text agree with the former? Al­so in what sence is Gods iudgement affirmed to bee according to truth? And how do we know thus much?

This verse was a proof of that which was writ­ten in the first verse: for there he saide, that men which condemned themselues, are without excuse; but are so [Page 116] guilty, as they cannot escape: the reason heereof is now rendred, because the iudgement of God is accor­ding to truth; and therefore, though men would blinde themselues, putting out their owne eyes, yet that can­not be done; and were it done, it cannot help, for God will finde them out. By iudgement is meant, both Gods gouernment of things and persons in this world, name­ly, his iudiciary power, in inflicting paine; and also the action of the last and great day, when God will giue re­compence to euerie man, as his workes be. This Iudge­ment is saide to be (according to truth) not so much for that he iudgeth not after outward shews and appearan­ces, but searcheth the hearts, 1. Sam. 16, 7. as because it is a righteous vnpartial iudgement, looking not to per­sons, as corrupt men do in their iudgement, but to the quality of the offence. This we are saide to know, both because it is certaine, and the certainty heereof euident­ly appeareth to al men generally and obscurely by light of nature, imprinted in all mens minds, whereof before Chap. 1. verse 19, 20. and this is meant heere: and more specially and clearly by the witnesse of the word, often auouching God to be righteous in his iudgement, and holy in his waies, Psal. 99. and 76. and 145. Paul abhor­ring with detestation, the least thought of any iniustice in God, Rom. 3, 5. and chap. 9, 14.

What dooth the Apostle teach heere, touching the Iudgement of God?

Two things: First, that his iudgement is true, e­quall, and iust: Secondly, that it is certain and vnauoid­able.

What learned we from the former?

That God doth iudge otherwise then men doe iudge, now heerein is the difference: that men do iudge1. Part. according to outward appearance; for men do iudge ac­cording to that they do heare & see, because they know not the heart, and cannot tell with what minde euerie thing is done: for this is the cause that men are so soone [Page 117] and much deceiued: as it may appeare, first, in that men take some to be good which bee otherwise, as in Isaac, who thought well of Esauꝭ and Paul who thought well of Demas; & the eleuen Apostles, who had a good con­ceite of Iuda. Also men are deceiued in iudging some men euill which be good: example heereof, we haue in Dauid towards Mephibosheth, Sedekiah towards Ieremie: Therefore in these cases, men are to iudge well of all men, so long as they haue no cause to the contrary, espe­cially so long as they see good in them, which may giue hope. Secondly, so to seeke the good opinion of men, as we do not rest in it. Thirdly, if any of vs be decey­ued in others, to remember we are no gods.

Now tell vs how God doth iudge.

God iudgeth all persons and things, truly as they are, because hee most perfectly seeth and knoweth all things, euen the verie secrets of mans heart.

What should this worke in vs?

These things; First, that with great care we ap­proue our liues vnto God in all vprightnesse. And se­condly, that gouernors labour to be like vnto God, en­deuouring what lyeth in them, to iudge truly of persons and things. Thirdly, that we reuerence all Gods iudge­ments, though they seeme straunge to vs. For the god­lesse men, yea thorow weaknes of iudgment or strength of temptation, the godly too do thinke, and are readie to speake hardly of Gods gouernment, either as if there were no diuine prouidence, or as if it were not equall; paines and afflictions being the portion of good men most commonly, & euill men well rewarded with good things, as if they were good men. This stumbled euen Iob, Ieremy, Dauid: but all our carnall thoughtes, must heere strike saile and giue place to this Oracle of God, that his iudgements now and heereafter, will be found iust, and iustly executed. Which trueth, as it ought to stop our mouths, and to awake our security, that we pe­rish not by hope of impunity, so it affoords vndoubted [Page 118] comfort against confusions and apparant oppression. 2. Thes. 2, 7.

Why is the iudgement of God vnauoydable?

First, because of his omnipotency, whereby he can draw all men besore him. Secondly, because of his decree whereby it is established. Lastly, wee cannot auoyde the iudgement of our owne conscience, much lesse GODS iudgement.

What vse was made of this trueth?

It should mooue all men to amend themselues, see­ing all men must come to account. Secondly, it should work in Rulers a great care of their actions, seeing they al­so can not escape the iudgement of God.

DIALOGVE. III.

FIrst speake something to the method and disposition of the Text, how doth it agree with the former, and of what parts doth it consist?

The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe con­demners doe deceiue themselues. The first is the hope of impunity, by the lenity of God, giuing good things out of his bounty or kindnesse, bearing with the abuse of his be­nefits out of his patience, and forbearing a great while to punish, out of his long sufferance; therefore say sinners, he will neuet punish. Hereuppon as wanton Children or dis­solute Scholers. which espy the gentlenes of their gouer­nors; or as Birds which marke the lcar-crow, not to moue [Page 119] or hurt, waxe bold and fearelesse. So these sinners imagine of God, that hee will euer spare, because hee presently stri­keth not, they want only contemne him and his kindnesse. The parts of the Text be two: the one concerneth the ge­nerall goodnesse of God toward euill men, set downe in three words. The second is, a reprehensicn of the abuse of his goodnes, which that it might pierce deeper and moue more, is set downe by an interogation, and an Apostophe. Doest thou?

What is the drift of this Text?

To checke such as being euill, yet thought them­seluesScope. righteous and in Gods fauour, because they were not punished of God, but prospeted: vnto these men the Apostle saith, that their prosperity and fredome frō pu­nishment was a token of Gods bounty, patience, and long sufferance, but not of their vertue and goodnes.

What is meant here by bountifulnesse?

The kindnes whereby God is inclined to do goodInterpretati­on. euen to all manner of men; or a profitable and beneficiall kindnesse. As in Luke 6, 35.

What is signified by patience and long sufferance?

Patience is that vertue whereby God forbeareth punishment, and by long sufferance is meant, that whereby God beareth a long time with the wicked; long keeping backe and refrayning his wrath before hee punish them; notwithstanding they still goe on to heape sin vnto sin.

What is meant by the riches of his bounty and pati­ence?

The plentifull and large aboundance of these things according to the phrases of Scripture; as rich grace for a­boundant grace, and, dwel richly, that is, aboundantly. Col. 3, 10. Rom. 9, 13. Eph. 1. 7. & 2, 5.

What is it to despise these things?

To make no vse of them for amendment of life; for to suffer a thing to ly by vs without any vse, argueth a neg­lect of it, that it is not esteemed.

What were the lessons gathered from hence?

Sundry, and in order these which follow: First,Instructions. that we must be like to God in these properties: boun­tifull, patient and long suffering, as he is. Col. 3, 12. Se­condly, that outward blessings belong to the wicked, as well as to the good: For his Raine falleth, and hisPsal. 77. 1, 3. Sunne shineth vpon the good and bad, Mathew 5, 45. Thirdly, that the godly are not to fret, when they see the vngodly prosper: for it is a checking of Gods boun­tie and patience. Fourthly, that manic are neuer the bet­ter for the benefits that God giueth them, but rather the worse, being hardened by kindnesse. Lastly, that it is a dangerous estate to be free from crofses & ful of welth; for such shall fall into impenitencie, and hardnesse of heart.

What would Paul haue vs to vnderstand by that speech [not knowing?]

Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners, that where­as the blessings of God, so many, so long continued, soThe end of Gods bounty. great, ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer; so blockish and foo­lish they were, as they were not onely no whit stirred therewith towards God, as they did the more neglect, nay contemne him, and yet did promise to themselues, impunity & safetie. This was sencelesse and beastly igno­rance and wickednesse. Whence we learn, both how out of measure wicked mans heart is, being without Gods grace; how vnable to moue it selfe to God, though God reach out vnto them the hand of his benigoity: and also in what perilous condition they doe liue, which haue store of good things, and are without the spirit of Re­pentance, they are worse then Beasts.

In what sence is it saide, that the bounty and kindnesse of God leadeth men to repentance?

That Gods benefits in all reason, should mooue men to amendment, and men are to make such an ac­count, that Gods kindnesse inuiteth them vnto repen­tance. [Page 121] When he giueth benefits, he giueth meanes of re­pentance, but the grace of repentance he bestoweth on his elect.

What lesson was giuen heere?

That euery good blessing of God is as it wereRight vse of Gods kind­nesse. a Sermon of repentance: also, the more benefits wee haue, the more cause we haue to loue and please God by doing his will.

What doe ye call an hard heart?

Such a one, as will not be softned and moouedAbuse of Gods bounty and kindnes. by benefits and instructions, nor broken with threat­nings and corrections, the which in Scripture is set forth by the similitude of a stone, Ezek, 11, 19, also of an iron sinew, and of a fatte brawny heart, Psal. 119. which dul­leth all the sences, and maketh them vnfit to doe their Offices. Mans heart is naturally hard, but this hardnes is encreased much by our owne peruersenesse and obsti­nacy.

By what degrees doe men fall into hardnesse of heart?

First, by wicked thoughts and lusts. Secondly,Of hardnesse of heart. by yeelding vnto them with consent of the heart. Third­ly, the putting them or bringing of them into action. Fourthly, the often practise of sinfull actions. Fifthly, an obstinacy to continue in euill customes, from whence commeth hardnesse of heart, Iames, 1, 14, 15.

What be the causes of an hard heart?

The first cause is God himselfe, as Iudge, not asCauses of it. Author: God hardened Pharaohs heart, Exod. 9, 12. Se­condly Sathan, Sathan entred into Iudas. Luke. 22, 3. Thirdly, man himselfe: Pharaoh hardned his owne heart. Exod. 8, 15. Fourthly, Impunity, or freedome from pu­nishment. Fifthly, the prosperity of the wicked, as meanes and authors: this had almost preuailed to har­den Dauids heart, Psal. 73, 13, 14, 15.

What be the kindes of an hard heart?

Two: First, that which is felt and perceiued.The kinds of it. Secondly, the other not felt nor perceiued.

What is the hardnesse of heart which is felt and percei­ued?

When the heart though it feele no present ease, yet it is grieued for sinne, and desireth to be partaker of ioy, and vseth the meanes, as in Dauid, Psal. 51.

What is the hardnesse which is not perceiued?

When men doe eyther carelesly liue in sinne with­out desire of vsing the meanes to come out, as they in the first of the Prouerbs, verse 21, hated knowledge and did not chuse the feare of the Lord. Or else, when men doe purposely resist the spirit of God in the vse of means as the Iewes, Acts, 7, 51, Yeresist the Holy Ghost.

What be the remedies of an hard heart?

Those which follow: First, admonition, pri­uate and publike. Secondly, corrections being bles­sed, which must be asked of God. Thirdly, meditati­on of Gods vnspeakeable kindnesse. Fourthly, prayer and hearty consession of sinne to God, and al this done in truth and constantly.

What doe these words containe, thou heapest and trea­surest vnto thy selfe wrath against the day of wrath (and of the declaration of the iust iudgement of God?)

A seuere commination or threatning of a most heauy vengeance at the last, vnto such as abuse the great kindnesse and lenity of God, and are not bettered, but made worse rather, by his bounty and patience.

How is this vengeance declared and set forth?

Three wayes: First, by a similitude taken from humane and earthly affaires of men in this world, who hauing plentifull riches, doe treasure and lay vp in store that which afterwards they will vse in conuenient time: euen so wicked men which in time of Gods patience bearing with them, doe increase their vnthankfulnesse and other sinnes, though they feele nothing for the pre­sent, yet afterwards they shall feele it farre more grie­uously, their vengeance comming vpon them as a Trea­sure heaped vp in more full measure, it being the manner [Page 123] of God to recompence the delay in punishing with the weight of punishment; see the like phrase of Treasuring vengeance, in Deut, 32, 34.

What should this teach?

That they are in worst case of all others, whom God doeth most blesse and beare with, except they [...]. Se­condly, that all men shoulde feare to abuse and prouoke Gods patience, not presuming of safety because of it, but by it taking occasion of speedy turning to God, least there come an after-clappe, yea a most woefull reckoning in the end.

How else was this vengeance set forth?

By the cause, in this word (to thy selfe) which sig­nifieth, that themselues brought all the mischiefe vppon their owne heads.

What vse of this?

It cleareth God from all cruelty, seeing the cause of mans ruine is in himselfe: as it is written, O Israel thy de­struction is of thy selfe. Hosea 13, 9. Secondly, it teacheth all men to haue great care and heede to their owne hearts, because all their woe springeth of themselues. Aboue all things keep thy heart. Pro. 4. 23.

How else was this vengeance declared and set forth in our Text?

By the circumstance of time, when it shall bee ren­dred, namely at the great and last day.

What should this teach?

That howsoeuer euen in this life God doe often in­flict vengeance vpon impenitent hardned sinners, yet there is much reserued to the day of iudgement.

How is this day expressed?

By these termes, first (wrath) which importeth the heauinesse of the vengeance comming from Gods hot in­dignation and fury. The second terme is (reuelation) whereby we are admonished, that the things now hid and kept close here, shall be there opened and made most ma­nifest to our selues and all others: see the 16. verse of this [Page 124] Chapter. The third tearme is Iustice, to teach, that in that fearefull iudgement, God will proceede by right, without doing the least wrong to any; for how should the Iudge of the world do vniustly? Gods bountie and kindnesse, taketh place in blessing and forbearing, but if these be abused, then his Iustice sheweth it selfe in pu­nishing.

What is to be learned from hence?

That in all the course of our life, and in euery particular action thereof, the minde ought to looke to this Iudgement, that so we may be made watchfull, and learne to walke with God, as thorough his mercie in Christ, we may be counted worthy to escape the venge­ance to come.

DIAL. IIII.

WHat is the drift of this Scripture?

To lay forth the equity of Gods Distribu­tiue Iustice, because hee doth not take vengeance, but vpon precedent cause, giuen from mens euill workes. It is Iustice to giue to euery one that which is his. But God doth so, giuing to good men good things, and e­uill things to euill men: therefore he is iust.

What things were considered in this Scripture?

Foure things: First the person of the Iudge [God.] Secondly, the certainty of a iudgement [He will reward.] Thirdly, the persons to bee iudged [Euery one.] Lastly, the measure of this Iudgement [According to his workes.]

What note ye from the person of the Iudge?

His infinite Wisedome, his Power, and Iustice, whereby hee infinitely knoweth, and hateth perfectly, and is able also to punish all sinne most extreamly. For, he is Omnipotent, and the searcher of the hearts and [Page 125] Reines.

What Vse was made heereof?

That hauing such a Iudge, we ought alwaies to liue in feare, especially, seeing wee are in his presence euer vnder his eye, who neither can be hindered nor deceiued by any, nor yet will erre in iudgement.

How was the certainty of a Iudgement proued?

First, by the testimony of Scripture, Mat. 25, 31, 2 Cor. 5, 10. Rom. 14, 10. Acts 17, 31. Secondly, by this reason, that God will giue good thinges to good men, and euill thinges to euill men. 2 Thes. 1, 6, 7. which hee doth not in this world, and therefore, there is a Iudge­ment after this life?

What vse was made heereof?

First, it mooueth the sinner to repentance, Acts 17, 30. Secondly, it moueth the righteous to watchful­nesse.Rom. 14, 9, 10 11. Watch therefore, Math. 24, 42. Thirdly, it teach­eth all men Charity, not to Iudge others, seeing one is Iudge of al. And fourthly patience in aduersity, because God will one day [...] all matters.

Who are the persons to be iudged?

Euery one, of what age, sexe, or estate soeuer. All persons, and euery one, without any exemption or exception, must appeare and be iudged.

What learned we from this?

First, it must teach humility to the mighty, see­ing they are to be iudged, as well as the mean. Second­ly, it doth comfort abiect Christians which are patient, because they shall neuer be forgotten in that day.

What is the rule and measure of this iudgement?

Mens workes, by which is meant not only deeds and words, but also thoughts and counsels of the heart, Eccl. 12, verse last.

What was learned from hence?

What a great care is to be had of our thoughtes, seeing we must be countable for them.

But wil it not follow of this, that we may merit by our [Page 126] Workes?

No verily: for the Apostle prooueth heere the quite contrary, because none can bring the workes of the Law perfect; therefore none can looke to be iusti­fied before God by his workes. Again, it is not written, God will Iudge [For,] but according to our workes. Moreouer, they cannot merit, because they are not our owne. Fourthly, because they are a debt due to God, the creature oweth all to the Creator, but he is Debter to none. Lastly, there is no proportion betweene them & the reward; the one being finite, the other infinite, both in time and measure: but howsoeuer good workes can­not bee an euen rule of merit with God, as they be with men, yet they are a manifest rule of equity. For it is good reason that it go well or ill with vs, as we haue done ei­ther good or euill.

But euill workes merit eternall death?

True, because they are our owne, and bee per­fect, so be not our good workes, for they are wrought in vs by Gods Spirit, and be vnperfect.

But it wil destroy al care of good workes, if we denie the merit of them?

Not so, but the quite contrary: for where there is in any an opinion of merite, there can bee no good workes done, because in such persons all thinges are done of selse-loue, with respect to their owne welfare, and not out of loue to Gods glory: and such workes asNote this. are done out of selfe-loue to merit withall, cannot bee good; for though the substance of the worke be good, yet the manner and end of it is naught, and thus are no good workes done in all Popery.

What then be the conditions of a good worke?

These three: First, that they come from faith, Rom. 14, 23. Secondly, that they be commanded of God in his word. Deut. 12. 32. Thirdly, that they be referred to Gods glory, 1 Cor. 10, 31.

For what causes are they to be done?

That God may be glorified, Math. 5, 16. our sal­uation assured, 2 Pet. 1, 10. our neighbors edified; our faith testified, Iames 2, 14. our Charity exercised, Iames 2, 17. the needie comforted, Phile. 3. the mouth of the wicked stopped, 1 Pet. 2, 12. the weake strengthned, the strong confirmed, and more reioyced.

DIALOGVE V.

THere is some difference in reading this text, shew what it is, whereupon it ariseth, and which rea­ding you do follow?

There be indeede differing readings of this text: for some read it thus: To such as by continuance in wel­doing seeke eternall life, God shall render glory, and honour, and immortality. Others thus: to them which by patience in wel-doing, seeke glory, honour, immortality [Hee will render] eternall life; and (indeede) thus the wordes stand in the Originall, if ye vnderstand the worde [Ren­der] out of the sixt verse, to supply the sense. But others read thus: To them which by patience seek eternal life, God [Will render] the glorie of good workes, honour, & immortality.

The cause of this difference, is two-fold: First, be­cause some do ioyne the word [Render] which is supply­ed, vnto glory, &c. Others, vnto eternall life. Secondly, some do couple [good workes] with Patience or continu­ance: others, pull it thence, & put it after glory; where­as they are seuered one from the other, in verse 10. and so ought to be heere. Howsoeuer, for substance of mat­ter, it much mattereth not, what reading wee choose, because the drift and intent of them all is one; to teach vs who they bee, to whome the rewarde of e­uerlasting [Page 128] life shall bee rendered; namely, to such as by patience continue in goodnesse: yet I do followe, the first reading, as carrying a plaine sense, agreea­ble to the scope of Paul, though with some transpositi­on of the words; and hauing diuers good interpreters, as guides vnto me of this my choise. The words do con­taine two markes of such as shall inherit eternall glorie and honour. One is, that they patiently perseuer in do­ing good: the second is, that they seeke eternall life; this is the butte and end of their desires, not worldly things, as riches, honour, pleasure; but that life which lasteth for euer and euer, euen so long as God himselfe (who is this life) dooth last and endure: of these two markes let vs deale with the latter, though it be not first named in the Text.

What do yee meane by eternall life, and what is it to seeke it?

By life, is meant the happinesse of the Saints in heauen, and it is called eternall, because there shall bee no end of it: also to seeke it, is to feele a want of it, and with great care to desire it, and labour to obtaine it. Seek it for Place, in the assembly of the Saints; for Time, while it may bee found; for Manner, heartily and ear­nestly.

What Lesson may be gathered from hence?

That this is the marke of a godly man, to desire and study aboue all things, how to bee saued in the day of iudgement. This indeede is the desire of the wicked, euery one hath a desire to be saued, but in diuers things their desires do differ from the desires of the godly. First the desire of the godly is constant, so is not the desire of the wicked, who desire it by fits. Secondly, the godly desires saluation, that God may be glorified in his mer­cies, which comes of grace: the wicked seek their owne welfare, because they would be happy, which comes of nature. Thirdly, the wicked so desire saluation, as they do not minde the way thither, which is wel-doing, or a [Page 129] iust and godly life: the godly in his desires, is lead as well to the way and meanes, as to the end and scope.

Then there is a necessity to do good workes, or to line well, seeing this is the way which conducteth to happinesse?

True, there is so; because God commaundeth them, and appointed them as the course wherein his children must runne towards heauen: but these good workes cannot bee done without many difficulties and perils; and therefore, wee haue neede of patience and perseuerance, which is the second marke of him that shall be heire of heauen.

What call ye patience?

It is the grace of God, whereby we are strengthe­ned to endure troubles for wel-doing vnto the end.

Is it requisite that they that seeke eternal life, conti­nue to the end in wel-doing?

It is so, and for many iust reasons: as first, that God is constant in his loue towardes vs, therefore our loue and seruice to him ought to bee constant. Second, is Christs example, who kept on his course in wel-doo­ing, through many afflictions, Heb. 12, 2. Thirdly, eter­nal life is promised only to such as continue to the end, Math. 10, 22. Fourthly, eternall death is threatned vnto such as faint and giue ouer, before they haue run to the end. Fiftly, the wicked are constant in il-doing. Sixt­ly many godly persons haue abid with patience in wel­doing, whose steps we must tread in, Heb. 6, 12. to these may be added Gods commandement.

Which are the especiall things that discourage men in wel-doing?

First, losse of goods. Secondly, danger of life. Thirdly, reuilings and slanders raised by Satan & wic­ked men. Lastly, the great labour and paines that belon­geth to wel-doing.

How shall Christians arme themselues against these binderances?

By considering these few, and such like things: [Page 130] First, that it is better to loose the worlde then to loose our soules. Math. 16. 26. Secondly, that such as will loose their liues for Christs sake, shall saue it. Thirdly, that it is a blessed thing to be reuiled for righteousnesse sake. Lastly, that the paines about godlinesse will bee recompenced by the fruit which followes, and there is more labour a great deale in committing sinne, then in doing good works.

What is the fruit and reward of godlines, or of a god­ly life?

Glory, honour, immortality.

What do we learne from these words?

That the godly how infamous soeuer they bee in the world, yet they are glorious with God, and honourable in his sight; for they shall be placed on his right hand, and set vpon thrones. Secondly, that their glory is immortall and neuer withering. Thirdly, that their estate is full of manifolde glory, which the Apostle would teach, by the heaping of sundry words here, as if there were not words enough to expresse their happinesse: seeing therefore the end of well doing will be such, we ought with patience to abide and continue in well doing.

But how shall glory be rendered vnto Infants accor­ding to their works which they haue not, being vnable to do thē? or howe can they which repent at the last houre, haue their re­ward according to patience, and continuance in well doing, see­ing they do not perseuer?

For Infants which be glorified, they are saued by the free election of GOD, by grace of the couenant, and also by Christ, into whome they are ingrafted by faith, which would be fruitfull in good works, if they did liue till they were men: for true iustifying faith can neuer bee without good works, in such as for yeares and strength are apt and able to do them, no more then the Sunue with­out light, or a good tree without good fruite. Touching such as bee conuerted at the eleauenth houre, in the houre and moment of death, as the Theese vpon the Crosse was, I say of them that for the time they liue after their conuer­sion [Page 131] their faith will be working, for it is operatiue and can­not be idle, because it is liuely, and life is actiue, as was seen in that repentant Theese, whose faith brast forth by con­fession of sinne, reprehension of his neighbour, petition to God, glorification of Christ, and Apologie for his inno­cency: yea if such as take the life of faith, when they bee to leaue the life of nature, might bee suffered to continue in this world, they would also continue in good works. Last­ly, Paul speaketh here of such as were of full age, and also might doe good workes being spared to liue, that by well liuing they might honour God, and bee at length for euer­more honoured with him.

DIAL. VI.

WHat is the coherence, drift, summe and parts of this Text?

For coherence, either here is men­tioned the other part of distributiue iustice, the punishment due to wicked workers, & the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing: or else the persons to whom recompence shal be giuen of the iust iudge, as they haue beene set forth by their qualities, so now by their na­tion they are described, either Iewes or Grecians; that is, all the Gentiles which were not subiect to Moses law. The drift is to shew God to be righteous in his iudgement, be­cause he rendreth to euery one, the due belonging to thē, whither it be wel or ill. The sum is, that howsoeuer haply [Page 132] there be not retribution made to euery person here in this world, according to their doing, because the good are of­ten oppressed, and oppressours not onely goe scot free, but prosper: yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted; when euery one shall haue as they haue done. For the parts, first, there is a description of the paynes due to euill persons, in foure words; whereof two (indignati­on and wrath) do containe the cause of their punishment; Gods hot displeasure kindled by sinne: the other two tri­bulation and anguish, note the extreame affliction of the vngodly, begun here, continued and perfected in hel; else­where signified by death, destruction, gnawing worme, gnashing of teeth, darknesse, chaines, [...], &c. Secondly, the reward of the godly is parted into three members; glo­ry, honour, peace, which is the most quiet and peaceable possession of all good things in heauen.

What doe ye note in the diuision of people, into Iewes and Graecians?

Scripture vsually diuideth nations into Iewes and Gentiles, or Iewes and Greekes; because the Hebrews held all people beside themselues to be Greekes, and these ac­counting all beside themselues to be barbarous; hence the Greekes are subdiuided into Greekes and Barbarians. See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named be­cause of their prerogatiue to bee Gods people: also they excelled others in the knowledge of God; and therefore were more seuerely to bee punished for their disobeying the trueth. Hence it is, that as they were first for the order and preheminence of estate; so they are first placed here in the order of punishment, for abusing so great dignity and vnderstanding. Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles, because hee intendeth directly and more specially to reprehend them, vnto whome ther­fore easily by little and little hee slideth, turning his speech by name to them alone hereafter at the verse 17. When he [Page 133] sayth, Behold thou art called a Iew &c. And in that he wold not spare his own kindred but named them first, he shewes himselfe vnpartiall.

DIAL. VII.

HOw is this Text and the verses following ioyned with the former, and what is the sum and scope of them?

He confirmeth by this sentence, that which before hee saide of the equall conditiou of the Iew and Gentile, whome he had matched in punishment; whereas they see­med to be vnequall, for the Iew had the law of Moses (as a great light) to guide them, so had not the Gentiles, but the small and dimme light of nature: therefore it seemeth a respect of person to condemne them to equall paynes, which were not equall in the meanes to keepe them from sinning. The Apostle answereth, that howsoeuer the cause might be vnequall, yet God in distributing paine, was not moued with respect of person: hee did not looke vnto the countrey or kindred of the Iew, or of the Gentiles, when hee inflicted punishment vppon them: but notwithstan­ding the difference of countrey, God did alike punish the Gentiles which had no written lawe, and the Iewe which had a lawe written by Moses; because whosoeuer doeth transgresse, whither it be without a law or with a law, they are worthy of death. Hauing then hitherto from the 3. verse answered the generall pretext of all men, nowe hee bendeth himselfe to take away the more speciall excuses and shifts (as bucklers against Gods iudgements:) first of the Gentiles, vntill verse 17, and then of the Iewes to the end of the Chapter.

How are the persons of euill men described & set forth?

By these two properties: First they are contentious, [Page 134] such as wilfully defend errours and strife without cause. Se­condly, they obey not the truth, but obey vnrighteousnes, which is all one with that which is written in Chap. 1. ver. 18. and Chap. 2, 4.

In what causes doe contentions appeare and breake foorth?

In causes ciuill and religious, in matters of the world, and of God.

What be the originall and first grounds of contention?

Pride, busie medling, couetousnes, ambition.

What reasons to disswade from contention?

First, it is a fruite of the flesh, Gala. 5. 20. Secondly, it is against the will of God. Thirdly, it is against nature, reason, and religion. Fourthly, it bringeth foorth fearefull euents.

What may be noted in the other part of this descrip­tion?

That there be two Lords, truth and vnrighteousnes; now of necessity wee must obey one of these two Lords, because there bee no other Lordes, but Christ or Sathan, trueth or vnrighteousnesse.

Which of these Lords is it best to be seruant vnto?

Vnto Christ and his truth, because this seruice brin­geth liberty, wealth, pleasure, safety, dignity and honour. Prou. 3. 14. 15. 16. 17. 18.

How may we know whether wee serue trueth or lust?

First, we are seruants vnto that which we are obedi­ent vnto. Secondly, our seruice is knowne by our loue and care; what wee like best and take most care and paines to please, that is our lord.

But are Gods children wholy freed from vnrighteous­nesse?

No surely, but they are not seruants to it; it still abi­deth in them, but it reigneth not ouer them: it hath force and might to drawe them aside from the trueth of reason and of faith, but without dominion ouer them.

Which lord do the wicked serue?

Vnrighteousnesse and lust, by which seruice they gaine shame, bitter griefe, horrour of conscience, daunger of this life, and far more in the life to come.

What remaineth for them in the life to come?

Tribluation, anguish, wrath and indignation.

What did we learne out of these words?

That euill men after they are dead must suffer for sinne. Secondly, that the paines which they must suffer are extream. Thirdly, that their paines shal be both very great and sundry or of diuers sorts, as the change of the wordes doeth imply. Lastly, this should serue to keepe men from sinning against God: also to stirre vp men after they haue sinned, vnto serious repentance.

How many things consider we in this Text?

Three things: First, what is meant by persons and respecting of persons. Secondly, in what things it may appeare that God doth not respect persons. Thirdly, how farre forth we are to respect persons without sinning.

What is meant by persons?

The outward qualities, as riches, pouerty, birth, country, friends: some of these qualities are of our own election as to be a Captaine, a Souldior, a Magistrate, a Minister. Some put vpon vs by God, as Country, birth, riches, and pouerty. The meaning then of these wordes is this, that God is not moued with any of these qualities to loue or to hate, to refuse or to receiue any to fauour, no nor yet with any guifts either naturall, as wit, memory, vnderstan­ding, or gotten by labour, as Learning, Arts, experience.

But was is not a respecting of persons when all men being alike in Adam, he chose some to saluation, and refused others?

It was not for these reasons: First, persons in this phrase of Scripture, doth not signifie men and woemen. Secondly, Gods decree was before eyther there were men or woemen, that is; before they had any being. Third­ly, there must needs be a reiecting of some, where some be elected. Fourthly, that which moued him to make this [Page 136] difference, was not any condition or qualities in the par­ties, but his good pleasure. Fifthly, the elect are not sa­ued but by the merits of Christ: the others are not con­demned but by the desert of their sinnes: adde hereunto that God is not tyed vnto any law, and therefore cannot wrong any or offend against equity.

In what things may it appeare that God respecteth no persons?

In these two things: First, in bestowing his spiritu­all guifts and graces, which he giueth to poore and meane ones as well as to great and rich ones, as his effectuall cal­ling, faith, repentance. Secondly, in inflicting his iudge­ments for sinne, which he punisheth in great and rich ones, as well as in poore and meane ones.

What vse are we to make heereof?

That we ought to be like vnto God heerein, not to respect persons but to iudge according to the cause.

In how many things are not we to respect persons?

In foure things: First, the Minister in deliuering Doctrine, Math. 22, Thou teachest truely and respectest no mans person. Secondly, the Magistrate in administring iustice, Deut. 16, 19. Thirdly, all Christians in their cen­sure and iudgement of actions good and euill. Fourthly, in hauing the precious faith without respect of persons, Iames, 2, 1.

But there is some case wherein it is good to respect persons?

True, as in giuing reuerence to euery man according to his estate and guifts; examples heereof we haue in A­braham towards the Hittites, in Ioseph towards Pharao, in Salomon towards his mother: the reason whereof, is the authority and guists of our betters, to whom ciuill reue­rence is due.

DIALOGVE VIII.

VVHat is the purpose of the blessed Apostle in this present Text, and how proceedeth hee?

The same as before, to proue the iudge­ment of God in punishing sinners to be iust, and himselfe to be no accepter of persons, because howsoeuer the Iewes and Gentiles be vne quall in knowledge, yet he will indiffe­rently punish both, both being sinners. And heere Paul draweth neere to the particular obiections of Iewes and Gentiles, preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice: which the Iewes thought it should not take hold on them, bee­cause God had graced and adorned them with the benefit and priuiledge of the Law, by hauing whereof they loo­ked not to be condemned but iustified: the Gentiles see­ing they wanted the Law, deemed it hard to bee condem­ned; whereunto he saith in this verse, that it shall no whit helpe the Iewes that they had the Law, northe Gentiles that they lacked it; for notwithstanding this difference both were worthy to perish, seeing both had in them sinne the proper cause of damnation. This is the drift and sum of this verse, and thus Paul proceedeth.

But why saith be of the Gentiles that they are without a Law, as hauing no Law?

This is spoken in comparison: the Gentiles had not the Law so plainely deliuered in writing as the Iewes had, yet were they not without a Law, which he proueth afterward by two manner of wayes, in the verses 14, 15. the one externall doing some good things, the other in­ternall, the testimony of Conscience.

How can they be said to sinne, seeing sinne it the trans­gression of the Law which they were without?

They did sinne by breaking such a Law as was giuen them, though they wanted Moyses Law. Also they were finners against the Law of Creation, which when Adam [Page 138] did breake, he wrapt himselfe and all his posterity (euen Infants) in damnation.

What meaneth he when hee saith they shal perish?

That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin", because they shall bee iudged by that Lawe of Nature, against which they sinned.

What instructions are to be receiued from hence?

Two: First, that God giueth not the knoledge of his will to all alike. For the Iewes had more knowledge, and the Gentiles had lesse. Secondly, that ignorance of Gods word will excuse no man; it will not absolue the Gentiles from condemnation, because they knewe not Moyses Law.

What Reasons to disswade Christians from Igno­rance?

It is a sinne, being contrary to the Law. Second­ly, it is the cause of many sinnes; men do both erre and sinne, for that they know not the Scriptures. Thirdly, it is a part of Satans kingdome, yea the strength thereof. Fourthly, it maketh men like Beasts, like diuels.

What meanes to obtaine knowledge?

Prayer, Meditation, Reading, Hearing, Confe­rence.

What is the meaning of that he saith [As many as sin in the Law?]

That is, such as had, and did know the Lawe of Moyses, and yet sinned against it, should receiue sen­tence of death from it.

What things may we learne from hence?

Three verie profitable Lessons: First, the law of Moyses is not able to keepe from sinning, and to iustifie such as haueit; for the Law was giuen to other purpo­ses.Rom. 3, 20. First, to giue knowledge of sinne. Secondly, to re­uealeRom. 4, 15. the wrath of God against sinners. Thirdly, to be a Schoolemaister vnto Christ, Gal. 3, 24.

What was the second instruction?

That many which know the Law of God, after their knowledge do still liue in sinne, which is a verie fearfull thing.

What Reasons haue we to liue according to our know­ledge?

Verie many and great. First, so it is commandedIohn 13, 17. in sundry places. Secondly, the end of our knowledge,Iames 1, 22. is practise. Thirdly, knowledge without practise, it isIohn 14, 23. not only vaine, but verie hurtfull. Fourthly, if wee pra­ctiseRom. 2, 4, 5. that we know, we are like to Christ and the Saints. Fiftly, we are vnlike to the Reprobates and wicked mē. Sixtly, all Gods benefits and corrections call vpon chri­stians to be obedient to our knowledge. Lastly, it is a token of the childe of God, to be a keeper of the word, 1 Iohn 2, 4, 5.

What is the third Lesson?

That the Law should iudge them that are brea­kers of it: this should admonish vs, that wee doe with great reuerence and care obserue and keepe it, because they that do sinne against the Law, it will bee a seuere Iudge against them.

DIALOGVE IX.

WHat is the drift of this Text?

To answere more distinctly the obiection which the Gentils or Iewes might make for themselues. The Iew he might obiect, that seeing he had the law of Moses, there was wrong done to him, to match him with the Gentiles, in the case of sinne and damnation. Vnto [Page 140] which the Apostle answered; that they being breakers of the Law, could haue no benefit of saluation from the Lawe, which saueth none but the perfect keepers of it. There is a perfect keeping of the Law, either by Christ his obedience, imputed to the beleeuer: of this Paul speaketh not yet, till the third and fourth Chapters: or else, suppose any man by his owne strength could fulfill the Law, then should he thereby be iustified; of this, the Apostle heere in this place, is to be vnderstood. More­ouer, there is a double Iustification; one, in opinion, when men think and presume they be iust, as the Lawy­er did that questioned with Christ, Luke 10. & the Pha­risies, Luke 16, 15. Ye are they which iustifie your selues. The other, is in truth before God, which the Apostle mea­neth heere, and saith; that if any in their deedes could answere the perfection of the Law, thereby hee should be absolued and pronounced iust, euen in Gods sight, which is the true meaning of the word (Iustified) both heere and elswhere, as appeareth by the opposition be­tween Perishing & Iustifying; as also between condem­ning and Iustifying, Rom. 8, 33. and especially, by that place, in Acts Chapt. 13, 39. From all things from vvhich ye could not be Iustified &c. where the word can haue no other sense, but [Absolued.] Note further, there is a le­gall Iustification, and an Euangelicall. The latter, is by Christ thorough Faith: the former, by keeping the law perfectly. For the end of the Law is not knowledge, but practise to make the creature wholy conformable to the Creator, therefore it must iustifie the performer. Of this Iustification Legall, Paul now entreateth.

What vvas the lesson taught from hence?

That the Law absolueth a man, giueth righte­ousnesse and eternall life to them, which by their owne strength, do perfectly keepe the Law, and not to them which only know and professe it.

What belongs to the perfect keeping of the Law?

Three things: First, that all bee fulfilled, without [Page 241] failing in one iot. Secondly, that it be kept all our life long, euen to, and euen in the last gaspe. Thirdly, that it be kept in perfect manner, with perfect loue of God and our neighbour.

Doth the Law reward with life eternall, those which thus keepe it?

It doth so, by reason of the couenant which God hath made, Do this & liue, Leuit. 18, 5.

Can any person thus perfectly do the Law?

None saue Adam in his innocency, & the man Christ, all other men (without exception) break it. The reason whereof, is, because all men being borne in sin, cannot but in euery thing transgresse the Law, till they be sanctified; and after they be sanctified, they can keep the Law, but not perfectly, because their new birth is imperfect in this life, sinne still striuing against grace; whereof it followes, that none can challenge at all life eternall, by the Law or the workes thereof, as they bee done by vs.

What is the Obiection of the Gentiles?

They might alledge, that they had wrong done them to be condemned, seeing they wanted the Law of Moyses. Vnto which obiection the Apostle doth answer, that though they lacked Moyses law, yet they were not altogither without a Law; First, because that they did such things as Moyses Law required to be done. Second­ly, because their thoughts excusing them in their well­doing, and accusing them in euill doing, did witnesse they had a Law, euen the Law of Nature, though not the Law of Moyses?

What is it to do such thinges as bee contained in the Law?

First, that in matter of Religion, to think there is a God, and that he ought to be worshipped Second­ly, in matters of manners to doe good things, as to re­leeue the poore, to helpe the helplesse, to speake truth, &c. Thirdly, in matters of policy, to punish vices for­bidden, [Page 242] and to do good things commaunded, by good lawes to restraine from euil, and to constraine to good.

Did the Gentiles all this?

They did so, as it is manifestly knowne by their Books and Stories, which witnesseth of many, that they both taught and practised honesty.

What letteth that they pleased not God?

Because they did not this out of faith. Second­ly, that they did not referre their doings to Gods glo­ry, but to the pleasing of themselues. Thirdly, they lac­ked a pure heart, which is the fountaine of al well-do­ing.

What is meant thereby, That they are a Law to them­selues?

That they see in themselues by the light of rea­son, what they should do, and what they should not do. Their inward conscience, is instead of a Law commaun­ding vertue, forbidding vice, telling them that God must be honoured, Parents obeyed, their neighbor not hindered.

DIAL. X.

WHat is the drift of this Scripture?

To prooue by the internall testimonie of their Conscience, that the Gentiles were not without a Law, as he had before confirmed it by an externall way of their doing some good things.

What things are to be noted heere touching the Con­science?

Two things: First, the Office of the conscience. Secondly, the effects or actions of the same.

What is the office of the Conscience?

To beare witnesse, therefore it is called [Consci­ence] because it knoweth with another: it dooth beare witnesse first of our estate, wherein our persons stand with God, that is; whether we are in the fauour of God or no, as Rom. 8, 16. The spirit doth witnesse vnto our spi­rits, that we are the sonnes of God, Also by the example of Paul, Ro, 8, 15. & 2 Cor. 5, 5. and of Cain, Gen. 4.

But Dauid thought himselfe cast out of Gods fauour, when he was not, Psal. 77, 7. So did Iob.

It is true, in time & pang of some grieuous temp­tation, or if the conscience be feared; also when it is a­sleepe or benummed, it doth faile in giuing testimonie of our persons. Secondly, it doth beare witnesse of our life and actions.

What is the testimony that the Conscience giueth of mens actions?

Before they are done, it witnesseth & admonisheth vs; or when we shal do them how good or euil they be. After they are done, it tels vs what we haue done, that is; when we are about to do or say any thing, the con­science telleth whether it is good or euill, whether wee please or displease God in it. Example we haue heereof in Dauid, who when hee was shut vp in the Caue with Saul, Dauids Conscience told him afore-hand, that hee should do ill to do violence to Saul, Sam. 23, 6. Also Io­sephs Conscience told him before hand, that hee should do ill to consent to his Mistris, Gen. 39, 9. Also Rebec­cahs Conscience did witnesse, that it was a good worke to preserue her two sonnes, Gen. 27, 42.

Doth not the Conscience erre sometime in giuing testi­mony touching actions?

Yes it dooth, because it is defiled with ignorance and superstition. Therefore in this case the erring con­science ought to be reformed by the word, but til it be reformed, it must be followed and obeyed, as appeareth by Rom. 14, 21. 1 Cor. 8, 10.

What vvitnesse dooth the Conscience heare after the [Page 144] action done?

It certifieth vs and witnesseth to vs what is done, and what is not done; the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought, word, or deed, as may appeare by the example of Iosephs brethren, also of Iudas, and of euery mans experience.

What be the effects and workes of the Conscience?

To excuse vs when we haue done well, whereup­pon ariseth ioy: and to accuse vs when we haue done ill, whereupon ariseth griefe and feare; it accuseth vs in all things done against Conscience, because it striketh vs with terror and sorrow, but in honest actions which a­gree with nature it doth excuse vs.

What may be the meaning of that he saith, our thoughts accusing or excusing one another?

It is not so to be vnderstood, as though the thoughts themselues were at ciuill warre, striuing together one a­gainst another, about one and the same fact or deed: some thoughts accusing it, and on the contrary some other thoughts excusing it; nor yet it is to be applied vnto di­uers persons, as that some thoughts should accuse vnbelee­uers and wicked men which are to be punished; and other thoughts should excuse beleeuers and godly men who are to be saued: but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words, as they shall fall out to be well or ill spo­ken or done, so our thoughts doe eyther acquit them or condemne them. And this testimony which the Consci­ence of men beareth by accusing or excusing, according as the things committed are good or euill, it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes, not onely that there might bee a constant difference betweene men and beasts, but also for to be an aid and helpe vnto men, the better to search out our Creator, to conserue humane society, to leaue the vnrighteous without all apologie and excuse in the [Page 145] day of the Lords iudgement; and namely, to take away all pretence from Pagans and such as bee without the Church, to whom their very Conscience shall be suffici­ent to beare witnesse against them vnto their condem­nation, though they neuer had either Law or Gospell.

What are we to learne from all this?

That it behooueth vs to hearken to the direction of the Conscience. Secondly, to labour to haue our Conscience well rectified. Thirdly, to be much occu­pied in purging and cleansing the Conscience, that it may do his Office well and kindly; this must be by often and narrow search, and vnfeigned confession and forsa­king of knowne sinnes.

DIAL. XI.

VVHat is the drift of this Text?

To cite all men, both Iewes and Gen­tiles before Gods tribunall seate, as guilty of his iudge­ment: it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked.

What be the parts of this Text?

Foure; First, that there is a day appointed for he iudging of all flesh. Secondly, the Iudge, who is both Soueraigne (God) and Deputy (Christ Iesus.) Third­ly, the things that shall be iudged, (the secrets of men.) Lastly, that this Doctrine is a part and principle of the Gospell, and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and E­pistles.

What may we learne concerning the day of iudgment?

Two things: First, that it is so certaine that it wil come, that nothing is or can be more certaine; the rea­sons [Page 146] heereof are theese: first, Gods decree which hath appointed it by an vnchangeable will. Secondly, the truth of Scripture, reuealing it in most plaine and innu­merable places. Thirdly, the euidence of reason de­monstrating it, as aboue, and the feare of our Conscience for secret sinnes conuincing vs of it.

What vse heereof?

Foure-fold: First, the summoning of the wicked to repentance, Acts. 17, 30. Secondly, the confirming such in their duties as haue repented, 2. Cor. 5, 11. Third­ly, it teacheth patience, because there will at length vn­doubtedly be an end when the good shall bee rewarded. Lastly, Charity towards our brethren, Rom. 14, 13.

What was the next thing?

That this day is vncertaine to vs when it will come, as appeareth by the testimony of the Scripture, as Math. 24, where the vncertainty of this day is set forth by these and such like similitudes, as of a Theese in the night, of trauaile falling vpon a woman, of a housholder comming from a marriage. God would haue this day vn­knowne to vs, to warne all to be watchfull, that is; to liue so carefully euery day as wee would doe vpon our iudgement day, because euery day may be that day for ought we know.

What hindereth the comming of that day?

Onely the accomplishment of the elect, which may be done in a short space.

Shall not the Iewes be called first?

So it verily seemeth, Rom. 11, 24, 25, 26, 27. &c. but they are part of the elect, whose calling may speedily be performed and wrought.

Who is the Soueraigne Iudge?

God, by whose authority the iudgement is to be held: first because he alone seeth the secrets of men. Se­condly, he alone can open the booke of the Conscience. Thirdly, he alone can raise the dead. Lastly, hee alone can execute the sentence; all which should worke great [Page 147] feare of offending him, and continual care of wel-doing, 2. Cor. 5, 7.

But the Scripture saith of Christ, that he shall iudge the world as he is man, Acts 17, 31. how then shall the Saints iudge? 1. Cor, 6, 2.

Christ shall pronounce the sentence, Mat. 25. but the Saints shall iudge as assistants to Christ, and ap­prouers of his sentence. The consideration whereof should breed terror to the wicked, that he whom they haue despised shall iudge them: and matter of comfort to the beleeuers, that their head and Sauiour shal be their Iudge.

What shall be iudged?

Secrets of men, by which is meant all inward thoughts conceiued in the heart, all hidden affections sea­ted there, and all outward deedes closely carried from the knowledge of the world, and done in dark or remote pla­ces.

What should this teach?

To haue a great eie euen to our thoughts and affec­tions, that they bee such as shall agree with Gods will. Secondly, to doe nothing but that wee would haue all the world to know; for God who seeth all, and shall iudge all, is greater then the world, and will open all to the worlde.

Why is the iudgement a part of the Gospell?

First, because it stirreth to repentance which be­longeth to the gospell. Secondly, it teacheth charity and patience, two parts of the gospell. Thirdly, it bringeth per­fect deliuerance and redemption from all sin and misery; which is the matter of the gospell: or else the meaning may bee, that Christ shall giue sentence according to the doctrine of the gospell already published. Iohn 3. 16. 17. 36.

DIAL. XII.

VVHat is the drift of this Text?

To conuince the Iewes as guilty of sinne and damnation, as before hee had done by the Gen­tiles; and so to driue them both to seeke their iustice, not in their owne workes, but in Christ Jesus alone.

What order doth the Apostle keepe in this part of his treatise?

Hee doth these three things. First, hee rehearseth seuen priuiledges or benefits of God towardes the Iewes, to the chiefe whereof, euen to their Doctors he directeth his speech. Secondly, hee reprooueth their vnthankfulnes in the abuse of these benefits. Thirdly, he answereth their obiection about circumcision, and sheweth which is true circumcision, and which bee true Iewes, which bee other­wise.

What was the first benefit which they might pretend for their immunity, why they should bee exempt from the seuere iudgement of God?

That they were called Iewes, which was an hono­rable title and noble, as now it is to bee called Christians; but they were not such as they were and would be called; which sheweth vs, that trueth may be seuered from titles: and that glorious names through the wickednesse of such as beare them, may become most odious and infamous.

What was the second benefit?

That they had the law and the seruice of God pre­scribed them by it; this benefit appeareth to bee great, by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was, that they rested and contented themselues in the reading, knowledge and profession of the lawe, also put­ting their trust therein, and proceeded not to practise and obedience, to walke in the statutes which they vnderstood and professed.

What was the third benefit?

That the true God was their God, and made a coue­nant to take them to be his people, this was a maruailous great benefit, the profession and dignity of the couenant, as appeareth by Deut. 4. 29. and Psal. 144, 15. And Paul sayeth it was their glory: but this was their abuse of this benefit, that they gloried in God without due desire and care to aduance his glory, by godlines of liuing.

Tell vs what the fourth benefit is?

It is the knowledge of Gods will; this appeareth to bee a precious benefit by these reasons. First, because knowledge is a part of Gods image and of Christes king­dome. Coloss. 3. 10. Secondly, it is to the mind, as the eie to the body, Psa. 119. 105 or the Sun to the world. Thirdly, it is of great price, more Math. 7. 22. worth than all merchandize, Prou 3., 14. Fourthly, it ma­keth one man to excell another: but heerein they abused their knowledge, both for that knowing the will of GOD they did it not: and also because being seuered from loue of God and their neighbour, it made them swell.

What is the fift benefit?

Triall of thinges which differ: these wordes, they haue another reading; as thus, Thou allowest of things which are excellent. If wee take the first reading, then it hath this sence; that the Iewes had such a degree of know­ledge of Gods will, at least in their own perswasion, as they could discerne betweene good and euill, betweene trueth and errours. Phil. 1. 7. 8. But if wee take the second rea­ding, then the sence will be this; that they by their know­ledge, not onely could tell what was good and what was not, but of sundry duties they knew which was most excel­lent. This is a benefit of great moment, because in com­parison of two duties, when they come in ballance togi­ther, it is a very good thing to know which is to be prefer­red; for one may commit a great sin in the doing of good duties, if for a lesse he neglect a greater, or hinder one du­ty by another; as to be collecting for the poore, when they should attend the word; or to be busie in reading and pri­uate prayer, when they should bee giuen to publike deuo­tion.

Come nowe vnto the sixth priuiledge spoken of in this Text, and tell what instruction is that hee speaketh off? what is meant by instructing?

That which is by Catechising, or such as is fit for children, to enter them into religion, to make them vnder­stand the principles thereof.

What is the manner of Catechising instruction?

By questions and answere, as Math. 16. 13. 14. and Acts 8. 30. 31.

What difference is there betweene Catechising and Preaching?

The one is short, the other is a more large treatise; the one belongs to weake ones and beginners, the other to all, both strong and weake: the one is as the laying of a foundation, the other is as a building vp to perfection: the one is redeliuered, the other not.

How ancient is this exercise?

Very ancient, practised before the lawe by Adam Gen. 4. also 18. and Abraham; vnder the law by Dauid; and in the time of the Gospell by Christ and Paul, as Heb. 6. 1. 2.Math. 16.

How may it appeare that there is a necessity of this duty?

By the commaundement, Deut. 6. 7. also [...]. 6, 4. Secondly, because this kinde of instruction is compared to milke, Heb. 5. 13. and to the laying of a foundation, Heb. 6. 1. and to the teaching of principles. Thirdly, also by the resisting which Sathan maketh to this worke. Lastly, be­cause it is an ordinance of GOD for good to his elect, therefore it is necessary, being a part of the holy ministry.

What is the vtility and profit of Catechising?

Manifold, first it prepareth vnto ripenesse in know­ledge. Secondly, it enableth to descern truth from errour. Thirdly, it fitteth for the receiuing of the communion. Fourthly, it causeth Christians to heare sermons more pro­fitably: as by taking in milke, children are at length made able to beare strong meat.

DIAL. XIII.

WHat was the drift of these words?

To shew the pride and vanity of the7. Priuiledge: The chayre of Moses, and an heap of titles. Iew, euen of their chiefe Doctours, despi­sing all other people, as babes and idiots, in comparison of themselues, yet they had no sparkle of sound knowledge in them, but were as bladders full of winde.

What especiall things were learned out of this Text?

That ignorant and vnlearned persons, are likened to the blinde, and to such as be in darknesse: for whether by (blinde) we vnderstand Gentiles or vulgar Iewes, the vnskilfull be meant here.

Whereof did this put vs in minde?

Of sundry and very profitable lessons: first, that ig­norant persons see not their way to heauen, as blinde men see not their earthly way. Secondly, as blinde persons are soon misse-led from the way, so are ignorant persons soon seduced. Thirdly, as we pitty the blinde, so we are to pit­ty the ignorant. Fourthly, as wee are ready to leade the blinde in their way, so we must doe towards the ignorant. Fiftly, as they in darknesse and blindnesle are in danger of taking bodily harme, so are the ignorant in danger of spi­rituall hurt, by falling into sinne and errours. Sixtly, as the blind haue no comfort of the Sunne, so neither the igno­rant haue any comfort of the word whiles they remayne such.

What other things were learned out of this text?

That teachers are called guides and lights, and should bee able to enlighten others; though these meant here by our Apostle, were nothing lesse then such in truth, whatsoeuer boasts they made, delighting to be called ma­sters, [Page 152] Rabbi, Teachers, Scribes.

Whereof did this admonish vs?

Of diuers good instructions, as first that there is a necessity of teachers, as of guides in our iourney to heauē. Secondly, that teachers ought to haue more skill in Gods matters then the hearers; as a guide ought more perfectly to know the way, then the party guided. Thirdly, that hea­rers ought to loue and recompence their teachers, as tra­uailers doe their guides. Fourthly, that great is the losse of skilfull guides and lights, it is as the falling of the light and starres from heauen. Lastly, that great is their vn­thankfulnes, which do abuse their teachers, as if one shold abuse his good guide.

What other things were noted out of this text?

The nature of pride, in this that it is said, thouper­swadest thy selfe, noting to vs that they were such in opini­on, rather than trueth; being puffed vp with the vaine per­swasion of great knowledge.

What is that that pride works in men?

It causeth them to be puffed vp through the know­ledge of Gods word, & to perswade themselues, to be what indeed they are not. From whence proceedeth these two things, first a contempt of others which haue lesse know­ledge. Secondly, an enuying of such as are praysed aboue them, for greater knowledge.

What remedy for this disease?

First, to consider that our knowledge is the guift of God. Secondly, to thinke that the more knowledge wee haue, the more we are indebted to GOD, and haue the greater account to make. Thirdly, that others excell vs as farre both in knowledge and other guifts, as we can excell our inferiours in knowledge. Fourthly, that our know­ledge is ioyned with great ignorance, and with many o­ther wants and deformities. Fistly, that the abuse of our knowledge by pride, is oftentimes grieuously punished of God, with heresie and prophane life. Sixtly, that when our knowledge is through loue applyed to profite others, it is [Page 153] much encreased through Gods blessing.

What is meant by the forme of knowledge?

An appearance and shew of knowledge, with an opinion, that they could infuse that knowledge into others.

DIAL. XIIII.

VVHat is the drift and matter of this Text?

To shew how the Iewes abused and reproached the name of God by their euill life, & were very hypocrites, their maners not being sutable to their teaching and profession, not dooing what they taught others.

What be the parts of this Text?

Two: First, a reprehension: Secondly, a confir­mation of it by Scripture.

What is the sum of the reprehension?

That the Iewes by their sinnes (which they did contrary to their knowledge) did dishonour God, and therefore were far off from true righteousnesse: this re­prehension is set downe by Interrogation or Question, the better to affect them with shame, and pierce their dull and hard hearts, which would hardly bee mooued with soft and gentle words: as if hee should say, Doest thou not blush to neglect thy selfe, when thou directest others?

What is the matter of this Reprehension?

It is either generall or particular; generally, hee reproueth them for doing such faults as themselues bla­med [Page 154] in others: also, for leauing vndone such duties, as they did commend to others.

What is it to teach others, & not to teach our selues?

To teach others, is to giue others good instru­ction what to do, and what to leaue vndone; and not to teach our selues, is not to follow the same instruction in our selues, nor to be examples of our owne instructions and lessons.

How many sorts of men are reproued by this?

Three sorts: First, such as are meerely ignorant, who know so little, that they can neither teach them­selues nor others. Secondly, such as for their knowledge can and do teach themselues; but for lacke of vtterance they cannot instruct others. This is a fault in some Pa­stors. Thirdly, such as haue skill to teach others, and do it in a good measure, but themselues for lacke of appli­cation, haue no profit to amendment of their owne life: this is the fault both of euil Pastors and euill professors, and is the thing which is blamed in this text.

Is it not of these the Scripture saith, that seeing they see not?

It is so indeed meant of such as haue knowledge to see what is good, but lacke grace to make vse of it to themselues. These men are great Hypocrites, & bee vn­der fearfull iudgements, Math. 13, 14. Actes 28, 27. they pull downe with one hand, what they built vp with the other.

What is it that hee doth particularly reproous in the Iewes?

The breach of the eight commandement, which forbiddeth theft or stealing, which euen their Priestes were guilty of, Hos. 4, 8. Math. 23, 13.

What do ye call Theft?

Theft (in a proper speech, or according to the common vse of the word) is a secret conueying from o­ther men their goodes, without their knowledge or leaue. Of this theft there are two kindes, either it is of [Page 155] persons (that is called man-stealing,) or of things.

What are the things that may be stolne?

They are either holy, prophane, or common: to steale holy things it is Sacriledge, when things appoin­ted to an holy vse, are turned to a priuate vse. Also, the stealing of common or prophane things, is either by ta­king away the goods of priuate men, or else by robbing the common treasure.

Hath not theft yet a more large signification & what is it?

It hath so, for theft importeth all wrong anie way done to others, in that which by right is due vnto them, yea, all desire of other mens substance is theft; & when theft is thus taken, many other sinnes will come vnder it; as first, all withholding from others things found or committed vnto our trust, is theft. Secondly, when things borrowed are neuer paide againe, or bee worse at the returning, then when they are borrowed. Thirdly, thinges solde by false weights or measures. Fourthly, the vttering bad wares instead of good. Fiftly, the ouer-prizing of our Wares. Sixtly, the buying too cheape of such as are driuen to sell. Lastly, all fraud and deceite in bargaining. Moreouer, to keepe backe Ser­uants wages, and to faile of doing towards others that dutie which by our place we are bound to do, as in Mi­nisters, Magistrates, Maisters, Seruants, &c.

What do ye call Adultery?

It is the vncleannesse betweene married per­sons when they forsake their owne bed. This vnclean­nesse is onely named in the Law, because it is the most common and most odious vncleannesse. For the Holy ghost, Pro. 6, 30, 31. doth detest it more thē theft, as the greater sinne, and maketh an Adulterer worse then a theefe. Such were the sonnes of Ely, 1 Sam. 2, 22. & those two false Prophets, whom the King of Babel burnt, and many Popish Monkes, Friers, and Priests, which cry out in the Pulpit against vncleannes, yet greedily cōmit it.

What do ye cal Idols?

Images either of false, or of the true God, euen all religious Images forbidden in the Law.

How may it appeare that it is vnlawfull to haue the Image of the true God?

First, the Law forbids it expresly, Deu. 4, 16. Se­condly, the Israelites made an Image of Iehouah, and were punished, Exod. 32, 4, 27. Thirdly, it is a dishonor to God, being immortal and inuisible to represent him by a visible and mortall thing; as they diminish the ma­iesty, so they depraue the worship of God.

What els was contained vnder Idols?

Any thing whatsoeuer we loue and honour as God. Thus money is an Idoll to the couetous, pleasure to the Epicures, honour to the ambitious, Philip. 3, 19. Col. 3, 5.

What call ye Sacriledge?

It is a sin committed about holy things, or things appointed vnto an holy vse, as one would say a sacred theft, because things giuen to superstitious vses, ought by the Magistrate to be abolished after the example of Iosiah?

What do ye call holy Vses?

Such as any way belong vnto the Seruice of the true God, as Churches, Tithes, Communion Table and Cup, Pulpit cloath, Lands, Bookes, and such like: the Priests which by couetousnesse spoiled the Oblations, were culpable of Sacriledge.

When is Sacriledge committed about these holye things?

Either when publicke persons for priuate lucre, do conuert these thinges to their owne vses: or when priuate persons without publicke authority do violate them, by applying them to their vse. This sacriligeous sinne is worse then theft, for Sacriledge is (as it were) a robbing of God, and a spoyling of him, as Malachy in his first chapter speaketh.

By what other way may we perceiue the heynousnesse of this sinne?

By considering the iudgements of God vpon such as were guilty of it. Examples we haue in Achan, who stole holy things, and was stoned, Iosh. 7, 1. Ely his sonnes for Sacriledge, both killed in one day, 1 Sam. 3, 13. Ananias and Saphirah for this sinne, were both sud­denly stroken dead.

What other things were taught heere?

That it is a marke of an Hypocrite to abstaine from some grosse sinnes, and yet to liue in other sinnes as foule. Secondly, to do the same thinges which com­monly he reproueth in others. Thirdly, note that Paul ioyneth Idolatry and Sacriledge, not as opposites, but as things neere of kinne. For, euery Idolater is a sacri­legious person, for hee doth enormously prophane the holinesse of God, and wickedly pollute his sacred wor­ship, and rob him of his due honour.

DIAL. XV.

WHat is the Sum of this Text?

To shew, that the Iewes are not righte­ous by their workes, seeing their workes were such as did dishonour God. Secondly, the co nfirmation heere­of by authority of Scripture [As it is Written.]

What is it to glory in the Law?

To take pride and pleasure in the knowledge & profession of the Law. This is a vaine and foolish glory­ing. When knowledge and professio n is seuered from the practise of the law, it is ridiculous to glorie in such [Page 158] knowledge of the law is not onely vaine and to no vse, but tendeth to more grieuous condemnation, for hee that knoweth his Maisters will, and doth it not, shall be beaten with many stripes.

What is it to breake or transgresse the Law?

It is a speech borrowed from earthly thinges, the Law being compared to a bound or Land mark, because it should keepe our heart, and all our thoughts and af­fections in due compasse.

How many things are heere signified by transgressing the Law?

Foure things: First, to do euil things forbidden in the Law. Secondly, to leaue vndone good things com­manded in the Law. Thirdly, in the manner of dooing things commanded to faile, and in the end by not do­ing them from perfect loue vnto Gods glory. Fourthly to purpose to continue in the breach and transgression of the Law.

How doth the breaking of the Law dishonour God?

Not in respect of God himselfe, whose honour cannot be encreased nor lessened; but in respect of menBy euil liuing & by giuing occasion, they blasphemed God. who take occasion from the euill life of Gods people, to speake euill of Gods word and holy Religion, as if it were a teacher of iniquity, 2 Sam. 12, 14. 1 Tim. 6, 1, 2. Titus 1. 11. 1 Pet. 2, 10. for as euill Children discredite their Father, so it is a discredit to God, that they which are called his children, should do euill and liue vnrigh­teously. Also in euery transgression, there is a contempt of diuine Maiesty, directly or indirectly, which is a dis­honour to God.

What should this worke in vs?

A wonderfull care to auoyde all open disobedience to Gods lawe, because it doeth not onely offend and dis­please God, but exceedingly turne to Gods dishonour: for Gods honour is a greater matter then our owne salua­tion; better it were that all men were destroyed then God should bee dishonoured. Againe, men were created vnto [Page 159] the honour of God, not to his dishonour. This considera­tion hath kept many of the seruants of God from sinning; for this cause Dauid would not hurt Saul when hee might, because he would not dishonour God by doing euill: Io­seph was kept from incontinency by this reason; Sidrac, Misech and Abednego were kept from Idolatry: Gods chil­dren do remember the end of their creation, and consider that God will punish such as discredit him.

What was the other part of this text?

A confirmation fetched from testimony of Scrip­ture, as out of Esay 52, 5. and Ezek. 36, 30. Wherein he mee­teth with a secret obiection, We meane not to dishonour God, whose law we teach and proclaime: yes, saith Paul, he is dishonoured by your deedes, amongst the nations, as scriptures fore-told.

What is the meaning of these texts?

They bee a prophesie to fore-tell, that in the dayes of the Messiah, the wickednes of the Iewes should be such, as should bee a great scandall to the Gentiles, and moue them to reproach the name of God, measuring him by the manners of his people: the Apostle therfore doth cite these prophesies, to strengthen his reprehension, and to stop the mouth of the Iewes, which else would haue stoode vppon their own innocencie, and deluded his owne affirmation; whereas nowe there is no place left for complayning, or starting backe.

What is meant here by the name of God?

Either God himselfe, or else his doctrine and reli­gion; because by these, God and his will are made known to vs, as men are known by their names.

What signifieth blasphemy?

Reproaching, euill speaking, rayling, contumely, when ought is taken from God which is his due, or any vndue thing is attributed vnto him.

What were the lessons taught from hence?

First, that wicked men take occasion from the falts of Gods people, to speake euill of God himselfe, and of [Page 160] his holy worship. Secondly, that it is a grieuous thing to prostitute the name of God to be dishonoured by his ene­mies, and that wee are bound to haue more care of Gods glory, then our owne happinesse. Lastly, that therefore it behoueth all Gods people to haue a great care of their cō ­uersation, that it be not onely vpright in the sight of God, but also honest and vnblameable euen before men.

DIAL. XVI.

HOw doeth this text hang vppon the former, what coherence hath it, with the preceden̄t verses?

Vnto the forenamed pretext of the Iewes, who by the dignity of of Moses law and the couenant thought to be priuiledged, and that they should not together with the Gentiles be condemned: he now addeth a new excuse from the prerogatiue of Circumcision, which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people: and this Paul denyeth not, but granteth the ex­cellency and efficacy of this sacred signe, especially on Gods part who gaue it as a seale of his free promise; but on the peoples behalfe which did not ioyne obedience with circumcision, it was of no more profit to them then if their fore-skin had neuer beene cut off. Vpon this occasion Paul doth put a difference betweene that cir­cumcision which is auaileable and heathfull, and that which is not wholesome, also betweene a true Iew and [Page 161] one which is counterfeite, in shew and name onely; and this is the sum of the verses which follow to the ende of this second Chapter.

What is the drift of this Text?

To reproue the great folly of the Iewes, who being breakers of the law, yet held themselues righte­ous and acceptable to God, because they were circum­cised: vnto whom the Apostle replieth, that there was no power in circumcision to make wicked men accepted of God, and therefore a Iew being a transgressor of the law, was no better then a Gentile that lacked circumci­sion, if he were a doer of the law of Nature. Note that he speakes of the Circumcision as it was in the time of the law, not as it is now, abrogate by the Gospel, Gal. 5, 2

What was Circumcision?

It was a Sacrament of the old Testament, which God gaue vnto Abraham for him and his seede. The outward signe of this Sacrament, was the cutting off the fore-skin of the flesh vpon the eight day. The thing sig­nified heereby, was the grace of the Conenant, standing in reconciliation with God, and newnesse of life. It con­sisted of a reciprocall promise, GOD promised pardon and grace, the people promised faith and obedience, Gen. 17, 1, 2.

Vpon what things or in what respect was this Sacra­ment profitable to such as did keepe the law by performing mo­rall obedience vnto God?

In these respectes: First, it did serue to distin­guish Gods people from al other people. Secondly, it did serue as a Seale to assure them of the forgiuenesse of their sinnes and of Gods fauour Thirdly it did ad­monish them of their duty, that they must abandon all sinfull and wicked desires and affections, and remaine holy to God. Lastly, it was an instrument of the Holy Ghost, to the mortification of sinne.

What was further taught from this, that hee saith Circumcision was profitable?

Namely to grant and yeeld vnto any, with whom we haue to doe in causes of Religion, what is in reason and truth to be yeelded.

What was learned from this, that he saith Circumci­sion profiteth him that is a doer of the Law?

That the fruite and profit of sacraments dependeth vpon the faith and godlinesse of the receiuers, and not vp­pon the action done and the word spoken; for sacraments they doe not make a wicked man righteous, but he that is already righteous, they confirme him in his righteousnes, and encrease graces giuen: but as for wicked men, neither sacraments, nor any other externall thing can profit them, whilest they liue wickedly without faith and repentance.

Then sacraments haue not grace inclosed in them, as the vertue of healing is enclosed in the medicine, nor do not re­generate, iustifie and saue men by the very worke done?

No verily, but all their vertue is from God, who at his good pleasure, maketh them profitable to his children which feare him, and receiue them duely, walking before God, and being vpright.

But sithence none are so vpright but that still they be transgressors, and therefore no keepers of the Law (which im­plieth an exact performance of the whole Law) therefore the Sacraments cannot bring profit vnto any? And then in vaine were they ordained?

This Text which saith (Circumcision is nothing to such as keepe not the Law) speaketh of impenitent transgressors, such Hypocrites as doe sinne and continue in their sinnes without any godly griefe for their falles, or confidence in the grace of Christ for remission of their faults; to these indeed Sacraments bring no benefit at all. Howbeit such as do transgresse the law by infirmity against their owne purpose and resolution, being heart­sorry vpon their disobedience once espied, groning with vnfeigned sighes for the offence of God thereby, and endeuouring to arise by repentance; such haue fruit by the holy Sacraments, because they stand to the con­dition [Page 163] vpon which the force and benefit of the Sacra­ments do depend. For they keepe the Law, tho not in their owne person, yet in Christ in whom they beleeue, and for whose sake their daily slips and faults of frailty are not imputed, Christ being made to the fathfull the end of the Law for righteousnesse, Rom. 10, 4, 5. of which righteousnesse, as Circumcision to Abraham and the godly Fathers before Christ, so Baptisme & the Lordes Supper since Christ his comming, be seales assuring vn­to the godly Beleeuers, their iustification with God by faith in Christ. Whereas to the vnfaithfull & wicked li­uers, they are vtterly voyde and of no force, except it be to seale vp their iust condemnation, and to be a wit­nesse against them.

How do you proue that godlinesse is required in them that shall profitably receiue the Sacraments, and that to vn­godly men, they are vaine and of no vse?

By 1 Corinthians 11, 24. the end of their examination, is to finde faith and repentance which wicked persons do want; Also by the example of Iu­das, and of Simon Magus, and by infinite testimonies of holy Scripture, namely by this Text, which vnto the promise of grace on Gods behalfe, mentioneth on the peoples part, the conditiō of obedience, without which God is not bound to stand to his promise.

What is the profit that a godly man taketh by the Sa­craments if he come repentantly, and doe beleeue the promises of the Sacrament?

Manyfold and verie great: First, it stirreth vp and strengthneth faith in the forgiuenesse of our sinnes by Christ, and so knitteth vs more straightly vnto God the Father by him. Secondly, it kindleth our loue vnto God. Thirdly, it kindleth our loue one towardes ano­ther. Fourthly, by it God mortifieth and killeth our corrupt lusts. Fiftly, it encreaseth hope of heauenly glo­ry in the faithfull. Lastly, it prouoketh thankefulnesse & praise to God for all his free mercies by Christ Iesus.

DIALOGVE XVII.

WHat is the drift of this Text?

To teach who is the true Iew, and what is true Circumcision; and who is the false Iew, and coun­terfeit Circumcision.

What is false Circumcision, and who is a false Iew? Also what is true Circumcision, & who is a true Iew.

The false Circumcision is that which is outward onely in the flesh and in the Letter, whose praife is of men. True Circumcision is that which is inward: also in the heart and in the spirit, whose praise is of God.

What do ye call outward Circumcision, and a Iew out­ward?

That is outward Circumcision, when the fore­skin of the flesh is pared away without any mortificati­on of sinne; and he is an outward Iew which is one by profession onely, and before men, without any inward renewing of his minde by the spirite of God, working Faith and conuersion of the heart vnto God, which was the thing promised on the part of the Circumcised.

Let vs heare now more fully the difference betweene one that is a true Israelits, and one that is a counterfeit: by consequence of a true Christian and an Hypocrite.

The differences are many which I wil rehearse in order. First of all, the true Israelite loues God for him­selfe. The counterfeit loues God for his benefites; the one loues the word, because it is his word, & the foode of his soule; the other, because of knowledge, which [Page 165] delighteth him, which is a natural thing. The one lo­ueth Gods Children, because they belong to God; the other, loues them for some carnall respect, as for profit, credite, kindred. The true Israelite seeketh the praise of God, the false, praise and reputation of the worlde: the one desires chiefly to haue himselfe and his dooings approued of God, the other chiefly desireth this, that he and his workes might be seene of men. The true Chri­stian looketh as much to the manner of doing, as to the worke done, so doth not the Hypocrite, he looks to the act onely, being carelesse of affection. The one doth ra­ther desire to be, then to seeme to be; the Hypocrite is quite contrary. The one cleaueth to the Lord with pur­pose of heart: the other is wauering and vnstable. The one is led to good, or to shun euill, with regard of fa­uour or feare; the other, that hee may please God. The one complaineth of his infirmity, rather then hee will praise his good deedes; the other, delighteth to heare of his owne good doings. The one saith little, & doth much; the other doeth little, and talketh much. The one doeth cloake bad actions with good pretences, so will not the other.

What further obseruations and instructions from this Text?

First, vpon this text is grounded the distinction of the inward and outward Sacrament. Also of the visi­ble and inuisible Church. Secondly, that as euerie Sa­cramentSome do re­ceiue the Sa­crament and the thing: som the Sacramēt and not the thing, & some the thing, and not the Sa­crament. hath a Signe and a thing signified: so these two are euer ioyned in the right vse of the Sacrament: the one taken outwardly by the sense; the other, inwardly receiued by the spirit. Lastly, that grace is not tied vn­to the Sacrament, which some haue without grace; and the benefites promised, the thing of the Sacrament, is separate from the signe, vnto all beleeuers.

DIALOGVE I.

IN few wordes lay downe the sum and order of this third Chapter.

The Apostle stil goeth on, to proue the Iewes to be guilty thorough sinne, of Gods wrath; that whatsoeuer preroga­tiues they had on Gods part to grace them, yet because of their vnbeliefe and other transgressions, they were no more iust before God then the sinfull Gentiles, as he confirmeth by sundry authorities diuine, out of the Pro­phets and Psalmes; whereuppon hee inferreth, that by the workes of the Law, none be iustified in the sight of God; and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle, that all elect sinners, bee they Iewes or Gentiles, are iustified without the workes of the Law, by the faith of Christ. Touching the generall parts of this Chapter, they bee these three. First, is a confutation of diuers cauils and calumnious Obiections, which the Iewes might mooue on their owne behalfe, out of such thinges as Paul had written, vntill verse 9. The second, from the 9. Verse, vnto the 21. wherein he both propoundeth & proueth the quality both of Iew and Gentiles, in the case of sin [Page 167] and damnation. In the third and last part, he inferreth, and by vnanswerable reasons demonstrateth this affir­matiue proposition [All men bee iustified by faith,] from verse 21. till the end of the Chapter.

What is the drift of this present Text?

To bring the Iewes the better to the sight of their owne sins and wretchednesse, by answering such things as they obiected for their owne defence. For, it might trouble them (which the Apostle wisely foresaw) to heare Paul so extenuate Circumcision, and other pri­uiledges.

What is the first Obiection, and how doth the Apostle answere it?

The Obiection is this: If notwithstanding Cir­cumcision yet the Iew and Gentile be alike sinners, and miserable; wherein then is the preferment of the Iew? in what doth he excell the Gentile? For, it were absurd and iniurious vnto God himselfe, to equall the Gentile vnto the Iew. To which the Apostle so answeareth, as leauing them equall for guilt of sinne, yet he giueth to the Iew his prerogatiue.

What be the parts of this Text?

Two; First, a question in the first verse. Second­ly, an answer in the second verse.

What learned we out of the Question?

Three things: First, how hard a thing it is to bring men to yeelde to their owne conuiction and con­demnation. Secondly, that men naturally do affect ex­cellencie, to bee thought better then others. Thirdlie, that such Ceremonies as men are accustomed to, they cannot abide to haue them reproued. And adde this as a fourth, That Preachers must wisely preuent and re­moue what may be scrupulous to the weake, or occasi­on of slander vnto the malicious persons.

What did we learne of the answere?

The Wisedome of the Apostle, who in repor­ting the preferment of the Iewes, doth not onely stand [Page 168] vpon the vertues of the Iewes, but-onely reckons such things as were meete, and belonged to God, being his benefits, least they should be proud. For he doth point at many things, in that hee saith, [Much euery way] yet mentioned onely the Oracles of God, as the chiefest of his sauours, which is signified by the word [First,] no­ting not an order, but the dignitie of this priuiledge, as generall, containing the rest; and most excellent, sur­passing the rest.

Whence did he setch this word [Oracles?]

From the Gentiles, who vse to cal the answers which were giuen by Apollo at Delphos, by the name of Oracle.

What did this teach?

That wee should not put Religion in wordes, when wee may vse them without any wrong vnto the truth.

What is meant heere by the Oracles of God?

All the Scriptures of the Old Testament, both Moysaicall and Propheticall, but especially, the free promises of grace and saluation by Christ. These Ora­cles were committed to the Iewes, not as another mans thing laide to pledge, but as their owne treasure to be enioyed for their vse, to instruct and comfort them, if they could haue vsed it well. Howbeit thorough their owne fault, they serued not to this end, and so they lost the right of this prerogatiue, so as it nothing profited them.

What instructions were giuen from hence?

Three, that to haue the word of God amongst vs, is the greatest priuiledge and sauour that God giueth to any people, because hereby Gods counsell for our saluation is reuealed; and men are called to the kingdome of heauen, and to other fauours concerning the life to come: there­fore we ought to esteeme and loue the worde aboue all o­ther things, because God will not let the contempt of such a precious treasure goe without reuenge. Secondly, wee [Page 169] learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde, which should woorke in vs great care of thankfulnesse to God, with study and an earnest desire of pleasing him. Thirdly, wee learne that the office of the Church toward the word, is to be a keeper of it, for it is of trust committed to vs as a iewell to be kept: the duty of the Church herein doeth consist in foure particulars. First, to interprete and giue the true sence of the worde. Secondly, to seuer it from all false and bastard Scriptures. Thirdly, to propound foundly the doctrine of the worde to the Children of the Church. Fourthly, to preserue the doctrine vncorrupt, and to punish such as depraue it: and herein the Iewes acquit­ted themselues wel, for they safely kept the scriptures from falsity and corruption euen to this day; and in the dayes of our Sauiour, when many other faults both in manners and doctrine were laid to their charge; yet they were not char­ged with deprauing the word.

DIAL. II.

VVHat then is the summe of this Text?

An answere to a newe obiection of the Iewes, which was this, that the Oracles of God were in vaine committed to the Iewes, and that God did delude his people with empty promises; seeing many of them did not beleeue Gods worde and promises: vnto which the A­postle answereth, that the vnbleefe of men cannot change the trueth of God, seeing it is Gods propertie to bee true, whereas all men are liars naturally; which constancie of God in his trueth, hee proueth by testimony of the Psalme 51. 4.

Expound the words contayned in the obiection, to make a way thereby vnto some lessons, doctrines and duties?

These words (for what though) imply this to depend and follow of the former, as thus: in the Oracles which GOD gaue his people, there passed a mutuall couenant, God on his part promising grace and life, the Iewes on their part promising faith and obedience, though they pro­ued perfidious and disobedient: why should this derogate from the trueth of God? Whereas hee sayeth (some,) this word distinguisheth the holy and beleeuing Fathers, from the multitude of vnbeleeuers: so then albeit the greatest part were perfidious, and gaue no credite to these Oracles which God had left with them, of credite and trust, to bee both preseruers and dispensers of them: yet also there was still in that people such as were elect and faithfull, in re­spect of whome the promises were not frustrate and voyd. By (vnbeliefe) is meant here not only their not beleeuing the things promised by God in his word, but withall their rebellion in falling from God and his true worship, vnto I­dols and vanities: and by (faith) vnderstand the fidelity of God, or his constancy in keeping his word and promises, as the Heathen Oratour hath described faith to bee a con­stancy and truth, in obseruing sayings and couenants: and herewith agreeth the notation of the word (fides) quia fit quod dictum est. For this faith to bee of none effect, is as­much as to bee voide and vnsulfilled; as who should say, shall God be held vnconstant and spoyled of his truth, for the infidelity and perfidiousnesse of men? This introgati­on hath the force of a negation, it is as if he saide: No, it is not so, because whiles many were vnbeleeuers, yet not a few there were to whome God fulfilled his faith and truth, euen to so many as brought with them the condition of o­bedience.

What learned we out of the obiection?

Sundry things, first, all that haue Gods Oracles, and heare and reade them, doe not beleeue them; because it is not in themselues, who are all alike vnable to beleeue, but in Gods purpose, who hath ordained some to faith; and not othersome.

What is the vse of this?

That such as doe beleeue, should heerein acknow­ledge the free mercies of God. Secondly, that such as yet doe not beleeue, should earnestly begge it by prayer, and waite for it with patience, in the constant vse of the meanes, with all simplicity and diligence.

What other instruction from hence?

That the word of God as it standeth of letters and sillables, hath no strength to be get faith in mens harts, be­cause many heare the sound of the word and yet neuer be­leeue, nay are thereby more hardened in [...], as the Iewes in Esayes time. Esa. 6. 9.

Whence had the word this power to beget faith?

From the ordinance of God appoynting it to such an vse. Secondly, from the spirit of Christ working toge­ther with it; the like is to bee thought of the Sacraments, for the elements or the action about them, hath not any force in them to encrease faith, but all this dependeth vp­pon the will of GOD, who at his good pleasure giueth grace when he will, and to whome he will.

What vse was made of this paynt?

That none ought to rest in the woorke of hearing or receiuing the mysteries; but must pray that the spirit of Christ may ioyn with his word and mysterle, to make them effectuall for good to vs. Secondly, that euery one that meaneth to profit by the worde and mysteries, shoulde fitte and prepare themselues, as they are commaunded in the word.

What other things [...] arne we from the obiection in the third verse?

This, though al beleeue not, yet all which be with­in the visible Church, stand bound to beleeue the word, because there is a mutuall couenant betweene God and e­uery member of his Church: for God on his part promi­seth his sonne and eternall life with him, this is the faith of God: and we for our parts promise and vow, that wee will beleeue his word, and this is the faith of men. The faith of [Page 172] God is passiuely, that whereby God is beleeued: so here, or actiuely, that whereby we beleeue God.

Where vnto should this serue?

As a weapon to fight against our naturall distrust and vnbeleefe, considering that we haue vowed against this.

What are we taught from this second part, which is the answere?

Diuers Lessons: First this speech [God forbid,] it being a word of detestation, to shew how hee doth ab­horre the thing obiected, shold not be vsed in vain and childish matters (as most commonly it is) but in graue and serious businesse, and when the heart is affected. Secondly, the vnbeleefe of men cannot frustrate & make voyde Gods promises, because howsoeuer some remain vnbeleeuers, yet others which do beleeue, they feele the effects of Gods promises?

What followes of this?

Two things, first that the blindnes and contumacy of some hearers, must not discourage the ministers in their function. Secondly, that the people shoulde not refraine from holy things for the wickeds sake; because there will alwayes be such, as to whome Gods word and ordinances will bee offered in vaine: yet they shall not goe without a blessing to the humble and contrite sinners.

DIAL. III.

WHat is the drift and purpose of this Text?

It doth set foorth and extoll the con­stancy of God in keeping his worde. Secondly, he doth confirme that which he had said, con­cerning [Page 173] the truth of God by the authority of Scripture, which he fetched from Psalme 51, 4, 5.

How is the truth and constancy of God set forth?

By the contrary, that is; by the vanity and false­hood of men who are lyars. Secondly, by the authority of Scripture, out of the Psalm 51, (As it is written.)

In what sense is God said to be true?

First, because he is most faithfull in his word. Se­condly, being the Author of all truth in his Creatures. Thirdly, infinitely hating all lyes and falshood in others.

Yea, but the good Angels are also endued with truth, and so are righteous men.

It is so, but God is true essentially, immutably, most perfectly, and infinitely: which truth he doth make appeare first in his promises of mercies: Secondly, in his threatnings of iudgements. Gods promises be true in a three-fold respect. First, of God who cannot lie. Second­ly, of themselues, being al infallible truths. Thirdly, of the beleeuers, who obtaine them.

Yet he hath promised sundry mercies which he did ne­uer performe, and threatned many iudgements which neuer came to passe.

Some of Gods promises are of things absolutely necessary to Saluation, these are most firme, as forgiue­nesse of sinnes, the Holy Ghost, &c. Some of his promi­ses are belonging to the well-fare of this life; as health, liberty, prosperity, these are made with exception of the Crosse, and vnder condition of obedience. As for his threatnings which haue not taken place, as to Eezekiah, and Ionas against Nineue, they are made with exception of repentance, either expressed or vnderstood, which being performed the euill was thereby remoued; as God purposed and meant, so declared and manifested by the euent.

What duties are heere taught vs?

Sundry things: First, we must endeuour to bee like vnto God in this property of his truth, being true as he [Page 174] is true. Truth is a part of his Image, which wee must beare and expresse in our liues. Secondly, the truth of God is a good ground of our hope, that his promises shall be accomplished vnto vs, whatsoeuer tentations happen, yet we may still trust. Thirdly, when we heare Gods promises and his threatnings, wee must assure our selues that they will come to passe in their time, because hee is true who pronounceth them, who cannot deceiue nor be deceiued. Fourthly, it reproueth two sorts of per­sons, the one sort which say they doe beleeue the promises, and yet feare not at all his threatnings; the other which doubt of his promises, yet beleeue his threatnings, it being the same true God who is Author of both.

In what sence is it said that all men are lyars?

That naturally as they are men, and vnregenerate by the spirit, they are lyars, not onely for the most part, but one and all. Secondly, men that are regenerate, are stil sub­iect to lying, and doe sometimes fall into that sinne, as did Abraham, and Rebacca with her son Iacob.

In what doeth it appeare, that all men naturally are lyars?

First, in their inconstancy and often change of their purposes. Secondly, in speaking otherwise then they thinke. Thirdly, in doing towards men otherwise then they speake and promise. Fourthly, in breaking vowes and Couenants made to God. Lastly, in broaching of lyes in Doctrine, and in an aptnesse to receiue them, being prone to errors by corruption, as the water to run downe­ward.

What vse was made of this point?

That no lye may be spoken vpon any pretence though it doe no harme, yea though it doe good, because it is con­trary to Gods nature, and no euill is to be done that good may come of it. Secondly, that all men must mistrust themselues and keepe watch ouer themselues, being ready to slip into this vanity of lying. Thirdly, that we be wil­ling to see and confesse this our infirmity, and that prayer be made to God to change vs and deliuer vs from deceite­full [Page 175] hearts and lying tongues, saying, Lord correct our ly­ing hearts, and direct vs in truth. Fourthly, that all men ought to be humbled for their failing in this fault, and craue pardon of God through Christ: for as none can say he is free from lies, so God is ready to pardon repentant persons.

What is the Sum of this Scripture, which the Apo­stle fetcheth out of the 51. Psalme?

That God wil be knowne to be iust both in his words and doings, whatsoeuer men do deeme and iudge of him.

What Sayings doth hee meane, whether his words of wrath and rebuke, or his words of promise & mercy?

Though God be most true, both in seuere threat­nings and sweete promises; yet there hee meaneth the word of promise; and this made the Prophet to breake out into the commendation of Gods truth, euen the consideration of his owne falshood, and perfidious dea­ling with God in his grosse sinnes, being compared with the mercy and faithfulnesse of God, in pardoning such a treacherous wretch, according to his promise. This also made the Prophet Dauid to confesse so frankely his crimes against himselfe, euen to this verie end, that hee might the better manifest the exceeding constancie of God, who instead of destroying him for his foule fault, did pardon and forgiue his sinne for his promise sake. And note that to be iustified here, can signifie no other, then to be accounted iust, or absolued from iniustice, & not to infuse the habite of Iustice.

How did the Apostle Paul fit this to his purpose?

Very well; for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth, in forgiuing their iniquities (as in this example of Dauid,) then it is certaine which the Apostle faith; That mans vnbeleefe doth not make the truth of God to be voide: which remaineth true, notwithstanding men bee Ly­ers.

What is meant heere by iudgement?

The chastisement of God for sinne, as in 1 Cor. 11, 32. 1 Pet. 4, 17.

Now ye haue expounded the words, tel what be the parts of this sentence?

Two: First, that God is iust or true in his pro­mises. Secondly, that he is iust in his corrections: true, because he truly inflicteth threatned euils, though he be patient: iust, because he inflicteth due paine.

What learned we out of this former part?

That the sinnes which the elect fall into, though they deserue destruction, yet they serue to set forth and declare how mercifull and true God is in his couenant. For as in the dayes of Christ, many fell into sundry strange diseases, not onely or chiefly for their punish­ment, but that he might haue occasion to shew forth his power; so in all times some fall into grosse sinnes, to the end, God may haue occasion to shew and vtter vnto his greater glory and praise, his constant loue and truth to­wards his. Euen as a kinde and wise father, also a good and godly Prince, make their clemencies the more fa­mous, by pardoning some grieuous faults of their Sub­iects or Children. Example heereof, wee haue in Paul, whose blasphemy ministred vnto God occasion to ex­presse his vnspeakable long suffering and kindnesse, 1. Tim. 1, 12. God would leaue Dauid and Paul, and many others to fall, not to kill them, but to make his grace more illustrious.

What were we taught from hence for our vse?

Sundry things. First, this let vs see the wonderful wisedome of God, who makes vs to know that hee can draw good out of euill. Secondly, it must serue to keepe such from despaire of pardon, as haue offended most greeuously. Thirdly it should make men warie how they easily offend such a gracious God.

In the other part of this sentence the wordt of Paul disagree from the words of Dauid, who speakes thus, that thou maist be pure when thou iudgest: reconcile them.

They disagree in shew, but not in sense; be­cause if God bee pure in all his corrections of men for sinne, it must needs follow that he will ouercome, and haue the vpper hand, whensoeuer mē presume to iudge or censure him and his doings.

What is our Lesson from hence?

That the chastisement of sinners is most iust, whatsoeuer men thinke or speake. The reason whereof is, because God (being Iudge) can do no wrong. Se­condly, because he correcteth not without a iust cause. Thirdly, his corrections are euer lesse then mens faults. Fourthly, he correcteth not so often as men sinne; nay, not one stripe for a thousand faults.

What vse of this?

It teacheth silence and patience vnder the crosse, whether our selues or others be corrected; because we cannot be discontent with our afflictions, but that we must controll the Iustice of God.

DIAL. IIII.

VVHat is the drift of these words?

To answere a newe obiection of the Iewes, arising from the former Doctrine.

What be the parts of this Text?

Two: First, an obiection. Secondly, a resolution or answere.

In what Words is the Obiection contained, and vvhat be the parts of it?

It is contained in these words: If our vnrighte­ousnesse do commend the righteousnesse of God, what [Page 178] shal we say then? is God vnrighteous which punisheth? This obiection hath two parts, to wit; an antecedent, and a consequent. The antecedent was this; If our vn­righteousnesse doth commend Gods righteousnes; (this was Pauls Doctrine before) vpon which antecedent was gathered this consequent (by some cauillers) that there­fore God is vniust if he punish vs (this was their owne.)

Now put the whole Obiection togither.

It is thus: If mans vnrighteousnes do commend and aduance Gods righteousnesse, then God if hee pu­nish our sinnes, shall shew himselfe vniust to punish vs, for that thereby his glory is encreased: but it appeareth in the former example of Dauid, that Gods righteous­nesse is made more commendable by mans sinne, in that for his promise sake, hee would pardon and saue him whom he might iustly haue destroyed: therefore God is vniust if hee punish. This is the whole Obiecti­on.

Now that ye haue laide forth the Obiection, tell vs the meaning of the words: and first, what is meant by vnrigh­teousnesse.

That which before in the third verse hee called vnbeleefe, and in the 7. verse a Lye.

Wherefore is vnbeleefe called vnrighteousnesse?

For two causes: First, because vnbeleefe doth rob God of the glory of his truth, power, and mercie; as if hee meant not to keepe promise, or could not, or would not, which is a very vnrighteous part towardes God. Secondly, because vnbeleefe is the spring & roote of all vnrighteousnesse and sinnes which bee in the world; as Faith is the roote of all duties and vertues.

What was learned from hence?

That as we loath iniustice, and would not deale vnrighteously, so we should abhorre vnbeleefe, and re­sist presently and mightily all motions of it, because euery doubting thought, is a wrong and Iniustice vnto God.

What is meant by righteousnesse?

That which before is called the faith of God, and afterwards the truth and verity of God.

Why is his fidelity or truth called righteousnesse?

Because it is a iust thing with God to keep his word, 1 Iohn 1, 7. a principall part of righteousnesse to fulfill his promise.

What is meant heere by commending?

It is put heere not onely for practise, but for confirming or establishing, as afterward in the fift chap­ter, God commendeth his loue, that is; confirmeth his loue.

How is this true, that mans vnbeleefe doth confirme Gods truth, and make it more glorious?

This is not in the Nature of vnbeleefe, which in it selfe properly doth obscure Gods glory, rather then confirme it: but Accidentally, as the vprightnesse of aSins not [...] but per acci­dens, are cau­ses of Gods glory. Iudge appeareth in condemning a Malefactor, yet no thankes to the Malefactor: euen so, whiles God doeth forgiue perfidious sinners, it hapneth by his own good­nesse and fauour, that thus his truth is more renowned and established, it is no thankes to sin, whose nature is to di [...] God; from whence, malicious men did collect this bad consequence, that seeing his goodnesse and truth was set forth by mans sin, therefore God could not iustly punish sinne.

Wherein was this Consequence and Collection faul­ty?

Heerein, because that vnbeleefe and sinne being of it selfe filthy and worthy of blame, did dishonour God, and thereby deserued punishment: and whereas God was glorified by sinne, that came of his owne free mercie, not at all through sinne.

What was taught from hence?

First, that the truth is often wrested to a wrong end by corrupt minded men, who of true premisses gather false conclusions: which being done to Pauls Doctrine, [Page 180] no maruaile if the like bee offered to other Ministers. Se­condly, it is the nature of wicked men, to promise to them­selues freedome of punishment for their sinne: they would be glad after sinne to go scot-free, because they would sin more boldely. Thirdly it is a signe of a great degree in wickednesse, when men had rather haue God charged for vniust, then themselues to be found culpable.

But why is punishment called wrath?

Because it proceedeth from God, being wrathfull and angry with sin.

What was taught from hence?

That all punishments bee so many tokens of Gods wrath. Secondly, that sinne is to be auoyded as a fearefull thing, seeing it doth prouoke God to wrath, whose wrath is more heauy then any mountaine.

What was considered in Paules answere?

Three things, the first is an apologie in these words, I speake as a man.

What was the meaning of these words?

Thus much, that the former obiection did not come from himselfe, but was the speech of some carnall man, which did iudge amisse of Gods iustice: in their per­son he speakes, not in his owne.

What was taught from hence?

That whensoeuer wee open our mouthes against the truth of God, then we shew our selues to be but men, and led by the wisedome of a man.

What was the second thing considered?

A deniall of the collection, with a protestation (God forbid) as who should say, far bee it from mee, or any other to teach or to thinke God vniust in punishing.

What was learned by this?

That we must haue euery thing in abhomination which is vttered cōtrary to Gods glory, which ought to be so precious & deare, as we should not endure in our selues the least thought, or in others the least word against it.

What is the third part of the answere?

An argument to proue his deniall, taken from the proper office of GOD; which is, to bee iudge of all the world. This argument is thus framed from hence: If God be vniust in punishing, then he cannot be the iudge of the world; but it is his office to iudge the world; therefore he is not vniust, but they rather wicked which dare so charge him.

Wherein doth God declare himselfe to be iudge?

In two things, first in the gouernment of the world which hee ruleth with great equity. Secondly, in the exe­cution of the last day, when as supreme iudge he shall ren­der to euery man according to his works.

What was gathered from hence for our instruction?

First, whatsoeuer punishment is inflicted vpon sin­ners, either here in this world or in the world to come, it is most iust because the iudge (who is iustice it selfe) doth it.

Whereunto serueth this?

First, this serues to stoppe the mouth of all wicked men; for howsoeuer they may be discontent and murmure, yet God can doe no iniurie to any. Secondly, to teach Gods children contentment and patience in all aduersities which befall them, sithence they proceede from a righte­ous iudge. Thirdly, it admonisheth all men in all places, at all times to liue godlily and honestly, because they are euer in the eie of their iudge; now hee must bee impudent and desperate, which will offend before the iudge. Lastly, it instructeth all iudges and rulers, and whosoeuer haue a­ny kind of power and authority ouer others, to follow this great iudge of the world in doing iustly, whatsoeuer they do to their inferiours by way of correction or reward. For following him as their patterne, they are sure to haue and finde him for their patron and shield in the euill day, when most need is of his fauour and help.

DIAL. V.

WWhat is the drift of this text?

To confute and answere a wicked and lewd slander obiected against his doc­trine; which was, that the trueth of God, through mens lye and vnbeleefe, doeth more abound to his glory; this was his doctrine which wee haue learned before howe to vnderstand it.

What is the slander, and how doeth the Apostle an­swere it?

The slander was, that Paul should affirme that men may doe euill that good may come of it, which flander the Apostle answereth; First denying the slander, and second­ly he threatneth the iudgement of God to the slanderer.

What is it that the Apostle calleth the trueth of God?

His fidelity and constancy in his promises, when hee makes good indeede, that which hee hath spoken with his mouth.

What doth this offer vnto vs?

A ground of our hope, and an example for our imi­tation; for God who is most true cannot deceiue vs, so as wee may haue hope in him; also wee must striue to be like him in truth.

What is here meant by a lye?

Not a word spoken vntruely or with purpose to de­ceiue, but some act or deede wherein a man doth deceiue, or violate his faith and much plight to God: for wee are to know, that a lie may be committed sundry wayes. First in doctrine, as they that taught iustification by workes of the [Page 183] law, Gala. 3. Secondly in ciuill iudgement, as they which pronounced false witnes against Naboth and Christ. Third­ly, in gesture and countenance, as in Ioab, Cayne and Iudas. Fourthly, in words and common speeches, either ieasting­ly, officiously, or hurtfully. Fiftly, in action of life, as when a man hath made promise to God to beleeue and practise his word, and yet otherwise liueth in vnbeleefe and diso­bedience; this is here and elsewhere called a lie, as 1 Iohu 2. 5. 6.

What was our instruction from hence?

That we should labour to liue as wee profesle, least we be accounted liars to God, to his Church, to our selues, and in our owne consciences.

Shew vs now how our lye doeth turne to Gods glory?

As sinne profiteth Gods children, so it turneth to his owne glory; to wit, by accident (as before is said:) for it is not in the nature of sinne, which being a filthy thing, is both against Gods glory and his childrens good, but it is of GODS mercy that it turneth to his praise and their commodity, whiles they become more wary after some sinne, and Gods goodnesse more famous and renowned.

What other thing were we taught out of this verse?

Two thinges: first in that the Apostle propoundeth the slander in the person of an vncertaine man; it teacheth vs that wee must conceale the name of offenders, whenProu. 22. 1. Eccles. 3. 7. there is no cause to vtter them; because the credite of o­ther men must bee deare to vs. Secondly, that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes; nay the very imputation of sin, they would not be so much as sinners.

What learne wee from the beginning of the eight verse? (and as wee are blamed &c.) and from therest of the verses?

First, that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues. Secondly, slaunders cast out against the Doctrine of the Ministers, doeth hurt both the name of the Minister, and the faith of [Page 184] the flocke. Thirdly, that no euill faulte and crime may bee done to procure any good; for a good pretext, or a goodSin is not eli­gible. intent, nay a good euent of an euill action, cannot make that action good that is euer euill, which was euill from the beginning.

Whome doth this reproue?

Three sorts of men, first the Papists who couer their owne blinde deuotion, with the cloak of good in­tents. Secondly, blinde Protestants, which doe euill things vpon pretence of good euents, that bee like to follow and ensue. Thirdly, [...] worldlinges, who blame Gods children, because they will not doe some little euill, to compasse some great good; which is di­rectly against the rule of our Apostle, that the least euill of fault or crime, is not to bee done, to gaine neuer so much good.

What learne we from the last part of this text [Whose damnation is iust?]

Two things: First, they which slander the Do­ctrine of the Ministers, shall not escape the righteous punishment of God. Secondly, such as wilfully do speak euill against the truth, must not be answered with ma­ny words, but turned ouer to the Iustice of God. For, if men once come to this passe, to bee cauillers against the knowne truth, there is little hope of them, their iudge­ment is peruerted, and their heart filled with pride andMath. 7. obstinacy, therefore to be auoided as Dogs or Swine.

DIAL. VI.

WHat is the drift of this Text?

To prooue all men, whether Iew or Gen­tile [Page 185] to bee alike sinners, by the testimony of Scripture. The words haue first an Obiection in the person of the Iewes: Secondly, the answer of Paul, which takes from them occasion of glorying too much in their Aunce­stors.

What learne wee heereby, that Paul putteth himselfe in the same ranke of sinners?

The wisedome that ought to bee in Teachers, by all meanes to mollifie their reprehension of sinners, and namely by taking in themselues, when they may do it with truth. Secondly, that there is amongst men, a communion or incorporation of sinne.

Is not this contrary to the first verse, where he saith, the Iewes were better then the Gentiles? And now he makes them both equall, Iew no better then Gentile?

No, for there he meaneth, that the Iewes were better, in respect of God and his benefits vppon them; heere he maketh them equall in respect of naturall cor­ruption; beeing alike sinners by nature, the Iewes had a preferment of fauour, to be Gods peculiar people, to haue his Law and Prophets: but concerning their man­ner of iustification before God (by faith not by works) it was all one to Iew and Gentiles, all being sinners.

What did he meane by all being vnder sinne?

That all men are vnder the guilt and punish­ment of sinne, which is a matter of such daunger, as it were better to haue the whole weight of the world vp­on vs, then to bee vnder the burden of one sin, because the wrath of God (which is the heauiest thing in all the world) doth hang and lye vpon sinne and sinners for e­uer. Vnder which condition all men without exception (that are but meere men) do lye, Iohn 1, 8.

Whereof doth this admonish vs?

First, of the miserable condition of al mankinde through sinne. Secondly, it stirreth vp our mindes to thinke vpon, and looke after a Sauiour. Thirdly, it doth teach vs to reproue others with compassion, conside­ring [Page 186] our selues be sinners, and in the same case and con­demnation, Gal. 6, 1.

How doth he proue the guilt and condemnation of all men?

By authority of Scripture, Psal. 14, 3.

What learne wee from this?

That al Diuine truth must be proued by Scrip­ture, because the Conscience is not perswaded of anie sauing truth till it heare God speake, who now doeth not speake to vs, but in his word onely: Secondly, hee speaketh to his Church in Scripture onely, and his voice alone is sufficient to perswade all truth. For the word of God is perfect, Psal. 19, 7.

From what Scripture doth he fetch his first Autho­ritie?

From Psal. 14, 3. There is none rigtheous, no not one. In these words all men be comprehended, as it appea­reth by the vniuersall particle [None.] Also by doubling the deniall, [No not one.] That is, none at all, one or other.

But were not Adam and the Man Christ righte­ous?

They were so: but Christ was more then a man, and Adam was righteous before his fall. This sen­tence must be vnderstood of meere men, such as they be since the fall of Adam; as for Dauid, Iob, Zachary, with other righteous men, they are indeede called righte­ous, None righte­ous ex natura. but it was with vnperfect righteousnesse inherent, or imputed to their Faith; or by comparison, as in Ge­nesis 6, 9.

What is meant heere then by righteousnesse?

One that is perfectly conformed to the will of God in all his thoughts, wordes, and workes, without any fault or defect. Of this sort of men, there is not oneSome men be counted righteous ex gratia. to be found in all the stocke of Adam. The reason is, be­cause al men are conceiued in sinne; and after their new birth, they haue sinne still dwelling in them, Rom. 7, [Page 187] verse 14, 15, 16, 17, 18, &c.

But it is only mens actions that are not righteous, the persons of the elect are alwayes righteous.

This Text speaketh of persons (no man:) again if persons bee righteous, then the actions are not, nor cannot be vnrighteous.

What followes of this?

That all haue neede of the righteousnesse of Christ apprehended by faith, that they may stande iust before Gods tribunall seate, seeing all and euerie one be in their owne persons destitute of righteousnes, nay full of vnrighteousnesse.

DIAL. VII.

VVHat is the drift of these Scriptures?

To condemne all mankinde of sinne, and therefore voyde of true righteousnesse, wanting Christ who alone is the iustice of sinners.

Wherein doth the corruption of sinne appeare?

First, in the vnderstanding by ignorance. Se­condly, in the affection, by frowardnesse. Thirdly, in the actions, by doing euill, and leauing good vndone. Or thus: he accuseth the Iewes, first of iniustice: Secondly, of blindnesse: Thirdly, of falling away: Fourthly, of deceite: Fiftly, of cursing: Sixtly, of cruelty: Seuenthly, of discord: Eightly, of prophanenesse.

Why doth hee say, That all men are without vnder­standing?

Because all men naturally doe lacke the true knowledge of God to Saluation, euen as blinde men, [Page 188] who for lack of eies see hot the Sunne, though it shine ne­uer so bright: and note that Paul setteth downe by nega­tion, what the Psalmist spake affirmatiuely, keeping the sence though not the words, by his Apostolike authority.

What was obserued here?

The pollicy of Sathan, doing to all men as the Ra­uens do to the Lambs, whose eies they first pick out, when they will deuoure them. Secondly, the misery of man, be­ing in his most noble part (that is his vnderstanding) wounded and spoyled, so as he perceiueth not the thinges of God, nor can do. 1, Cor. 3, 14.

Why doth he begin with the vnderstanding?

Because on this dependeth the whole life, which cannot bee but euill, when the minde is naught, for igno­rance is the mother both of errour, [Yee erre not knowing the Scriptures:] and of prophanenesse, as it is written, Ephe. 4, 18.

What learne wee from hence?

First, to be humbled for our ignorance. Secondly, to pitty others that remaine still in ignorance, being ready to instruct them, and to pray for opening their eies. Third­ly, to thanke God for sound knowledge if wee haue any. Fourthly, to pray to God for an vnderstanding heart, for wee haue it not by naturall instinct.

Why doeth he say (none seeketh God) seeing there is none but seeks God? for the Heathens and Pagans acknowledge a God, and giue a worship to God.

None seek him aright, and as he ought to be sought, nor can doe while they liue in sinne: for men in seeking God, faile in many thinges; as first, men seeke him not for himselfe. Secondly, they seeke him not alone, but other things with him. Thirdly, they seeke other things before him, as worldings doe. Fourthly, they seek him coldly or carelesly. Fiftly, they seeke him inconstantly example in Iudas and Demas. Sixtly, they seeke him not in his word, as Heretiques doe. Seauenthly, they seeke him not in all his word, as Hypoerites doe. Lastly, they seek him not sea­sonably [Page 189] and timely, as prophane impenitent sinners do, haue no care to depend vpon Gods word, but followe their owne lustes and fashions of this world. Reuelat. 12, 2.

What is this that he saith, All are vnprofitable?

In respect of God, or any goodnesse, men are of no vse no more then froth or rotten thinges, which men cast out for their vnprofitablenesse. In this respect, the holy Ghost in Scripture, doeth compare vnregene­rate men to thornes and thistles: as also, they are com­pared to chaffe and other vile things, wherein yet there is some profit: but men are altogether vnprofitable. Al­so they are compared to clouds without water, trees wi­thered without fruit, Iude 12. cut off from God, as bran­ches from the Vine, Iohn 15, 4, 5. 7.

What are we to note heerein?

The great Ruine brought vpon vs by Adam, that a creature so excellent by Creation, should bee fruitlesse. Secondly, that great grace giuen vnto vs by Christ, in whom the elect be restored; in the one, there is matter of humiliation, and of glorie and ioy in the other.

Why doth hee say, that [they are all out of the way?]

Because they are all departed from the com­maundements of God, which are the wayes wherein wee are to walke towardes Heauen: euen as Sheepe straying from the foulde, and as wayfaring men loo­sing their way, Esay 53, 6. running into the broade way that leadeth and bringeth vs vnto euerlasting de­struction.

What was the vse of this?

To shew that Repentance is needfull for all, see­ing all are as lost Sheep, or as men which haue lost their way.

What is the meaning of these Words, [There is none that doth good no not one?] In the originall it is, None vnto one, and therefore corrupt is that glosse, which made this the sense, None sauing one, to wit, Christ.

That naturally all men are vnkinde and vncour­teous, and voide of humanity: example heereof, wee haue in the Iew to the Samaritan; also, that of the Edo­mites to Israel in Obadiah. Obad. 12, 13, 14, 15.

But the Barbarians shewed kindnesse to Paul, Actes 28.

God so disposed of their hearts for the good of his Seruant.

Are all men alike vnkinde?

All men would shew themselues vnkinde to o­thers more or lesse, if they were not restrained: but if there be any true kindnesse and desire of doing good to others, it is to be ascribed to grace, changing mightily the heart, and of fierce making it courteous and louing, so as if any performe any good, it is of God, and not of themselues; and what is done by light of nature, it was farre off from being a good worke, because it was not done as it ought.

DIAL. VIII.

VVHat meaneth hee by this when hee saith, [Their throate is an open Sepulcher?]

It doth [...] vs, that the speeches of NaturalPsal. 5. 9. vnregenerate men, are vnsauoury, rotten, and hurtfull to others: for, as a Sepulcher dooth send out noysome sa­uours and filthy smelles: so euill men doe viter rotten and filthy words. Secondly, as a sepulcher doth consume and deuoure bodies cast into [...]: so wicked men doe with their [Page 191] cruell wordes destroy others, they are like a gulfe to de­uoute men. Lastly, as a sepulcher hauing deuoured many corpses, is stil ready to consume more, being neuer satiate;Also saith O­rigen, Vsus sce lerum verecun­diam [...]. so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage, seeking whome they may destroy.

What is the vertue contrary to this?

To vse our tongues to honest, louing, and wise talke, which may doe good to others. Ephe, 4. 29. Coloss. 4. 4.

What is the next vice of the tongue?

With their mouthes they speake deceitfull words, that is, when the mouth speaketh that the heart thinketh not, with a purpose to deceiue others; to couer hatred with words of deceit, as Caine and Ioab and Indas did.

What reasons against this kind of speech?

First, it commeth from Sathan: secondly, it swer­ueth from charity: thirdly, it tendeth to destruction: fourth­ly, it is a worke of a wicked man.

What is meant by Aspes?

A kinde of Serpent which spitting forth their poy­son, doeth there with kill euen those which are a farre off: by which the Apostle would signifie that wicked men (such as all men are by nature) doe with their euill wordes hurt,Psa. 113. 3. not onely such as be neare, but euen them which are farreNote further that a veno­mous tongue is thus resem­bled 1. be­cause this Serpent in­fecteth by bi­ting: 2. It is a poyson vncu­rable: 3. they are int: acta­ble, stopping their care, at the charmers voyce. off from them. Example hereof we haue in San ballat and Tobiah being in Persia, yet with their toūgs huit the Iewes which were at Ierusalem. Nehem. 4. 3. Also in Doeg, who hort with his tongue the Lordes Priestes being absent. 1. Sam. 22. 9. In this respect malicious tongues are compa­red to arrowes Psalm. 53. euen because the malice of the tongue woundeth a great way off, as an arrow shot out of a bow, hitteth and hurteth a great distance off.

What learne ye hereby?

That it is a great miserie to haue an euil tongue, it makes men like poysonfull Serpents. Secondly, it is a blessed thing to haue our speech reformed, [...], 3, 3. [Page 192] That heed is to be taken how we deale with euill tounged men.

What is the next fruit of mans corruption as touching his speech?

Bitter and cursed words, which bee of two sortes; First against God, as in Rabsakeh 2. Km. 18. 22. And in thePsal. 10. 7. Israelite which was stoned to death, Leuit. 24. 11. Se­condly,Their mouth is said to be ful, because their mouth is as a large vessel, out of which flowes cruel word. against our selues, as in the Iewes, who wished Christs bloud to be vpon their heads, Math. 27. 25. Third­ly against others, as Shimie, who cursed Dauid, 2. Sam. 16. 5. As they haue gall and bitternesse in their hart, Acts 8. 23. so their mouth runneth ouer.

What reasons against this kind of speaking?

First, it is against the commandement, which sayeth, Curse not. Leuit. 24. 15. Rom. 12. Blesse, and curse not. Se­condly, it is against the end, for which speech was giuen to blesse God and man. Iam. 3. 9. Thirdly it is recompensed with the like, Psalm. 109. 17. He loueth cursing, therefore it is come to him.

What is the next effect of our corruption?

Cruelty, feete swift to shed bloud; that is, to com­passe and commit slaughter, all men are such by nature, ex­ceptEsay 59. 7. 8. grace do either restraine, or correct and cure our ma­licious nature; this testimony is out of Esay, that by the mouth of two witnesses, euery word may be ratified: Feet signifieth affections with readinesse, and shedding signifi­eth cruelty with greedines, powring it out.

What is the fruit of their cruelty?

Destruction and calamity actiuely towards others, whom they destroy, and also towards themselues passiue­ly at the last, as in Cain, Pharaoh, Iewes, Iudus, who were gi­uen to cruelty, & they were rewarded accordingly, bloud did draw on bloud.

What is meant by the way of peace?

A peaceable and quiet trade of life, which these did not follow, but were of a turbulent nature; and whereas hee sayeth they know not the way of peace, hee meaneth [Page 195] that they doe not approue it, nor practise it. Like phrase in Psal. 1. 6. 7 knowing, put for allowing.

What reasons may encourage vs to liue peaceably?

First, the commandement [...] God Rom 12. 18. Se­condly, the sweet and manifold profit of peace, Psal. 133. Thirdly, the sowre fruites of contention. Fourthly, the ex­ample of godly men, as Abraham, Moyses, Ioseph. Lastly, for that God is a God of peace, & heauen a place of peace, and the Gospell a worde of peace, and Christ a mediatour and Prince of peace.

Towards whome is peace to be kept?

Towards our selues and others, with kinsfolks and neighbouis, with friendes and with enemies, faithfull and infidell, Rom. 12. 18.

What is this that hee sayth, the feare of God is not be­forePsal. 36. 1. their eres?

That men doe not thinke themselues to be in Gods presence. Secondly, that they are not drawne from euill by this consideration. Thirdly, that they are not moued to do good vppon desire to please GOD. Fourthly, when they speake vnto God, and doe heare him speake vnto them, they do it not with due reuerence and awe.

Why doth he shut vp all with this sentence?

Because the lacke of this is the fountain from which all other euils doe flowe; where Gods feare which is theQuideum non timent, sine re­tinaculo currūs ad maium [...] a­nus. bridle and curb to sin, is absent, all vices will there bee pre­sent and abound.

What things may stirre vp the heart to feare God?

His infinite iustice and power. Secondly, his marue­lous prouidence and rule ouer all thinges. Thirdly, his in­comprehensible mercies towardes his children. Fourthly, his iudgements vpon the wicked, and sharpe chastisements vppon the godly. Fiftly, examples of such as fearing him, haue been blessed and protected. Sixtly, the great and pre­cious promises made to such as feare GOD, as that they shal be happy, be preserued & blessed in their goods, name, [...], soules and bodie, temporally and eternally: see Psal. 112. & 128.

DIAL. IX.

VVHat is the drift of this Text?Besides the meeting with this Obiecti­on, it may wel be, that area sem is giuen why the Law could not iu­stify the Iews, because it condemned them.

It is an answere to the secret obiection of the Iewes, which were ready to alledge, that the a­forenamed Scriptures did not belong vnto them, but vnto some other. Vnto which the Apostle doth answer, that the Law and Doctrine thereof being giuen proper­ly to the Iewes, whatsoeuer was written in the Law, must needs concerne them, at least principally.

How proued he that the things in the Law, did belong to the Iewes?

By these three Arguments: First, from the refe­rence which the Law hath to them, to wit, the Iewes, to whom it was giuen. Secondly, from the end, that e­uery mouth should be stopped. Thirdly, from the testi­mony of the Conscience, whereas he saith [Wee know:] as who should say, there is none of vs ignorant of this.

What doe we learne from hence?

That besides the light of the word, GOD hath set vp a light in euery mans Conscience, which maketh him see and know what is true and fit to be done, and what is otherwise.

How is the word [Law] taken heere?

Not strictly for the ten Commandements, as Mat. 22, 36. nor yet for the doctrine of saluation, as Ps. 19, 7. but for the whole Scripture of the old Testament, as appeareth by the fore-named sentences, cited out of the Psalmes and Prophets.

What do we learne by this?

That euery sentence of Scripture, hath the force [Page 195] and authority of a Law, to prescribe, enioyne, & com­mand; and therefore with reuerence and submission to be receiued and obeyed?

What is it to be vnder the Law in this place?

To haue the Law appointed for our vse and in­struction; else-where it signifieth to be vnder the con­demnation and rigour of the Law: heere it signifieth to be vnder it, as a Schoole-maister and teacher, to direct and informe vs touching the will of God and our owne estate.

What doth this teach?

That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort: therefore, to neglect or despise it, is more then vnthankfulnesse, euen iniquity.

But to what end doth the Scripture condemne euerie man of sinne?

That euery mouth may bee stopped, and all the world subiect to the Iudgement of God.

What is meant by hauing euery mouth stopped?

It is a borrowed speech taken from such as haueNot the wri­ting or Scrip­ture, but the thing written to wit, that al men are sin­ners, stoppeth al mouthes. something put in their mouth (as a gagge) to hinder their speech; by which the Apostle meaneth, that those Testimonies of Scripture, which beare witnesse of our sinnes, they declare vs voide of all defence, so as wee haue nothing to say for our selues, why we should not perish, but onely the plea of pardon and mercie, Psal. 51, 1, 2, 3.

Whom doth this reproue?

First, the blinde Gospellers which plead for them­selues, their seruice of God, & their own good doings, thinking to merit thereby Gods kingdome. Secondly, the blinde Papists, which plead for themselues the merit of workes, both deuised by themselues, and condem­ned by God. Lastly, all men which rest in themselues for saluation.

What is meant by the world?

The people and inhabitants of the worlde: the place containing, put for the persons contained, by a Metonymie.

What is it to be obnoxious or subiect to the iudgement of God?

To be guilty and worthy of punishment before him; which is the case of all men without exception of any: All are by nature the Children of Gods wrath, Ephes. 2, 3.

Whom doth this reproue?

Such as say the Virgine Mary was free from all sinne. Secondly, this doth teach vs, that all haue neede of a Sauiour, seeing all are thorough sinne guiltie of damnation.

DIALOGVE X.

WHat is the drift of this Text?

Hauing hitherto at large proued all to be sinners, he will proue that Iustification and absolution from sinne, commeth not by the workes of the Lawe, which now he proueth by this reason: the Law sheweth vs our sinne, and conuinceth vs as guilty of sinne, there­fore it doth not absolue and quit vs from sin. The rea­son is taken from the Law of contraries, which cannot at once in one respect be affirmed of one thing.

What doth he meane by the workes of the Law?

Not simply the workes of the Law, as they areNon opera que precip untur, sed quae prestā ­tur. commanded of God, but as they are performed of vs vn­perfectly and with many slips. For the Law simply con­sidered without relation to vs, could iustifie vs.

What doth he meane by Law?

Hee meaneth the Lawe both of nature and of [Page 197] Moyses, and by workes hee meaneth not ceremoniall workes onely, but the morall. That the moral is chiefly meant, may appeare vnto vs by these reasons. First, be­causeWorkes done before Faith, cannot iustify because they please not God, nor wor­kes done af­ter faith, be­cause they be vnperfect. he had cited testimonies, which speake of morall vices. Secondly, this effect (to know sinne) is chiefely by the morall Law. Thirdly, moral workes are greatest cause of glorying. Fourthly, because all kinde of wor­king is set against beleeuing, as contraries and repug­nant the one to the other, in the cause of forgiuenesse of sinnes, and saluation of sinners.

What meaneth he by, No flesh?

No man: but the Apostle saith, rather no flesh, then no man; especially to note what men are without Christ, to wit, a lumpe of flesh and corruption, full of weaknesse & sinfull infirmity, being vnapt of our selues to bring forth any thing which is good.

What doth Iustifie import & signifie?

To pardon sinne, to absolue and acquit sinners, and to approoue one for righteous; and not either to declare iust: so works iustifie: or to make actually iust; This were perfection of inhaaerent Iustice, which none hath.

What was learned from this?

That the Apostle speaketh not against the doing of workes, but against the trust in them, and putting merit of righteousnesse in them: we ought to labour in the doing of good workes, but wee cannot claime for­giuenesse of sinnes, and eternall life by the worthinesse of them.

What is that he saith [In his sight?]

This phrase is vsed heere, not to note hypo­crisie,In his sight, this distingui­sheth between righteousnes of good men, and that whi­che is before God. but the imperfection of the best workes: for hee teacheth, that the most perfect workes of the best men, come farre short of beeing able to abide the rigour of Gods Iustice, because the best workes of Gods Saintes haue both wants and staines in them, and cannot there­fore endure the seuere and strict iudgement of God, in [Page 198] whose fight it is Christ alone, that makes beleeuers holy and vnblameable. Col. 1, 22.

What should this worke in vs?

Humility and lowly conceite of our owne best do­ings,3. Reasōs why none can be iustified by works before God. I the most perfect purity of gods nature before whome hea­uens be not clean. Iob 15. 15. 2. God lookes vnto the heart, which is per­fect in none. which God might worthily cast out, and the doers of them, if with a iust eie he did behold them.

What is meant hereby, that the knowledge of sinne is said to come by the Law?

That the law serueth both to shew vs what is sinne, and doth also argue or reproue vs of sinne: and for this end is this alleadged, euen to make it plaine that righte­ousnesse and pardon of sinne doe not come from the law. For as a felon or Traytor conuicted by some statute lawe of a capitall crime, it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death. In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses, seeing it is giuen to conuict vs as guilty of3. the law is spiritual, re­quiring exact obedience, such as none can attain vn to: yet before men we may be iustified, as Abraham was Rom. 4. 1. & Iames. 2. death through sinne. Yet such mad furious fooles our Papists be, as they presume to finde righteousnesse and life, where nothing but sinne and death can be found, there­fore doth the law reueale sinne, and terrifie the Consci­ence, and shew death and condemnation to be due vnto transgressors, which is contrary to iustifying.

DIAL. XI.

VVHat is the drift of this Text?

To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God, to wit; not by their workes, but euen by the faith of Iesus Christ: for see­ing there is no other way to haue righteousnesse but either by workes or faith, and by workes it cannot be had; there­fore by faith.

How many things are heere to be considered?

Foure: First, the circumstance of time [Now.] Se­condly, what is the [...] of God. Thirdly, how this is manifest, and how manifest without the law. Fourth­ly, what witnesse it hath from the Prophets.

What is meant by [Now] this particle of time?

That is, at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word.

What did we learne from this circumstance?

That God hath his appointed time for all his works, Eccles. 3, 1. which should teach patience and waiting vpon God. Secōdly, that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law; which should breed thankfulnes for so great a mercy.

What is heere called the righteousnesse of God?

Not that whereby himselfe is righteous, for that is his owne essence, and is not communicated to vs; but that righteousnesse which is after called the righteousnesse of Christ, and the righteousnesse of faith, euen that righte­ousnesse which is by faith in Christ, who is made perfect iustice to all which doe beleeue in him.

Why is this called the righteousnesse of God, of Christ, and of Faith?

It is called the righteousnes of God both from the cause and the effect, in asmuch as it is not of vs and our workes in part or in whole, nor from any man, but it is the guift of God. Secondly, it is that onely which God in his strict iustice approueth, and for which we are accepted with him: also it is called the righteousnesse of Christ, and of Faith, because Christ in his man-hood wrought it by his obedience to death, and our faith is that instrument wher­by we attaine to it and receiue it, that it may be our owne for our full Iustification before God, vnto life eternall.

How did the Apostles make this manifest to the world?

After this sort: First, they preached repentance, set­ting before mens eyes their sinnes, and their iust and feare­full condemnation thereby. Secondly, they gathered to­gether [Page 200] out of the Scripture the properties of that Christ which should heale these euils. Thirdly, they applied the same properties to Iesus of Nazareth. Fourthly, they be­seech and exhort all men to beleeue in him as their onely Sauiour. See Acts 2, 22. and 10, 36. and 13, 26.

What followeth in such as belieue such things?

First, they obtained remission of sinnes. Secondly, they were made inwardly new, and outwardly they liued hohly. Thirdly, they called vpon God with perseuerance, communicating together in prayer, doctrine, breaking of bread, and all holy workes. Fourthly, they stedfastly put their trust in God. Fistly, they regarded not riches, for they laid the price of their things at the Apostles feete. Sixtly, they gaue testimony of Christ boldly. Seauenthly, in his quarrell they bestowed their liues, and cheerefully shedde their bloud: For proose of all these, haue your recourse to the history of the Acts.

How is this righteousnes manifested without the law?

That is without the workes of the law, or withoutThat law in this text hath a double acception, 1. for the doc­trine of the moral Law: this doth not reueale faith in Christ, ney ther yet natu ral law: 2 for the bookes of Mese, where in be many promises of Christ. this that the law be fulfilled of vs; for some Gentiles were iustified which knew not the lawe: also some Iewes were iustified which regarded not the lawe: and though some did both knowe, regard, and doe it (as Nathanael and Za­chary) yet the obseruation of the law by them, was not the cause why they were iustified. The law then is an helpe to iustification, in somuch as it doth accuse and condemn vs, and so driues vs to Christ accidentally, as a disease brings to the Phisition: but the law of it selfe hath no strength to forgiue sinne, and to suggest and work faith into our harts, or to enable vs to keepe it perfectly, that we might bee iu­stified thereby.

How many wayes hath this righteousnes witnes of the law and the Prophets?

Sundry waies, First, by euident and cleere sentences,Iohn 5 46. which prophesied of Christ, and of faith that iustifieth. Se­condly,Acts 10. 43. by tipes and figures, which went before in the oldRom. 1. 2. Testament, as the brasen Serpent, and Ionas his beeing in [Page 201] the Whales belly three daies; also the Paschall Lambe, the Rocke, the Cloud, did shew Christ. Thirdly, by Sacrifices, Offerings, and ceremonies of the law, the bloud of Lambs & Goates, did signifie Christ to be slain for sin. Fourthly, by the Sacraments, as Circumcision and the Passeouer; all which doe beare testimony that our righteousnes, remissi­on of our sinnes, and eternall life, are not to bee founde in our selues, but to be sought by faith in Iesus Christ.

DIAL. XII.

IN what sence is the faith of Iesus vsed here?

Not actiuely for that which Iesus had, but passiuely, for that faith whereby hee is had and recei­ued.

What is the drift of this text?

To open and vnsold more at large, that which hee spake concerning the righteousnes of God: laying foorth first the instrument whereby it is applied vnto vs, which is faith. Secondly, the persons or subiect vppon whome it is bestowed, which be all beleeuers without difference of na­tions. Thirdly, the efficient and principall cause of righte­ousnes, which is God. And fourthly, the materiall cause, which is Iesus Christ.

What is the righteousnes of God?

That which commeth meerly by Gods good guift, and maketh vs acceptable to God, euen able to stand be­fore God; this righteousnesse wee doe attaine, through faith, which iustifieth obiectiuely, because it leadeth to Christ; and instrumentally, as the hand of the soule to ap­prehend it: therefore it is written, the righteousnes of God through faith.

What are the kinds of faith?

Foure, first historicall, which is a knowledge of the history and letter, or of the doctrine of the Scripture, thence called dogmaticall faith. Secondly, temporarie faith, which is a knowledge of the trueth, with an assent toFaith iustifies not effectiue­ly as working a iustice in vs or materially as being our Iustice. it for a time, Math. 13. 21. Thirdly miraculous, which is a beleefe that by the power of God, straunge wonders may be done 1 Corin. 13. 1, 2. Fourthly, iustifying faith, by the which the righteousnes of God is receiued. Of this iustify­ing faith, there are two parts, the first is a knowledge of the things to be beleeued. as Iohn 6. 69. wee know and beleeue. Secondly application of them to our selues.

How proue ye that there must bee application in true faith?

First by the commaundement, beleeue the Gospell, Marke 16, 1, 5. Secondly, by the nature of faith, which is an hand to drawe Christ to vs. Thirdly, by the example of Scripture, as Dauid Psalme 18, 2. Mary, Luke 1, 28. Tho­mas, Iohn 20, 28. Fourthly by reason, for howe can Christ profit vs, if he be not applied and put on by faith? And 5. by the testimony of the learned, which teach true faith to be particular with application, as Hierom, Cyril, &c.

What actions are required vnto faith?

These fiue: First, approbation of the things be­leeued. Secondly, expetition in an ernest desire of them. 3 [...] apprehension in a fast laying hold of them. Fourth­ly, oblectation in delighting my selfe in them. Fiftly, expectation, in looking certainly to inioy them.

What be the degrees of faith?

Three-fold: First, such a faith which is a true and earnest desire to beleeue the promises of Christ. Se­condly, a little faith, which is a certaine assurance, that the same belongs to vs. Thirdly, a full perswasion when the heart is strongly assured thereof, ioyned with a sure and certaine knowledge of things hoped for, Heb. 11, 1.

What is the obiect of Faith?

Christ Iesus, in whom wee do consider three things. First his person, God and Man. Secondly, his [Page 203] Offices, King, Priest, and Prophet. Thirdly, his benefits, Remission of [...], reconciliation, a­doption, sanctification, eternall life.

What are the persons vnto whom God [...] Christ with his benefits?

All the beleeuers, and onely the beleeuers.

What thinke ye of the elect Infants, are they Belee­uers?

Some think them to be iustified by the beleefe of the Church. Others thinke it to be by the beleefe of their parents. Others, by the beleefe of sureties. Others by some secret worke of the spirit: But I think that they are saued by their owne faith: as it is generally written, The iust shall liue by his owne faith.

But they want knowledge, without which, there is no Faith?

True, they lacke knowledge, which is by dis­course, yet they are not altogither without some know­ledge, such as for their age they are capeable of, as ap­peareth by this; that reason is in children, though they want the vse of it. Also by the example of Ieremy, Iohn Baptist, and Christ; all which had the light of the Spirit in their infancy, being sanctified in the wombe.

What vse was made of this?

That men which haue not true faith, should labor to get it, seeing no righteousnes is had without it, nor sal­uation but by it. Secondly, such as haue it, should che­rish and labour to encrease it by all good means, and be thankfull to God for it. Thirdly, to take comfort to our selues, vpon the death of young children, seeing God who hath made a Couenant of life with them, doeth worke in them to beleeue in him.

DIAL. XIII.

WHat be the parts of this Text, wherein this former Doctrine is more fully opened and illustrated?

Two: First, a generall necessity of iustification. Secondly, two causes thereof, the efficient, and the matter.

What is the meaning of this 23. verse?

That all through [...] are depriued of the righ­teousnesseA word bor­rowed from such as come shortin a race and cannot attaine to the mark or prize wherein God is most glorified. Or thus (as some expound it:) all the elect by reason of their sinfull nature and life, are voide and destitute of eternall life, which consisteth in the participation of Gods glorie; and therefore are depriued of righteousnesse, to which belongeth the promise of glory.

How proue ye that al men haus sinned?

First, by the authority of Scripture, 1 Iohn 1, 6, 8. and Iames 4, 2. Secondly, by common experience, be­cause it hath beene seene in all ages, that the best men haue sinned, as Noah, Lot, Abraham, Dauid. Thirdly, by the testimony of conscience, which doth witnesse vnto euery man that he is a sinner, and doth bring dread and feare of iudgement for sinne. Lastly, the iudgements of God which are so common in the world do tell vs, that no man is without sinne, which sticketh close to mans nature euer in the godly, till the dissolution of nature.

How many wayes do men sinne?

Not a few, but many; not one, but sundry waies, as originally, actually, by omission and commission, a­gainst God and man, in thought, word, and deede; of ignorance, of negligence, of presumption; secretly, o­penly, in matter and in manner; in substance, in circum­stance, against Law, and against Gospell.

What vse make you of this point?

It reproueth the Papists, which ascribe freedome [Page 205] from sinne, to the virgin Mary: and also other Here­tickes, which hold an absolute freedome from sinne, in the regenerate, euen in this life. Secondly, it teacheth vs, to thinke of other mens sinne with compassion, con­sidering our owne. Thirdly, it serueth to humble all men, and to driue them out of themselues to Christ, to feeke righteousnesse in him, and to bee full of awe and watch, seeing there bee so many wayes to misse the marke, and but one to hit it.

What is meant by the glory of God?

Some thinke it is the perfect righteousnesse of Christ, the imputing whereof to the beleeuers, is much to the glory and praise of his free grace and good will. But I think it is hereput for eternall life, which standeth in the fellowshippe of Gods glory: and that this is the mea­ning, may appeare by the worde (destitute or depriued) which signifieth one that fainteth in a race & falleth short of the goale; nowe eternall life is the goale of our race, the price of the high calling of God, Philip. 3.

What vse of this poynt?

That through sin wee are most miserable as hauing thereby lost the chiefest thing, which is Gods glory, in the fruition whereof, is all our happinesse, which should make vs loue Christ, by whome it is restored.

What learne we hereby, that wee are freely iustfied by his grace?

That which mooued the Father to giue his Son to vs, was his free fauour. Secondly, it proueth that faith iu­stifieth onely; for were we iustified by workes but in part, we could not be iustified by grace. Rom. 11, 6. If of works, not of Grace.

What is the matter of our Iustification?

The redemption which is in Christ Iesus, by which is meant a deliuery from sinne and misery, by the merit and power of Christes bloud shed; of which redemption wee haue the beginning now, and looke for perfection in hea­uen.

What learne we from hence?

First, the exceeding loue of Christ giuing himselfe a ransome for sinnes. Secondly, the exceeding daunger of sinne, hauing inthralled vs to Sathan and hell. Thirdly, the exceeding great duty of thankfulnes we owe to Christ our Redeemer. Note that wee are saide to bee iustified freely, though Christ laide downe a price, and wee bring faith, which is an act of our will; because God freely gaue Christ, and freely workes faith in vs, which iustifieth in respect of the obiect Christ, and not as it is an act or worke of ours.

DIAL. XIIII.

VVHat doth this text set forth vnto vs?

All the causes of iustification yet more fully.

Shew vs these causes what they be.

The efficient cause is God, the matter is Christ our atonement, the instrument is faith, the end is the glory of God, in the declaration of his righteousnes.

What learne ye by this, that God is said to set forth?

That wee must seeke the first and soueraigne cause of saluation not in Christ but in God: vpon whose eternallIohn 3. loue it doth depend.I Cor. 1. 30.

What learne we hereof, that Christ is saide to bee set forth of God?

That the doctrine of the Gospell is no newe thing inuented by men, but commeth from heauen, beeing a di­uine truth.

But how many wayes is Christ said to be set forth?

Two wayes, first by the reuelation and preaching of the gospell; wherein things to be beleeued concerning [Page 207] Christ and our saluation, are propounded to vs, and set before vs. Secondly, therein the Spirit of Christ inspi­reth vs with faith, and perswadeth our minds to assent to the things shewed and propounded, being good and mostioyfull things.

But may not this, of Gods setting forth his sonne, be re­ferred to predestination?

It may so, because thereupon dependeth the me­ritThis word (set forth) sheweth the euerla­sting purpose of God to giue his sonne for our Re­demption: so is the same word vsed, Rom. 8, 28. of Christs death. Now if yee take it so, that God in his predestination decreed to set forth his son, then the meaning is thus much, that touching our reconcile­ment to God by the redemption of Christ, we must ac­count that this commeth to vs by the onely determina­tion and free purpose of God. The reason of which pur­pose seemeth to be this; that God meant to restore the world to his first estate by him, by whome it was made at the first.

Christ the matter of our Iustification, why is he cal­led [Our Reconcilement?]

Because Christ is the true propitiatory, as the word heere vsed doth signifie, our Propitiatour or Reconcili­ator:Iohn 1. for he doth allude to the propitiatory or Mercie­seate of the Law, which was a figure of Christ in these three things. First, out of the Mercy-seate were the O­racles giuen, so by Christ we are shewed the Oracles of the will of God, as touching our saluation. Secondly, God was saide to dwell at the propitiatory: so in Christ the whole fulnesse of the Godhead dwelleth corporal­ly, Col. 2, 9. Thirdly, there God was made fauourable to the people: so is God by Christ alwayes pacified and reconciled to vs, Col. 1, 18.

Why is Christ our onely reconcilement?

Because he is a man free from sinne. Secondly, because he is so man, as he is God also. Thirdly, because he is appointed to bee the person that should reconcile mankind, Iohn 6, 26.

Why is it added [By his blood?]

This may bee ioyned either with faith, to shew whereunto it leaneth, namely to Christ crucified; or yn­to atonement, because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place, to teach, that without blood is no remission of sin: but whereas Paul doth onely mention his bloud, thereby he would signifie the whole entire passion of Christ, by a [...]: Bloud a part, being put for the whole Sacrifice of Christ, which was the consummation of his obedience.

What doth this put vs in minde of?

First, of the fiercenesse of Gods wrath, and his wonderfull Iustice against sinne, in that he could not be satisfied but by the bloud of his onely sonne. Secondly, of Christs aboundant loue to vs, and what loue we owe to him againe. Thirdly, it giueth much comfort vnto great sinners, being afflicted in soule and humbled, that such an vnvaluable price was laide downe for their sins. Lastly, it sheweth that the fauor of God is of very great worth more then all the world, seeing it could not bee purchased, but by a price greater then the world.

But what means haue we to apply the bloud of Christ to vs?

Onely by faith, by the power whereof, wee vn­derstand and beleeue that blood to be shed for vs, vnto our full attonement with God. And note, that there be two meanes or Instruments of our redemption: First, without vs on Christ his part, which is his death or bloodshed: Secondly, within vs on our part, Faith.

DIAL. XV.

VVHat is the drift of this Text?

To expresse the cause or end for which [Page 209] God doth iustifie elect sinners, which is, the manifestati­on of his righteousnesse & patience, to the glory of his name.

What is heere meant by righteousnesse?

The truth and fidelity of God, in sending his son according to his promise, to worke the work of our re­demption. Secondly, the Iustice of God, in inflicting the whole punishment of sinne vpon the person of his Sonne. Thirdly, the mercy of God in smiting his Sonne, that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith, which God hath manifested to be the true iustice wher­by men are iust before him.

What learne we from this?

Seeing that God in reconciling the world vnto him by his Sonne, did secke his owne glorie, that is the marke which we our selues are to ayme at in seeking our saluation, not seeking so much to be saued, which may come of selfe-loue, as that in our saluation, God may haue his glory.

May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode?

True, it may be called the righteousnesse of God, because the person was God which wrought it, & that is the onely righteousnesse which God doth allow; and by which wee are acceptable. For when this righteous­nesse of Christ is giuen vs, euen in our Iustification, both sins past, present, and to come, are forgiuen vs.

Why doth he say then by forgiuenesse of sinnes passed?

Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed, because forgiuenesse is pro­perly of sinnes past which men haue formerly done. But the former interpretation seemeth to bee the best, be­cause of that which followes at this time present. So then the meaning is this, that as well the sins done be­fore Christes comming in the flesh, as those done since [Page 210] his first comming, are forgiuen Gods Children which beleeue.

What was the vse of this?

To teach vs that the merit of Christs death, lookethHebr. 13, 8. backwards, and not onely forwards, to them beleeuersApoc. 13, 8. that liued in the world before his passion, aswell as to them that liued after his death: and so he is the Lambe slaine from the beginning of the world. For from the fall of Adam, no forgiuenesse of sinnes to any but tho­rough Christ beleeued on.

Why is this added [Through the patience of God?]

Because he would shew that God doth bear with those sinners whom he will forgiue.

What is the patience of God?

It is that propertie whereby hee suffereth them long, exercising it towards the Reprobate in taking frō them all excuse, and towards the godly in giuing them space of repentance.

What may we learne from hence?

First, to vse patience towards such as do offend vs, that we may be like vnto God. Secondly, not to [...] though God doth verie often for beare offenders, because they may be such as God meaneth to forgiue, and eternally saue to his owne praise.

DIAL. XVI.

VVHat is the drift of this Text?

To set foorth now fully, the finall cause or true end, for which God sheweth mercy to sinners, for the pardoning of their sinnes; which was, to declare [Page 211] his righteousnesse.

What is meant by this time?

That time when the Apostles liued and prea­ched the Gospell, and so forwardes to the end of the world: neither the sinnes of former times. nor of times present or future, are forgiuen any other way, then by faith in Iesus Christ.

What learne ye by this?

That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ, euen by faith in him. Therefore, the Religion not of Pa­pists but of Protestants, is the ancient true religion.

That he might be iust, what is that to say?

That is to say, that hee might bee manifest and known vnto vs to be iust, as he is in himselfe. God doth shew himselfe to be iust vnto vs-ward two wayes. First, by punishing our sinnes seuerely in the person of his Sonne. Secondly, in pardoning them mercifully vnto vs which beleeue, for his promise sake. For, as God is iust in himselfe, so this Iustice is communicated to vs tho­rough faith in Christ.

How is God called a Iustifier?

Because he it was which gaue his Sonne; as also which offered him, and who doth impute him with his obedience for righteousnesse vnto the beleeuers, which be of the faith of Iesus (that is to say) whosoeuer hec is, that by faith embraceth Iesus.

Why is faith required in them who are to bee iustified by Christ?

That men may be shut out from any matter of re­ioycing in themselues. For, if righteousnesse came by our workes wholly or in part, then wee shoulde haue matter of reioycing, because then wee were acceptable to God for some thing which is in our selues, and done by our selues: whereas faith carieth vs out of our selues vnto Christ for righteousnesse.

But yes good workes are done by Gods grace, there­fore [Page 212] glory belon geth to them, and wee may reioyce therein, as fruits of his grace.

Yet it is we which doe these workes by our vnder­standing and willes renued; but some will say haply, it is also wee which beleeue: Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes, to bee thereby accounted righteous in Gods sight.

Yet some reioycing is left, in that Christs righteousnes is not our's, vnlesse we take it by faith.

No more then a poore Leper, for that hee hath rea­ched out a leprous hād, to take a kings gift bestowed vpon him, to enrich himselfe thereby: for notwithstanding his reaching out his hand, yet hee shoulde remaine poore if no guift were giuen: and that shewes that not the taking, but the thing giuen, euen Christ is our iustice, which yet must be taken hold off that it may be ours. But all the vertue of faith, whereby it iustifieth, is not in it selfe, but commeth1 Cor. 1. 29. from the obiect Christ, who is laide holde on; which ten­deth much to humble all flesh before God, that wee glory in none but Christ.

DIAL. XVII.

VVHat is the summe and drift of this text?

It is a conclusion of the former dispute, touching iustification by faith, and hath three new reasons to proue the same. First, iusti­fication is by faith, because by that way God is most glo­rified. Secondly, if we were iustified by works of the law, it might be thought that God were God of the Iewes on­ly: but the Gentiles which beleeued, and had not the lawe of Moses, haue God for their God; therefore it is by faith. [Page 213] Lastly, iustification by faith, doth much ratifie and greatly confirme the law; therefore it is by faith that wee are iu­stified.

Whence is the first reason fetched?

From the word (therefore) which hath reference to that which was said before; as if he should say, seeing God declareth his righteousnes by our iustification by faith; and thereby al matter of reioycing and glorying is taken from vs, that it may be in God aloneꝭ in these regards wee con­clude, inferre and gather, that righteousnes is by faith.

What meaneth this word (conclude?)

It importeth the certaine and infallible trueth of that which is here inferred, because the word signifieth the casting vppe of many summes into one; as of two tens [...] together is made twenty: so certaine is this truth, as there is no doubt to be made of it.

Wherefore serueth this?

First, to stay the conscience vpon this truth of righ­teousnes by faith, being so firme. Secondly, to teach that in matters of religion things ought to be proued by firme demōstration, or vngain sayable arguments, which may e­uidently proue the thing in question, and strongly euict the conscience.

What meaneth he by man?

Euen euery Christian, of what sexe, age, or country whatsoeuer.

What meaneth he to say that Iustification is (by fayth without workes?)

That is to say, the man that beleeueth is thereby absolued from his sinnes, without any respect of fulfilling the law by workes, or without all merite by workes, from whence is inferred, that faith onely iustifieth.

Will not this open a gap to licenciousnes and neglect of good workes?

No surely, because they are necessary to saluation, as a way that leadeth thither, though not to Iustification, which goeth before workes, as a cause of them.

Faith it selfe is a worke of the spirit, therefore if we beIohn 6. 27. iustified by faith, we are iustified by a worke.

It doth not iustifie vs as a woorke, for so it is vnper­fect and needeth pardon; but as it goeth out of vs, and lai­eth hold on Christ, in whome is all perfection; or it iusti­fieth as a woork ordained of GOD, to bee the organicall meanes to receiue Christ.

What learne wee from hence, that God is the God of the Gentiles?

That there were some Gentiles which were ioy­ned to Gods people, and had their sinnes forgiuen them, euen before the generall calling of the Gentiles, after the comming of Christ. Examples hereof we haue in Iob, and also his frends; and Iethro, Cornelius, the Syrophenitian wo­man for examples.

What is it to haue God to be our God?

To make a league with vs, to bestow all manner of happines vpon vs for Christ, so we beleeue.

What are the particular benefits which they haue who haue God for their God?

First, vnion with Christ. Secondly, adoption to be the sonnes of God. Thirdly, imputation of [...] with forgiuenesse of all sinnes. Fourthly, the spirit of sanc­tification, together with peace of conscience, ioy in the spirit, hope of glory, accesse vnto Gods fauour. Fiftly, all Creatures are our seruants, [...] the very Angels. Heb. 1. 14. Sixtly, all Creatures are at league with vs. Hose. 2. 18. Seauenthly afflictions, yea sins turne to our good, through Gods great loue. Eightly, his blessings are as pledges of his fauour. Ninthly, the Scriptures are written for vs, and belong onely and wholy to vs, which are in league with God through Christ.

What was gathered hereof?

That it is a wonderfull mercy to bee one of Gods people; blessed are they whose God is Iehouah. Psal. 144. there is more matter of thanksgiuing & ioy in this, then in hauing a world of riohes, in being the sonnes of Kings and Princes.

DIAL. XVIII.

WHat is the meaning of this verse?

By circumcision is meant the Iew, and by vncircumcision the Gentile. A Me­tonimie of the adioynt for the subiect.

What then is it to iustifie Circumcision of Faith?

First, a Iew is not iustified, because he is such a one, that is, one circumcised according to the Law, but because he beleeueth in Christ.

What vnderstand ye by iustifying vncircumcision by Faith?

That a Gentile is not cast off, because he is such, that is, vncircumcised; but hauing faith to beleeue in Christ, God iustifieth him also.

What followes of this?

That Iew and Gentile which beleeue haue one God, a common God and Sauiour to them both. For, God is God and Sauiour to euerie one whom hee Iu­stifyeth.

How doth the Apostle from hence conclude his mayne argument of Iustification by faith, without workes?

Namely thus: that seeing the Iew, which had the Law of Moses, had God his God to iustifie him (not for the works of the Law which he had done) but through Faith in Christ; and also the Gentile lacking that Law, yet by faith laying hold on Christ, was admitted to the Couenant, to be one of Gods people, & to haue God his God to giue him righteousnesse, thence it followes, that Iustification is not by workes but by Faith, both to Iew and Gentile.

What instruction can ye gather from hence?

Euen this; that Christ Iesus through faith, ioy­neth vs in fellowship with God, of what Countrey soe­uer we be. Or this, that as there is but one God, who is a comm on Sauiour of all his people, so but one way for his people, be they Iewes or Gentiles, whereby to bee Iustified, and that is by faith in Christ.

What words do follow?

In the verse 31. it is written, Do we then make the Law of none effect thorow faith, &c.

What is the drift of these words?

To answere the obiection of such as were enemies to iustification by faith, and secretly to confirme his purpose by that which is brought against him.

What is the Obiection?

If such as beleeue in Christ, be iustified without respect to their doing the workes of the Law, then the Law is made voide and of none effect. This obiection proceedeth from the ignorance of such as do not know the strength of sinne, the Nature of Gods Iustice, & the true end wherefore the Law was giuen. Secondly, it proceedeth from the pride of nature, loath to yeelde to this truth, which so abaseth man, and honoureth God.

What followeth of this?

That the truth hath no greater enemies, then proud ignorance, or ignorant pride, that dare lift vp it selfe Gyant-like against God himselfe.

What was the answere to this obiection?

It hath two parts: First, a deniall, with a dete­station of the thing obiected [God forbid.] Secondly, an inuersion or conuerting the matter vppon the head of the obiectors (Yea, wee establish the Law.

What learne wee from the first part of the answer?

That all thoughts and reasonings against Gods truth, should be very detestable to vs: so as wee should reiect them with a meruailous hating of them. For, Di­uine truth is such an holy thing, so precious to God, as [Page 217] we should not with patience endure anie muttering a­gainst it.

Whom doth this reproue?

Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation, or such as are no whit moued at their dealing.

How doth the Apostle turne the thing obiected vpon their owne heads?

Thus; Iustification by faith, is so farre from de­stroying the law, as that the law is thereby established.

But how is this true which the Apostle sayth, That the Law is established by faith?

First, the doctrine of iustification teacheth, that Christ fulfilled the Law in his life. Secondly, that he suf­fered in his death the full punishment due to the breach of the law, for all them who are iustified by him. Third­ly,Also without Faith it is im­possible to keep the law, or anie part there of. that such as beleeue in him, must endeuour the kee­ping of the Law, to declare their thankefulnesse. Thus is the Law established by this Doctrine of righteousnes thorow beleeuing.

What followes of this?

That there is no cause either for the Iew to cast off the Doctrine of faith, in regard of any wrong done to the Lawe, which is thereby ratified and made more firme: or yet for the beleeuing Gentile lesse to esteeme the Law, because without it hee is iustified by Faith; si­thence thus the Law is the more countenanced & con­firmed, as that which sheweth sinne our sickenesse, and driueth to Christ, and teacheth the good way wherein we are to walke, that we may please Christ our iustifier.

DIALOGVE I.

WHat is the drift of this whole Chapter?

To proue Iustification to be by Faith, by a new reason fetched from the exam­ple of Abraham.

How stands the frame of his reason?

Thus: Abraham as the Father of the faithful, is the patterne of Iustification to all his seede or Children, as verse 23, 24. Looke how Abraham was, in such wise be his seede iustified. Now it is certaine, that Abraham was iustified not by workes, but by beleeuing the pro­mise concerning Christ, therefore all the Children of Abraham are so iustified.

What be the parts of this 4. Chapter?

Two: in the first the example of Abraham is pro­pounded vnto the 23. verse; in the second, this exam­ple is applied vnto the end of the Chapter.

How was the example propounded?

First negatiuely, shewing how he was not iusti­fied. Secondly affirmatiuely shewing how he was iusti­fied.

How was he not iustified?

He was not iustified by workes, which the Apo­stle doth proue by this reason. Abraham had nothing to glory with God, but if he were iustified by works, then hee had whereof to reioyce with God, therefore not by workes?

But did his workes gaine him nothing?

Yea, amongst men, and in the account of the world, but not in Gods eye.

Why doth he call Abraham Father?

Because of him came the Iewes which were his Off-spring.

Why doth he call him, Our father?

Because Paul himselfe was a Iew, and descended of Abraham, which he doth acknowledge to this end, to decline the enuie of his Countrymen, least they shold thinke he had not regarded Abraham.

Why is the example of Abraham chosen rather then of others?

Because he was of most reputation with the Iews also the Scripture had expressely testified of him, that he had his righteousnesse by beleeuing.

What Instruction do ye gather from hence?

That it is a good kinde of teaching to teach by examples, because those moue the senses. Secondly, of examples, the fittest and most meete would be chosen, which is a point of wisedome in the teacher.

What is heere meant by flesh?

The externall workes of Abraham, as it is ex­pounded in the next verse. [For if Abraham were iustified by Workes, &c.]

What do ye learne from the next verse?

Two thinges: First, good workes get vs com­mendations and matter of reioycing amongst men. Se­condly, they doe not at all auaile vs to procure our ac­ceptance, pardon, and release with GOD, because they want perfection. For neyther doe wee all good workes, nor with all our heart, neither do we continue so all our life long, because before our time of calling, [Page 220] we cannot do a good worke, no more then a thistle can bring forth a Figge; neither yet be such workes as wee do after our conuersion, without spots. Lastly, wee do many things contrary to the Law.

DIAL. II.

VVHat doth this Text teach vs?

How Abraham was iustified, namely, by beleeuing the promise. This is proued by authoritie of Scripture; the Scripture saith, that Abraham was iu­stified by beleeuing, therefore he was so iustified. The text hath a Question [For what, &c.] Secondly an answer thereunto [Abraham beleeued, &c.]

What learne we from the Question?

That the points of Religion are to be proued by Scripture. Secondly, from authority of Scripture, an ar­gument followeth affirmatiuely. Thirdly, that proofes of Scripture ought to bee brought fitly and sparingly. Fourthly, the wisedome of Paul, in obseruing the phrase and course of Scripture.

Now let vs come to the answere: the faith spoken of in Gen. 15, 6. which the Apostle heere citeth, was not meant of Christ, but of an infinite posterity andissue.

The answere heereunto, is this: First, Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter, that God would bee his shield and reward. Secondly, Abraham in his poste­rity foresaw Christ, who was to come out of his loines. Thirdly, in all promises, the promise offering Christ was wrapt, as the foundation and roote of them all. Fourthly, it was Christ which spake to him at that time, Gen. 15, 6. for it was the second person who spake vnto [Page 221] the Fathers, and [...] beleeued in Christ. [...], the mercy of GOD whether it appeareth to vs spiritually or temporally, is the obiect of faith, and God is not mercifull but by Ielus Christ: therefore they that beleeue any pro­mise of mercy, beleeue in Christ.

What more doe ye obserue here?

To beleeue God, and to beleeue in God, are all one: for to beleeue God, is to giue credite to his word, and to put our confidence in his goodnes; thus Abraham belee­ued God.

What more was learned hence?

That it is a wonderfull thing to beleeue God, or in God: because it obtaineth the praise of righteousnesse to him that doth it, as it is written, He beleeued God, and it was accounted to him for righteousnesse. This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith.

What other reasons may moue men to beleeue God?

Very many and substantiall: as first, because of Gods commandement. Secondly, because God being most true, is worthy to be beleeued. Thirdly, there is great danger if wee doe not beleeue, euen eternall death, and the losse of heauen, besides all temporall goods. Fourthly, it is a spe­ciall seruice of God to trust in him. Fiftly, it is the cause of all other duties, which spring from faith, as the roote of all. Sixtly, therein is God most honored, when he is trasted in; and by the contrary, much dishonoured, for hee is thereby made a liar, so much as lyeth in vs. 1 Iohn 4. 20.

DIAL. II.

VVHat is the drift of this text?

To proue iustification came not by woorkes, but of faith, by an argument of contraries; three contraries set against three: as first, he that worketh not, and hee that worketh. The second contrariety is be­tweene fauour and debt: the third is wages and imputati­on.

How stands Paules argument from these contraries?

Thus; if Abraham were iustified by merit of works, then he had his righteousnesse by debt, and as a wages, but his righteousnesse came to him not of wages and debt, but of fauour and by imputation: therefore hee was iustified, not by workes but by faith. Or more briefly thus: If Abra­ham was iustified by fauour and imputation, therefore not by desert of works, but by beleeuing.

What is meant by him that worketh?

Not one that hath or doth works, but one that de­sireth to deserue by his workes, which appeareth by this: First, a beleeuer must be a worker, and such an one was be­leeuing Abraham. Secondly, wages and debt is giuen to merit, not to works.

What learne wee by this, that the reward is counted according to debt, to him that will clayme it by merite of workes?

That eternall life is due to him that can fulfill the law; this commeth by vertue of a compact or couenant which God hath made, promising to them which doe the law, that they shall liue by their works.

What is meant by him that worketh not?

Such an one as either hath no workes to commend him to God, and deserue his fauour; or hauing workes, do put no affiance nor trust in them.

What was the doctrine here?

That wee must claime nothing by our workes: the reason hereof is, first, because our good workes are ioyned with many euils. Secondly, our workes be not our owne. [Page 223] Thirdly, there is no proportion betweene our workes and the kingdome of heauen. Fourthly, our workes are a due debt. Fiftly, our best workes haue their imperfec­tions and wants, that we do not all good workes, ney­ther do we them in perfect loue of God and our neigh­bour.

What is it to beleeue in him that iustifieth the vn­godly?

To put trust in him that he will bee mercifull to our sinnes, to forgiue them to vs for Christ.

Who are the vngodly?

Such sinners as be straungers from God, as all the elect be before their calling.

Doth God accept wicked men to fauour while they are wicked?

No, but first hee forgiueth their sinnes. And se­condly of wicked hee maketh them good, putting his holy spirit into them, to regenerate and sanctifie them. But at their iustification he findeth them vngodlie, and maketh thē godly; and he doth it, both by taking away the guilt of all their sins by free pardon; also, by clean­sing away the filthinesse of sinne, by a powerfull sancti­fication.

What is meant heereby, That his Faith is counted to him for righteousnesse?

That the righteousnesse of Christ is reckoned the righteousnesse of that person, which doth by Faith embrace Christ.

DIAL. IIII.

VVHat is the drift of this text?

To proue that righteousnes is impu­ted vnto faith, and commeth not by Workes. The which the Apostle prooueth by the testi­mony of Dauid, Psal. 32, 1, 2.

What be the parts of this Text?

First, the Preface or entrance, [Euen as Dauid, &c.] Secondly, the testimony it self [Blessed are they, &c.]

What note ye out of the Preface?

These thinges: First, that the testimony is cited without naming the Psalme or verse. Secondly, that the righteousnesse of Christ was preached to them that li­ued before Christ. Thirdly, Paul so citeth the testimo­ny, as hee giueth the summe and meaning of it in few words, which is thus much; that Iustificatō is the impu­tation of righteousnes to the beleeuer, without workes.

Who was Dauid?

The Pen-man of the Holy-ghost, one of the holie Prophets.

What followes heereof?

That his testimony is to be receiued as the testi­mony of God, because the Prophets wrote as they were moued by the holy Ghost.

What meanes he by describing?

Not a perfect definition, but a short and plaine setting before vs of the matter.

What is meant by the Blessednesse of the man?

The man which is blessed, or which may be estee­med and held blessed.

What do ye call blessednesse?

The happy condition and estate of such as bee in Gods fauour through Christ.

What is meant by imputing?

To impute, is to put a thing into ones account or reckoning; it is a word borrowed from Merchants, who are saide to impute that, whereof they exact a rec­koning and account.

What is meant here by righteousnes?

The exact and perfect conformity and agreement to the will of the Creator, which since Adam was found in Christ onely.

Why doth he say (without workes) seeing Dauid spea­keth not of workes in that part of the Psalme?

It must of necessity bee vnderstood: for if this bee the blessednes, to haue the righteousnesse and good works of another (that is) of Christ accounted to vs, then a man is righteous and blessed without his owne works.

Tea but he meaneth ceremoniall and naturall workes done before our conuersion: workes done before faith.

Nay not so, but he meaneth all workes wherein sin may be committed, and therefore more principally works of the moral law; because more properly sinne is in them: againe, Dauid speaketh this euen of himselfe, being nowe conuerted and renewed vnto faith.

What were we taught out of the testimony it selfe?

Sundry things, first that there is but one way for all men to become blessed, and this is by free pardon. Se­condly, from hence is matter of great comfort for the pore and needy, in that the wealthy of the world, haue no other true happinesse, then that which is common to the poo­rest beleeuer. Thirdly, here is matter of great humbling for the mighty and rich, in that the poore are equall to them in the chiefest things. Fourthly, here is matter of great vnity and loue amongst all sorts, in that there is but one common saluation, or meanes of forgiuenesse of sinnes to the begger and to the king.

What is that way of blessednes which is common to all the Saints, tell vs-this more plainly and distinctly?

Free forgiuenesse of sinnes through faith in Iesus Christ; which is expressed heere by three phrases or fashi­ons of speech. First, remission of sinnes, which is a dis­charge of a debt. Secondly, couering of transgression, it beeing a speech taken from such as hide vnseemely things from the eies of others, least they bee offended; so our sins [Page 226] by forgiuenes are hid from the eies of Gods iustice. Third­ly (of not imputing) that is, not reckoning it to vs, or cal­ling vs to any account for it. A speech borrowed from Merchants or Creditors, who doe put that debt out of theIn this sence the word imputing is v­sed Nom. 8. 27. reckoning, which they meane to forgiue; so are wee saide to haue sinne not imputed, as when a creditor of grace and fauour, accepteth a debt to be paid, accounting it dischar­ged, when the party indebted is not able to pay it.

What vnderstandeth hee by forgiuenes of sinne, more then is expressed?

The imputation of Christ his righteousnes, which cannot bee seuered from remission of sinnes: so heere is a1 Cor. 1. 30. Synechdoche of the part.

What was further here noted?

That forgiuenes is of all sinnes great and small, ma­ny and few one and other. Secondly, that seeing we can­not be free from sinne, but by forgiuenesse, we should ther­fore auoyde sinne the more carefully, being wary that wee do not that from which we cānot be quitted but by a par­don; and least we abuse that mercy, which doeth so graci­ously couer our faults.

What other things more were noted out of this text?

Sundry, first touching blessednesse. Secondly, tou­ching Gods mercy in forgiuenes of sin. Thirdly, touching our duty about leauing of sin.

What was noted and obserued concerning blessednes?

Many things, first the causes of blessednes, the chiefe working cause is Gods grace or the fauor of God; the me­ritorious and materiall cause is Christ his obedience to death; the ende or finall cause is Gods glory: the instru­ment Gods word offering, our faith apprehending, the Sa­craments sealing: hence it is written, Blessed are they that beleeue, blessed are they that heare the word and keep it. Se­condly, the effects of blessedness; the effects towardes our selues are forgiuenes of sinnes, regeneration, peace of con­science, ioy in the holy Ghost, graces of the new man, as knowledge, wisedome, faith, hope, loue and patience. The [Page 227] effects towards others bee the workes of loue and mercy, and all fruits of our labour in our calling: hence it is saide, Blessed is the man whose sinnes are couered, Psal. 32. & Blessed are the mercifull, and the [...] and the poore in spirit. Math. 5. Thirdly, the degrees of blessednes, which bee three, first in this life an entrance into a blessed estate, by beeing en­grafted into Christ through faith, to bee [...] of him and his benefits, of forgiuenes of sinnes and sanctification. Secondly, the proceeding in it at death, when the soule is receiued into glory, the body beeing laide into the earth. Thirdly, the perfection of it in heauen, when the whole man shall be glorified: hence it is said, Blessed are they which dye in the Lord, Reuel. 14. 13. & Blessed are they who are called to the Lambes martage. Reue. 19.

What was obserued touching forgiuenes of sinnes?

That the Prophet speaking in the plurall number, giueth vs to vnderstand that not one or a few, nor smal, but many and great sinnes are forgiuen the faithfull: the rea­sons hereof are first, because otherwise they coulde not bee blessed if one sinne were vnpardoned, for they coulde haue no true peace. Secondly, Christs merits and Gods mercies exceedeth all, and be much greater then al the sins of the [...], were they all in any one man.

What vse of this?

Sound consolation to beleeuers, in the time of [...] for sinne. Secondly, an instruction for vs, to for­giue our brethren whatsoeuer offence against vs, when they come and say, it repents mee: euen as God for Christs sake forgaue vs, Ephe. 4. 32. Obserue that our sinnes on­ly hinder our blessednes, which shall bee perfect when our sinnes be wholy taken away, meane time it is but begun.

What were wee to learne as touching our duty about sinne?

That before the committing of sinne wee doe take good heed; [...], that we may not offend so merciful a God as hath forgiuen vs so great a debt. Rom. 12. 1. Secondly, because sinne being once committed, we cannot bee well [Page 228] eased till wee be forgiuen: further we learne, that after the committing thereof, we despaire not, because there is mercy with God, to giue a free and ful pardon to them who seek for it. Lastly, that Gods children may commit sinnes of all sorts and kindes, except onely one sin, from which they are preserued.

DIAL. IIII.

The parts of this Text be two: 1. a question, 2. an an­swere.

VVHat is the drift of this text? at what mark doth it ayme?

To apply to Abraham the text in the Psalme, and to proue by circumstance of time, that not by works but by faith Abrahā was iustified before God: for there Dauid mentions not works; yet seeing hee was circum­cised, it might bee thought that thereby came forgiue­nesse.

How doth he proue it by circumstance of tyme, that circumcision did not iustifie Abraham, and so not Dauid or any other man?

Thus: Abraham was reckned righteous at the time when hee was not circumcised, therefore his righteous­nesse came not by the workes of the law; for that which was not, could not bring righteousnesse to Abraham: but circumcision was not when Abraham was iustified, God did not iustifie him by it.

How doeth it appeare that Abraham was pronounced [Page 229] Iust, before he had Circumcision?Abraham had the promise of righteous­nes, Anno 85. of his age: but hee was cir­cumcisea, an, 99.

By the history of Genesis, comparing the 15. chap­ter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced [...] by faith: hereof the Apostle doeth collect two things, first, that circumcision was no cause of Abrahams iustification, because this was first, and circumcisiō came long after, & a cause must go before his effect. Secondly, that no works iustified Abraham, because all the controuersie about iustification, grew first about circumcision, which the Iewes ioyned with Christ: also because the Iewes counted cir­cumcision a noble worke, and a worthy worship of GOD; from whence we may inferre, that if Abraham were not iu­stified by circumcision, much lesse by any other worke: therefore the imputed iustice of faith belongs to Abra­hams Children which are not circumcised, so that they beleeue as Abraham did.

What were we taught from hence?

That all, euen the least things in Scripture, the veryRighteousnes of faith is of­ten had be­fore the Sa­craments be had, which follow as seales, and do not go before as causes. circumstances of time are of great vse. Secondly, that the Scriptures must bee read with very great study and dili­gence. Thirdly, that Sacraments by the worke done, and action of the Minister, conferre or worke nothing toward the forgiuenesse of sinne; for Abraham had his sinnes for­giuen him, and was accepted for righteous being yet vn­circumcised; but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes, and of righte­ousnes which before he had obtained through his faith: for this order is well to be marked. First, God set forth to A­braham his promises. Secondly, then followed faith. Third­ly after that in order of causes (but not of time) iustificati­on. Fourthly, vnto this was added circumcision to confirm his faith, and to restifie his obedience to God: it is Popish errour to tie grace vnto Sacraments.

DIAL. V.

VVHat is the drift of this text?

To answere a secret obiection, which was this: If Abraham were iustified before his cir­cumcision, wherefore then did he take circumcision? vn­to which the Apostle answereth, that he receiued circum­cision to confirme his faith in that righteousnes which be­fore was giuen him, when hee began to beleeue; or rather heere is an answere to a double obiection. First is, that righteousnesse belongeth to the vncircumcised onely, si­thence Abraham had iustification in the time of vncir­cumcision bestowed on him. Not so saith Paul, for he was circumcised: but to what purpose (might one say) hauing already faith and righteousnes? That is true (saith our Apo­stle) but his faith needed confirmation: therefore he took from the hand of God circumcision, which is not onely aSacramenta sig na sunt & sigil­la, non merita [...] et vitae. signifying or distinguishing signe, but a strēgthening seale more to assure him of Gods promises in Christ. For inter­pretation of the words, note that (signe of circumcision) is put for circumcision, which is a signe (as Math. 24. signe of the son of man, for the sonne of man whose appearing shall be a signe of a present iudgement) not a cōmon, but a sacred signe; thence by the latines tearmed (sacramēta:) to receiue signi­fies to take it in his flesh by the apointment and ordinance of God: now if Abrahā receiued it, this argueth that GodSacraments be signes, first of grace, se­condly of du­ty. gaue it (for receiuing & giuing are relatiues,) so circūcision was a signe both on Gods part giuing, and on Abrahams parte receiuing it: it signed, and assured the grace and promise of the one, & the faithfull imbracing of the other. [Page 231] (The signe) that is for a signe, or to this end, to bee a signeObsigna' & a­nalogia signi, & pactionali stipu­latione. and seale, that is as a diuine pledge or seale, to ratifie vnto Abraham the righteousnes of faith, which he receiued, be­ing yet vncircumcised. (Seale) a speech borrowed from Kings and Princes, which adde their seale broad, or priuate signet, to ratifie and confirme the leagues, edicts, graunts, charters for better assurance of such as be confederates, or subiects, to warrant couenants and guifts. So did God that heauenly King, against the shaking and weakenesse of A­brahams faith, touching the promised seede, and blessednes by him, (which is here called righteousnes, and before was termed forgiuenesse of sinnes,) and not imputing sinnes, which is blessednesse inchoate or begun, leading to perfect happines in heauen. The summe of the text is, that though Gods promise of blessednesse to beleeuing Abraham, by Christ his seede, were certaine and vndoubted; for God is trueth it selfe: yet for more authority, and the better to fence and stablish Abrahams faith, against doubtings and feares, there was added a seale of circumcision. Obserue that albeit it be one vse of a seale to shut vp and hide for a time, things which be secret and must not yet bee manife­sted, (as Math. 27, 66. Reuel. 5, 1. and 10, 14.) Yet in this text Paul hath respect to the other vse of a seale, which is for ratification, as it is vsed, 1 Cor. 9, 2. 2 Tim. 2, 9. Reue. 7,Sacramenta [...] tantum signifi­cāt iustitiam, sed dant et ob­signant [...] in glossa. 2, 4. 2 Cor. 1, 22. Sithenco God had in his word expres­sed and mentioned his couenant with Abraham, therefore he could not take circumcision to hide or couer the righ­teousnesse of faith, but rather to helpe and comfort his faith in temptation and trials, wherewith God meant to prooue his faith, as hee did to the vttermost, namely at the offering of Isaac.

What thing was chiefly taught out of this text?

The true nature and the principall vse of all Sacra­ments old and new, which generally serue to be signes gi­uen of God, to admonish vs by mysticall signification; and seales to assure vs of Christ and our righteousnes by him. Euery signe is not a seale, but circumcision is both; and

DIALOGVE VI.

VVHat is the drift of this Text?

To shew the end of Gods counsell, in iustifying Abraham in time of his vncircumcision, which was to shew, that the Gentiles which beleeue are Abra­hams children though they be vncircumcised, aswell as the circumcised beleeuing Iewes. To explaine this bet­ter, in the former verses two thinges were affirmed of Abraham: First, that he was iustified by the faith he had in his vncircumcision: 2. that hee receiued circumcisi­on as a seale of forgiuenesse of sinnes by the redempti­on of Christ, thorough faith in his blood. Now he shew­eth the cause of each, and that each had his mystery. For the former was so done, that he might be the Father of such as beleeue, being not circumcised. i. Gentiles: the latter hapned, that he might be the Father also of Cir­cumcision. i. the Iewes, not vniuersally, but particular­ly such as walked in the steps of Abrahams faith: and all to this end, to teach that the benefit of imputed righte­ousnesse, pertaineth to both Iewes and Gentiles which are beleeuers, as being equally children of Abraham, and therefore heires of all the priuiledges and rightes which were Abrahams by vertue of Gods promise that he made to him, Gen. 17. I will bee thy God, and the God of thy seede. And againe, Thou shalt be the Father of many Na­tions. Abraham &c. in this name was this whole myste­ry expressed. Concerning the interpretation of the [Page 235] wordes, this phrase of walking in the steps of the faith, &c. hath reference (as may seeme) vnto the commaun­dement, Genesis 17, 1. Walke before me, &c. and it doth verie significantly declare, that there is no other Faith required in the posterity, then which was in the Parent Abraham, namely, such a faith as seeks remission of sins and life euerlasting in grace alone, and not in Circumci­sion and workes of the Law.

Of how many sorts be the Children of Abraham?

They be either Iewes or Gentiles. The Iewes may bee distinguished into circumcised and beleeuing Iewes, and vncircumcised and beleeuing, as Abraham did, but not circumcised as he was; as they were which receyued the Gospell when the law ceased.

What is it then that giueth this dignity to men, to be Abrahams Children?

It is not Circumcision, but Faith, beleeuing the promises after Abrahams example; for it causeth righ­teousnesse to be imputed to them, yea, though they lack Circumcision.

What things are learned from hence?

That it was a great honour which God did vnto Abraham, to make all beleeuers his Children: First, be­cause it is a large and honourable posterity. Secondly, it is also a maruellous great matter to haue Abraham to be our father. For righteousnesse, forgiuenesse of sinne, & all happinesse belongeth to such. We are heere verie di­ligently to obserue (least we erre) that father-hoode in respect of the faithful is heere giuen to Abraham not by efficiencie, as if he should be the worker and authour of faith in all his children (for faith is the guift of God, it is not of our selues, or of any other creature) but by a kind of proportion, because the grace of the Couenant was giuen him vpon that condition and agreement, and by that Lawe, that as carnall parents do passe ouer and de­riue all their inheritances and goods vnto their naturall [Page 236] Children: so Abraham this spirituall Father, should by couenant, doctrine, and example, deriue vnto all the faithfull his spirituall Children, that free blessed­nesse and Iustice of Faith, which hee had receiued of God. Learne also the vnity and harmony of the Church, Faith, righteousnesse in the olde and new Testaments. There is but one Father of all the beleeuers: and there­fore but one faith, one body, and one Church: one Lord, head, and Sauiour; one Iustification, one saluati­on, euen as we professe one catholick Church, the Com­munion of Saints, to which pertaines remission of sins, resurrection, and glory. Hence fals to ground that car­nall conceite of the Iewish Church, that it had onely temporall promises, and were not partakers of Christ and his righteousnes. Furthermore note here, that to be the children of Abraham, and heires of his Iustice, wee ought to labour for such a faith in all points as was his Faith, so qualified as his beleefe was: comming after him in beleeuing, as we would tracke and followe the steps of one which had gone before vs in a rough, vne­uen, and cragged way.

What were the qualities of Abrahams faith, in which we must imitate him?

Sundry and excellent: First readinesse, in that he beleeued God without delay or deliberation, after once he had his promise and vnderstood it. Secondly sinceri­ty, in that he beleeued truly without Hypocrisie Third­ly strength, for that he stroue against, and ouercame all lets of his faith. Fourthly patience, in that hee waited long for the performance of the promise. Fiftly, con­stancy, in that he continued to beleeue vnto the end. 6. Wisedom in that he grounded his faith aright, vpon the word and promise of God, and not vppon men or his owne merites. Seauenthly fruitfulnesse, for his faith was fruitfull of good workes, Iames 2, 22. Abrahams Faith wrought with his workes. Lastly, it was not coniectu­ral opinion, but a Plerophory or firme and full assurance of the promise, Rom. 4.

What were the chiefe fruits of Abrahams faith?

First, singular loue of God, for whose sake hee was ready to offer Isaac. Secondly a true feare of God. Third­ly, rare charity towards men, gladly entertaining strangers. Fourthly, deniall of him selfe, for he left his owne countrey and his fathers house. Fiftly, sortitude and valorous cou­rage, for hee feared greatly no danger nor enemy. Sixtly, contempt of the worlde, with the pleasures and delightes, profits and honours of it: for hee was euer ready to loose and leaue all for Gods name. Such as bee like to Abraham in his faith, hauing or striuing to haue it so qualified and so fruitfull, are indeed the children of Abraham.

DIAL. VII.

VVHat is the scope and drift of this text? what is the purpose of Paul?

To prooue by a newe reason, that Abraham had righteousnes, not by his workes but by his faith: the rea­son is this; By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but A­braham was heire of eternal life, by beleeuing the promise, therefore also he had righteousnes by beleeuing.

Thus most commonly the purpose and connexion of this text is laide downe by interpreters: But Maister Beza and Paraeus wil haue it not a new argumēt to proue the princi­pall thing in question, viz, that righteousnesse is by faith, (for this is not the thing concluded, but the medius termi­nus, or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith, (not they which walke in the steppes of his circumcision or works:) for the lawe, [Page 238] viz. (workes of the lawe naturall or written) is nothing to this child-ship (as I may speak:) reason is because the pro­mise giuen to Abraham to bee heire of the worlde, or to haue the world his inheritance, came to him by the righte­ousnesse of faith: therefore they which walke not in A­brahams workes, but in his faith be his children; as Abra­ham became their father, not by his working, but by be­leeuing: If this sence and coherence be iudged best, then by world, the beleeuers dispersed and scattered ouer the worlde is meant: also there is an Ellipsis of the worde (giuen) which should bee added to promise; and the par­ticle disiunctiue (or) hath couched in it a close obiection; as thus: Be it that the promise of being father of many na­tions, and heire of the world, were giuen to Abraham, on condition of his beleeuing, yet to his seed it might be on condition of workes: no, saith Paul, in no wise; the reason is rendred in the next verse, because so the promise of the inheritance and faith should be void and of no effect.

What is meant here by the world, as you doe Iudge?

Some say the land of Canaan, at least typically and mystically: some by it vnderstād all the beleeuers which are dispersed through the worlde, as is aforesaide: some by it vnderstand all the creatures of the world, which are the in­heritance of Abraham and euery faithfull person: and I take it to be meant of the world to come, euen of the pos­session of saluation in heauen, of the celestiall inheritance. That this is the meaning, may appeare by the whole for­mer treatise of iustification, also by the 14. verse of this Chapter; wherein by heire, none can bee meant but the heires of eternal life: if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other, it is not a misse.

What learne ye hereby, that this inheritauce of hea­uen dependeth vpon the promise of grace?

That beleeuers may surely looke to haue it in the end, because the promise doth not deceiue, seeing it is his promise which cannot lye. Secondly, wee learne that it [Page 239] behoueth the faithfull to haue an eye still vpon the pro­mises, and to haue their refuge thither when they shall be assaulted; as a chased Hart flies to the colde broke, and the fearfull Coney to the rocke or borrow; so wee being tempted run to the promises.

Vpon what condition was this promise giuen or made of God to Abraham.

Not vpon condition that he should fulfill the Law, because the Lawe was published long after the promise, and therefore could be no condition thereof; againe, none can possibly keepe the Law. But the pro­mise was giuen vpon condition of beleeuing, namely; that Abraham & his seede should embrace it by faith.

What doth this shew vnto vs?

The necessity of Faith, in that we are not partakers of the promises without it. 2. the excelency of faith, that to it the greatest promises are made. Lastly, frō hence we are exhorted to labour and striue to attaine the guift of Faith, and to encrease it if we haue it, labouring against hinderances. Let this be further noted, that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance, yet it cōprehends the church of Christ ouer the world, as a spirituall heritage, yea & the right to temporall things in this world, 1 Cor. 3, 21. and all this thorough Christ the promised seed.

DIAL. VIII.

WHat is the drift of this Text?

To proue that the inheritance of heauen is not giuen on this condition, that the Law be fulfilled by vs; and therefore it is giuen on condition of belee­uing. [Page 240] This is proued by a reason taken from absurdities, or from contraries, which is thus; That if the inheritance be got by fulfilling the law, then faith is void, and the pro­mise of none effect: or more plainly thus, If saluation bee giuen on condition of woorking or doing, then it must needs be that faith which beleeues the promise is idle, and so the promise is also idle and frustrate; which were an ab­surd thing either to thinke or speake so, for God neither doth or promiseth ought in vaine.

Hath the reason good waight and firmenesse, if it bee framed from the law of contraries?

Yea, for to haue saluation by merite of our workes, and to beleeue that it is giuen vs by vertue of a free pro­mise; these two are so contrary, that if merit bee granted, beleeuing is clean destroyed, and if beleefe be taken away, then the promise vanisheth; the promise & the law, workes and fauour in this case of iustification, cannot agree toge­ther, as Rom. 4. 4.

What is meant by them which be of the law?

This phrase in Scripture signifieth two things; first, by them of the law, is meant the Iewes which are circum­cised, to whom the law was giuen. Secondly, such as chal­lenge & claime saluation by merit of works, or vpon con­dition to fulfill the lawe, so it is taken here: now the lawe thus taken for merit of workes, doth suppose a debt, & de­stroyeth grace, being quite opposite to the promise.

What is meant by this, that faith is vaine and the promise voyd?

That is to say, faith should be required of vs in vain, and the promise of God made in vaine, if the inheritance of heauen came by workes: but it were a very absurd and wicked thing to say thus, as apeareth by these reasons. First, because God doeth nothing in vaine. Secondly, because none can in any wise keepe that condition of fulfilling the law: therefore the promise of grace and faith, bee most needfull and necessary, without which, our mind would al­wayes be full of distrust, the law being vnpossible.

But if the law and the promise be so contrary, that the putting of the one destroyeth the other, howe is it that God hath annexea so many promises to the law?

There is a difference to bee put betweene the pro­mises of the law and of the Gospel; for the promises of the Gospell bee of remission of sinnes, iustification, the holy Ghost, saluation: these are not made to the lawe (that is,) on this condition to keepe the law perfectly, or else not to haue them, because then these promises should bee voyde, seeing none fulfil the law, and so we should euer be doubt­full.

What is the second reason why the fulfilling of the law is no condition of the promise?

It is taken from an euident effect of the law through our default, not of the law it selfe, as thus; the law accuseth vs and pronounceth vs guilty of wrath, that is, of punish­ment: therefore remission of sinnes and saluation, is not from the law; for we cannot be saued by that which con­demneth vs; and punishment is repugnant to the inheri­tance and promise.

How commeth it that the law condemneth vs to pu­nishment?

Through our trāsgression and breaking of it, wher­by we fall into the wrath of God, for there must needs be transgression where there is a law, because mans corrupti­on cannot obserue it; and where there is transgression there must needes bee wrath; and such as are subiect to wrath and vengeance are voyde of eternall life: therefore the Apostle reasoneth well, that the inheritance is not by fulfilling the law, because the law causeth wrath by reuea­ling it, and declaring vs guilty of it, insomuch as wee haue broken the law.

What woorketh this in men; that the lawe causeth wrath?

In wicked men it worketh a hatred of GOD, and causeth them to flye from him and strue against him: but in the elect it leadeth them to Christ, as the disease being [Page 242] felt driueth to the Physition.

What vse is there of this?

It serueth first to reproue the Papists, who teach that eternall life may be merited by the workes of the lawe, as one should say, that life may bee found in death, peace in wrath. Secondly, it reprooueth ignorant Christians, who attribute saluation to their good deedes and seruing of God. Thirdly, it teacheth the true bounds and limits of the law, that it was not giuen to iustifie, and therefore that we should not leane to the law for saluation: but hauing learned and beene made to feele by it, that we are vnder wrath thereby to be driuen vnto Christ our peace-maker, as the sence and smart of our wounds sends vs to the Chi­rurgeon.

DIAL. IX.

WHat is the drift of this text?

To proue the former point, that the promise of heauenly inheritance is ours by beleeuing, and not by woorking; the reasons to proue this, are two. First, if the promise bee made vpon any other condition then beleeuing, then it is not free but of debt. Secondly, the promise is not sure, except it bee ours by beleeuing: for there can be no certainty by workes of the law, which we be not able to do perfectly.

What other thing is contained in this text?

A distribution of Abrahams seede, into beleeuing Iewes and beleeuing Gentiles: the former called his seede after the law, because the law was giuen to the Iewes; the other which be of Abrahams faith, viz. beleeuing Gentiles.

What doth he speake of here when he saith [it is]?

Hee speaketh of the heauenly inheritance pro­mised to Abraham; also he saith, it is by faith, to shew that the promise of the heauenly inheritance, was giuen on condition that wee do beleeuc, and that faith is the Instrument to receiue it: and the manner of Scripture phrase, is to attribute that vnto the instrument, which is proper vnto the agent.

What is meant by this, that [It might come by Grace?]

We may vnderstand by Grace, either the obiect of Faith, that is, Gods grace and mercie offered vnto vs in Christ, which is the very thing that faith looketh vn­to, and leaneth vpon, as the marke and stay of it: or by grace may bee vnderstoode the scope and end of Faith, which is the glory of Gods grace and fauour: for, it is much to the praise of Gods grace, to forgiue sinners, which beleeue in Christ, without all consideration of merits.

What things did we learne from hence?

These three things: First, that to attaine a be­nefit by Faith, and to attaine it freely is all one; Faith & grace being so knit, as one put the other is put, and con­trarywise. Secondly, that it is a Doctrine that tendeth directly to the glory of Gods grace, to teach, that righ­teousnesse and life commeth by Faith. Thirdly, that such as will haue heauen by merit of workes, are enemies to Gods grace, whatsoeuer pretence they haue to cloake their wickednesse, yet he puls downe grace, who buil­deth merit.

What learne we by these words, that the promise might be sure to all the seede

First, that there is a mutual relation or reference betweene the promise and faith, that is to say; the pro­mise is made, that men should by faith lay holde on it; and faith on the other side, taketh to nothing but the promise. Secondly, we learne, that Faith maketh belee­uers sure of their saluation, because it leaneth vppon a [Page 244] sure and firme promise: for it is the nature of faith to be sure and certaine, yet it is the more firme and certaine, because the promise which it beleeueth, is firm and cer­taine, like to God the promiser.

Were not the promise sure, if it were giuen on condi­tion to keepe the whole Law?

No, because of mans weaknesse which cannot keepe it: as also, because of the Gentiles, which were not subiect to the Law and Ceremonies: and therefore could not haue enioyed the promise of life, if it had bin by the Law.

Tell vs, is there any thing which may hinder this cer­tainty of belieuers?

Yea, two things: First, doubt of perseuerance to the end, which satan and the flesh do suggest to the godly. This hinderance may be remoued first by praier, which beeing made from faith for the guift of perseue­rance, it obtaineth it. Secondly, by the Meditation of Gods eternall loue and couenant, that he will bee our God for euer, ler. 31. 3, 32. 40. and of Christes interces­sion, which keepeth the beleeuers from salling away, Ioh 17. The 2. hinderance is our manifold and great sins. This hinderance may be remoued, by considering, that none can be without sinnes, and that the best men haue foule ones, who yet lost not the certainty and holde of the promise thereby, because vppon repentance, they were sorgiuen for Christ his sake.

But will not this certainty of Faith breede in vs car­nall security?

No, especially if these cautions be obserued. First, that we ground our certainty out of our selues, vpon the infallible promise of God. Secondly, our certainty must be ioyned with feare of offending God, as it is written, Be not high minded but feare, Rom. 11, 20. Thirdly, pre­sumptuous sinnes are to be auoided, Psal. 19, 13. Fourth­ly, it may not be applied to licentiousnesse. I astly, wee are not to bee ignorant, that it is neuer seuered from some doubting, which is moderated and ouercome by a [Page 245] true and liuely Faith.

How can our Faith be certaine, and yet be moued to doubting?

Yes, for these come of diuers grounds; certainty of faith springeth from the nature of faith, and from the truth and power of the promiser, Rom. 4, 20. but doub­ting commeth from the weakenesse of faith, as shaking commeth from the palsy, not from the hand.

What is the vse of all this?

First, it administreth a maruailous great com­fort to such as haue obtained grace to beleeue truly, al­though weakly, for they bee without hazard of perish­ing, and certaine to haue saluation. Secondly, an admo­nition to labour hard for faith, and to preserue it when we haue it. Lastly, that the Papists must needs doubt of their saluation and be fearfull, seeing they will haue the promise of life eternall fulfilled vnto them, vppon the merit of their workes, and not on their faith only. For they are alwayes doubtfull whether they haue merited sufficiently, they know not when they haue done works enough: yea, in their Tridentine Councell, they com­mend no other faith but coniecturall, euen a bare opini­on and haesitation; condemning ful assurance or certain­ty of faith, for impious presumption, allowing not cer­tainty of grace, without a speciall reuelation from hea­uen.

DIAL. X.

WHat things be contained in this Text?

Foure thinges: First, hee proueth by the [Page 246] word of the promise, that Abraham is the father of belee­uing Gentiles, (as it is written.) Secondly, hee she weth how and in what manner he is their father (before God.) Thirdly, he commendeth Abrahams faith in respect of thatA digression into the praise of A­braham and his faith. whereunto it leaned (which is God himselfe.) Lastly, God is described by two effects, impossible to art or nature: First, quickning the dead, secondly, calling thinges which were not, as though they were; here is the second mayne part of this chapter, namely a degression into the praise of Abraham.

From whence is the authority fetched, which is here brought to proue the beleeuing Gentiles to bee Abrahams chil­dren?

Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name.

What is here meant by many nations?

All such as should beleeue, of what nation or people soeuer they were.

In what sence is Abraham called their father?

First, because he was a patterne of faith to all belee­uers. Secondly because he was a teacher of that saith, be­ing a Prophet, Gene. 20. 7. Thirdly and chiefly, because all beleeuers haue fellowship with Abraham in those pro­mises concerning the Messias, which were made to him.

But how came Abraham by this honour, to bee the fa­ther of all beleeuers?

By the vertue of Gods free promise, beeing belee­ued by him; therefore Abraham had not this honour by workes.

But how and in what manner is Abraham the father of all beleeuing people?

That is expressed in these words [before God] which wordes bee taken diuers wayes of interpreters: some ex­poundNon [...] more, sed dei exemplo, vt Chrysost. it thus, (before God) that is to say (as God is, or after the example of God, who is father of all people, Gen­tiles as well as Iewes;) so is Abraham a father. Some againe expound it thus, (before God) that is, so he is a fa­ther [Page 247] as the fatherhoode of Abraham cannot bee vnder­stood by mans reason, but by the Spirit of God. But these words (before God) are to bee vnderstoode of a spirituall kindred, such as hath place before God, in his sight and ac­count, and maketh vs accepted in his sight: there is great necessity hereof, because sithence the blessing of sauing health is contayned and shut within the seed of Abraham, therefore wee must bee Abrahams Children according to faith, that we may be partakers of life eternall.

What is the instruction from hence?

That the Iewes which are Abrahams children onely according to the flesh by carnall generation, are not so precious in Gods sight, as the Gentiles which beleeue; for these are properly children and heires of heauenly Ca­naan, where of the earthly was but a type and a shadow.

What is that whereunto Abrahams faith doth leane?

It is God whome hee beleeued; now to beleeue God is not only to giue credit to his word, but to put con­fidence in his mercifull promises; for faith cannot find any stay vntill it come to God, because hee onely is infinite in power, as well as in trueth and goodnes; for hee alone can produce a beeing out of a-not-beeing, and restore life to things dead.

What testimony did God giue to Abraham of his in­finite power and omnipotency?

Vnto the persons of Abraham and Sarah, who in re­spect of generation were as good as dead; for she was both barren, aged, and past bearing, and hee was an hundered yeare olde: so as there was in reason as much hope of the dead to engender, as of them. This of quickning the dead may be stretched further, euen to the particular raysing of some who were naturally dead, as Lazarus and others, as also to the generall resurrection of the dead at the last day, in both which respects God doth quicken the dead: also the Saints while they liued, haue had often experience of this effect of Gods power; namely, that being often (as it were) dead in their owne opinions by greate sicknesse [Page 248] or very perillous daungers, they haue beene sud­denly and mightily reuiued, as Daniel in the den, Isaac on the Mount Moriah, Ioseph in the pit, Moyses in the water, and Peter on the water: nay further, this hath also place euen in soule cases, for while some that haue thought themselues no better then dead and lost men, in respect of their many and fearfull sinnes, haue yet bin quickned by Gods mighty grace, and restored to hope, as Iob, Dauid, and others. Lastly, in order of Nature, this hath place: for we yearely see thinges, as Hearbes, Plantes, and other creatures dead in winter, reuiued in the spring time.

Whereunto should this serue?

To teach the godly in their greatest extreami­tics, to fixe the eye of their minde vpon Gods Almigh­tinesse, that they may haue comfort, knowing that they haue to do with a God, that can say to the dead, Liue, & they shall liue: Also, to ground all their prayers vppon his power, as the chiefe prop of faith.

Whereunto do ye refer that which followeth, of calling things which are not, as though they were?

Vnto the Gentiles, which of no people were made a people by Gods especiall calling. These words haue yet a larger sence, for God fulfilled them in the first creation, wherein by his word onely, hee made all things of nothing: also he daily fulfilleth them in the re­generation of the elect, who before being not beloued, are now beloued. Hos. 2. 23.

What may we note from hence?

The easinesse of creating and regenerating, which with God is no harder for vs then to cal a man to vs, or to call any thing by the name. Wee see also what an effectuall calling is, a powerfull woorking, causing persons to be what they were not; of enemies and sin­ners, sonnes of God and righteous.

DIAL. XI.

VVHat is the drift of this Text?

To extoll and praise Abrahams Faith by two reasons: First, that it did not giue place to sence, nature, or humaine reason. For he beleeued aboue the hope of man. Secondly, that it did embrace the truth of Gods promise, contained in these words; So shal thy seed be. And thirdly, that he made the Diuine promise, the support and prop of his Faith (according to that was spoken.)

What is meant when he saith [He beleeued vnder hope aboue hope?]

That he beleeued vnder the hope of God, & aboue the hope of man: for when things were dosperate in the reason of man, and there was no hope at al, yet looking vp vnto God, he had hope; he conceiued inuincible faith in his heart, ioyned with an infallible hope euen against hope of flesh, nature, and all mans reason.

Do ye not by hope vnderstand things hoped for?

It is true, & then the meaning is contrary to that which might by man haue beene hoped for, hee waited for things which were set forth of God to be hoped for; ouercomming by his faith, all difficulties, absurdities, & impossibilities, which natural reason might obiect and oppose to him.

What was our instruction from hence?

This, that a true faith dooth enable vs to expect such things as the reason of man would neuer look for. Example heereof we haue in Abraham, who beeing an hundred yeare old, it was against reason, that he should [Page 250] looke to bee a Father, yet his faith beleeued it (seeing God promised it.) Also Dauid against all humaine rea­son and hope beleeued, that he should be King of Isra­el. Also, when Moyses beleeued, that the people should passe through the Red sea as on dry Land, it was against reason: the like is to bee saide of Ioseph and of many o­thers.

Is it not dangerous in things which are set forth to be beleeued, to take counsell with the wisedom of the Flesh, or with humaine reason?

It is so, as appeareth in the example of Sara, of Zachary, and Moyses; all which were punished, because they consulted with flesh and bloud instead of belee­uing. Also, in the example of wicked men, who haue re­ceiued hurt by leaning too much to the wisedom of the flesh, more then to the word of God, as they which pe­rished in the wildernes: also a Prince which was seruant to Iehoram King of Israel, 2 Kings 7. Lastly, Zedekiah K. of Iudah, Ier. 39, 7. Therefore in things which are pro­pounded by the word to be beleeued of vs, we must re­nounce that which our owne and other mens reason can obiect, seeme it neuer so absurde and vnpossible which God promiseth, yet it must absolutely be belee­ued.

What was further commended to vs out of the first part of this sentence?

That it is the propertie of a true faith, to keepe men in hope, euen when things seeme desperate. Exam­ple heereof we haue in our Sauiour Christ, Math 27. My God my God, why hast thou forsaken mee. And Saint Paul, Act 27. & Iob & Ieremy. For faith doth beare it selfe bold vpon the truth of Gods promises. For faith doth be­leeue the whole word of God, according as is written, Faith is by hearing, and hearing by the word of God, Rom. 10, 17. But the word of promise is that whereabout Faith is properly occupied, and especially the word of the Co­uenant, wherein God promised to bee mercifull to our sinnes.

Yet the promise that Abraham is saide to beleeue, was of a temporal blessing, euen of a large posterity.

It was so, but this dependeth vpon the Coue­nant of grace, and helpeth him to beleeue that. For, he that can beleeue God to be faithfull in smaller thinges, can also beleeue that he will keepe his truth in greater thinges. Againe, all earthly pronuses are fulfilled for Christ, who is the substance of the Couenant. Againe, all earthly promises proceede from mercy, and Christ is the foundation of Gods mercy towards vs.

DIAL. XI.

WHat was the drift and end of this Text?

To praise the faith of Abraham by these few Reasons. First, by setting downe the hinderances of his faith, as the deadnesse of Abrahams body, and of Sarah her wombe. Secondly, by opposing to it the con­trary, which is vnbeleefe. Thirdly, by the measure of his Faith, which was a strong and full assurance. Lastly, by the end of his beleeuing, which was, the giuing of God the glory.

What is meant heere by being weake in Faith?

Sometimes Faith is put for the Doctrine belee­ued, Rom. 14, 1. then to be weake in Faith is to be rude and ignorant of the truth, and not to be weake, is to be verie expert and skilfull. But faith is heere put for the guift of faith, and by not being weake in faith, he mea­neth that he did strongly beleeue God. This speech is a [Page 252] figuratiue kinde of speech, when one meaneth more then he expresseth, as Psal. [...] 1. 17. not to despise, is put for to hold in great account.

What were the hinderances which might haue trou­bled and hurt Abrahams faith?

The deadnesse of his owne body and of Sarahs wombe, which he did not consider; that is, he thought not these things so able to hinder the promise of God, as Gods power was able to fulfill the thing promised: neither did he reason by vnbeleefe against the promise of God, saying he mocks me, or it will come to nothing.

What was the instruction from hence?

Thisꝭ a strong faith yeeldeth not to such lets which discourage or daunt it: but breaketh thorough, and ouer­commeth, them all, bee they neuer so many and so great: whereby the faithfull are to be admonished of their duty, which is, to striue against the impediments of their faith, not to yeeld.

What thing is contrary to faith?

Vnbeleefe, by which is meant either a meere priua­tion of faith, when there is none at all: as in Turkes and Iewes, and wicked men: or a defect in beleeuing, where­by one beleeueth a thing faintely, through infirmity of faith. Vnbeleefe if it bee a meere absence of faith, then it breedeth that wauering, where of Iames speaketh, Iam. 1. 7. if it be but a defect of beleese, then it engendreth doubting such as is here spoken off.

But had Abraham no doubting at all, touching the thing which he beleeued?

Yes, on euery side doubting offered it selfe, but when hee looked to the will and power of God, hee was certaine of the promises and subdued doubts arising; for it is impossible that any man should so beleeue as to bee freed from all doubting; because euery mans faith hath in­firmities in it.

Whence happeneth this infirmity of faith vnto godly men?

It commeth two wayes; first, by want of knowing well such thinges as are to bee beleeued: example in the Iewes, Rom 14. 21. Secondly, by not constantly and firmely cleauing to such things as they know well; as Peter when he walked on the water, knew Christ wold haue him come to him, but did not closely hold to Christs words.

What should this worke?

Earnest prayer vnto God to encrease and stablish our faith.

Now tell vs of the measure of Abrahams faith what it was?

It was not a little and weake faith, but a strong and great faith, such a faith as fully assured him of the thing promised to him. This word, full assurance, is fetched from shippes, which against winde and waues, are yet with full and strong saile carried vnto the hauen: so Abraham by the strength of his faith, ouercame al waues of doubts bea­ting against his minde.

What may be obserued from hence?

That in euery true faith there is an assurance and perswasion of that which it beleeuth, but not a full assu­rance, for this is proper to a strong faith. Secondly, that weake Christians should not be discouraged, because they be not fully assured, so as they striue towards it: for the mea sure of true faith is differing, and God lookes not to the quantity, but to the trueth of faith.

What is the end whereunto faith tendeth?

It is the glory of God, because our faith giueth vn­to God a witnesse of his great power, truth and goodnes, euer contrary to our reason and sence.

DIAL. XII.

VVHat is the end and scope of this scripture?

Together with the conclusion of this Chapter, it doeth conclude the treatise of Abrahams iustification. In this conclusion wee may obserue these things: first, the cōclusion it selfe, verse 22. (and therefore.) Secondly, an application of Abrahams example to the be­leeuing Romaynes, and to all beleeuers, verse 24. as tea­ching a doctrine common to the whole Church. Thirdly, a proofe of the fitnes of this application, from the end and drift of this Scripture, verse 23. (now it is not written.) Last­ly, a declaration of iustifying faith, by the twoe speciall things on which it principally leaneth, (the death and resur­rection of our Lord.)

For the conclusion, tell vs what is the meaning of it.

Thus much; that it is no maruell if the faith of Abra­ham were imputed to him for righteousnesse, seeing by it hee did so strongly and liuely apprehend the mercies and promises which the strong and faithfull God gaue him.

We may not then thinke by the Apostles words (there­fore) that he meant to make faith a meritorious cause of Abra hams righteousnes.

No surely, his purpose is to declare, not what his faith merited, but that it was a true, liuely, and sound faith, seeing it did so firmely lay hold on the trueth and the po­wer of God, promising to Abraham eternall blessednesse in the person of the Messiah.

May not a weake Beleeuer by this be moued to thinke that he is not reckoned iust, seeing hee cannot so strongly be­leeueFaith is but a condition or Organ of righteousnes, not a meri­ting cause. as Abraham did?

No such matter: For this Text applyeth Abra­hams example not vnto strong beleeuers, but vnto be­leeuers. For whosoeuer beleeueth truly though weake­ly, [Page 255] yet that weake faith (being true) shall iustifie them. For Faith iustifieth not as a quality, or in respect of the quantity and measure, but by the vertue of the obiect.

But is not righteousnesse imputed to the elect, before they do beleeue?

No such thing; it was not imputed to Abraham till he had faith. Likewise, it is reckoned to his children on this condition, so as they beleeue, or at that time when they shall beleeue. Faith and imputation of righ­teousnesse go together in order of time, though not in order of Nature, for so faith as a cause goeth before.

Tell vs now what the application is?

Abraham beleeued and was reckoned righte­ous: likewise all Abrahams Children are iustified by be­leeuing the promise. For no otherwise are the Children to be iust, then was the Father, who by an inheritable right conueyeth to them, the Iustice imputed to him­selfe.

What is the ground and reason of this application?

The scope and end of the Scripture which ay­med not at Abraham only, when it is written (he belee­ued, and it was imputed to him for righteousnesse) but had respect heerein to all that should beleeue as Abra­ham did. This may appeare by the fifteenth Chapter of this Epistle, verse 4. that the things which are written of some one, do concerne all. Also Paul saith so much in effect in this place, That that which was written of one Abraham, did belong to all the faithfull.

But how will this hold in other things which are writ­ten both of Abraham & others which no man may draw vnto himselfe for imitation, as Abrahams sacrificing of his son, and lying with his handmaide, and many such like things? and if it hold not in these things, how then doth Paul with any strength of reason gather in this poynt of Iustifying by Faith, that it be­longeth to vs, which was written of Abraham?

The answere is this: Some things which are written of Abraham and other of the Saints, are perso­nall [Page 256] or singular which either were their infirmities, or such things as they did by a singular calling, as Elias his praying for fireto fall [...] heauen: and some other thinges are writ­ten of them, which they did by vertue of an vniuersall voca­tion, which are common to them with all others. These we may distinguish after this manner: Such things as they did besides or contrary to the lawe of God, these are singular and personall, and herein wee must not imitate them; but such thinges as were agreeable to the law, or the generall commandements of God, they belong to the generall e­state of all Gods people, and in them wee are to followe them; as for the other, we are not to read or think of those singular thinges without fruite, for the whole Scripture is profitable: howsoeuer wee may not become followers of them therein, yet there is of euery Scripture a profitable vse perpetuall to all times.

What other things may bee noted from this ground of the Apostles application?

Sundry things: first, the sauing vse of the Scrip­tures is proper to the faithfull, for whose good alone they were written; a speciallmercy. Scondly, that diuine trueth must bee prooued by diuine Scripture, and not by hu­maine writers, which are of no authority in matters of sal­uation. Thirdly, examples serue very well to declare doc­trines and commaundements, because to thinges hard and doubtfull, they bring great light and cleerenesse, for that in them the minde and sences both are ioyned together. Fourthly, we learne that it is a great comfort to the faith­full, to bee made equall to Abraham in iustification. To Iusticiaries, mercenarie hypocrites, infidels, and prophane vnbeleeuing worldlings, it hath no comfort.

What is the fourth thing contayned in this text?

To lay forth the two principall thinges, whereunto faith leaneth, to witte; the death and resurrection of our Lord. For Christ dead and raysed againe, is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support & stay to itselfe. Ther­fore [Page 257] the Apostle doth ioyne his death and resurrection to­gither:God manife­sted in the death and re­surrection of Christ, is the euen or e­qual obiect of true faith, which is so carried to God, as it ac­knowledgeth Christ the re deemer, and confidently resteth on him dead and raysed. because neither his death without his life, nor his life without his death, could any whit auaile vs to Saluati­on. Hence are they in Scripture so often ioyned togither. Pagans can beleeue that Christ being a man died, but that he is risen, they do not.

Who deliuered Iesus to death?

Iudas for his gayne, the Iewes for enuy: Christ de­liuered himselfe for his Fathers will to obey it; God the Father deliuered his Sonne for the redemption of sinners, out of his loue, as it is written, So God loued the world, Iohn 3. 18. This last deliuering is meant here : Iudas, Christ, God did one and the same thing, but not for one and the same end; therefore Iudas a sinner, and God iust.

What was learned hence?

That the whole efficacie of Christs death, doth de­pendIudas shal haue the re­ward of his malice, when Christ shal reape the prayse of his Loue. vppon Gods free will and decree, that is; that his death had beene of no force to satisfie Gods wrath, had he not dyed according to the determination of his father: and this is that which is written, Iohn 6. 27. Him hath God the Father sealed.

To what death was Christ deliuered?

To the most shamefull and cruell death of theScriptures lead our mids to God as so­ueraign cause Esay 53. Crosse; his bare death is not onely here meant, but all the miseries of his life, yet his death onely is named, because it was the perfection of all, and that wherein his obedi­enceIohn 13. 17. most appeared; the top of his obedience, & EpilogueRom. 8. 32. 33 of his passion.

What necessity was there of his death, seeing hee was free from sin in himselfe?

Although himselfe had no sinne, yet our sinnes were2 Cor. 5. v. last Esa 53. 5. 6. 7. all imputed to him, as to our surety and pledge, who was to answere for vs. But further, this was the end for which hee dyed, that ouercomming death in his resurrection, he might fully satisfie for our sinnes. For death by GODS iust decree, was pronounced the wages of sinne, Genesis 2. we had surely suffered it eternally, if our Mediatour had [Page 258] not both borne and conquered it.

What sins doth he speake of?

Not our light and common infirmities, but our most grieuous and haynous sinnes, by the which wee de­serue euen to fall from the grace of God, if he should deale with vs in rigour: not his but our sinnes were the cause of his death; which suffied for all, hath acquitted vs from them all, one and other.

What learne we from hence?

Very many things; first, that we are bound to loueThat we may haue the fruit of Christ his death, we must bring Abrahams faith, loue & repentance as proofes of a true faith. Christ, who so loued vs. Secondly, we must loue our ene­mes as Christ Iesus dyed for his enemies. Thirdly, sinne is a most loathsome thing, being the cause of Christes ac­cursed d ath. Fourthly, that there is iust cause of beeing humbled by this consideration, that wee were the meanes of Iesus death, wee killed the Lord of life. Fiftly, there is matter of great comfort, to heare that our greatest sinnes are done away by his dying for vs, for his bloud was of infinite value, being the bloud of God, Acts 20. Sixtly, that all men must be fearefull to offend God, who shewed him­selfe so mercifull and so iust, in the death of his sonne: iust to his Son standing in our roome, but mercifull to belee­uing sinners, whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually.

Did Iesus remayne in death?

No surely, for then he should be thought to dy forIf Christ had abid in the Graue, sinne had not been ransomed, nor Gods wrath appea led, not death conquered, nor life meri­ted. his owne sinnes, also to be but a meere man: and therefore he rose againe, euen to declare that hee was God, and ab­solued from our sinnes and wee in him: for in that death could not hold [...] in his denne and house, that made it manifest that our sinnes which hee tooke vppon him, were all discharged, that we might be iust through him. This is the meaning of that which is here written, Hee rose againe for our iustification. Christ is sayd to be raised of God, who deliuered him, and of himselfe, for God doth all things by his Son.

Is there any other fruit of his resurrection?

Yea, for thereby Christs members are raised vp to newnesse of life, Rom. 6, 4. Also it is a pledge of our resurrection to life eternall at the last day, 1 Corm. 15. Lastly, in his resurrection, he began his exaltation vnto glory, and hath giuen sufficient testimony and declara­tion of our absolution from sinnes, out of which sithens he was deliuered, as his raising againe did proue (for he had stayed in death, if but one sinne had beene vnsatis­fied for) heereby we haue assurance of our iustification in him.

DIALOGVE I.

WHat is the connexion or dependance betweene this Chapter and the former. Also tell me the argument of this Chapter, and of what parts it consisteth?

Paul hauing taught in the last verse of the former Chapter, that mans iustification be­fore God, was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended, now he continueth the same argument, and sheweth what a ri­uer of benefits do flow out of this Fountaine of free Iu­stification, both to present comfort, and life eternall in the heauens. Vpon the rehearsall and demonstration of which benefits, (as the two principall parts) this Chap­ter [Page 260] standeth. For first, he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord, beginning with iustification, the foundation of reconciliation & peace, whence the rest do yssue to ver. 5. after followeth the demonstratiue confirmatiō of the same, to verse 19. Vnto which is anexed an answer, tou­ching a question wherefore the Law entred, namely, to encrease sinne, and make the grace of God to super­abound, in the two last verses. For this first verse, there be these foure thinges done in it. First, the Author and worker of so many great benefits is mentioned, [The Lord Iesus Christ.] Secondly, the hand which receyueth him, to wit, [Faith.] Thirdly, Iustification, as the ime­diate fruite of Faith in Christ. Fourthly Peace, as the neerest effect of a iustifying Faith. Touching the words, by Iustified is meant as afore in Chapter 3. to bee absol­ued from sinne, and accepted as righteous before God, thorow or by faith; that is, not for faith as a meritori­ous cause, or by infusiō of the habite of faith formed by loue, but by faith, as a spirituall hand & instrument re­ceiuing Christ dead and raised again. By peace, not mu­tuall concord between Iew and Gentile differing about the Law, but reconcilement with God; and therefore the verbe [Haue] is to bee read in the indicatiue, not in the imperatiue moode, as the olde Latine translation reads it; which reading and sence, some of the Fathers fauour, contrary to the authoritie of the Greeke Copy.

What is the drift of this Chapter?

To teach and set foorth iustification by the ef­fects, and by the contraries. The effects of iustification mentioned in this Chapter, be sundry. First, peace with God. Secondly, accesse vnto his grace. Thirdly, stan­ding in that grace. Fourthly, hope of glory: these bee internall, they which follow be externall. Fiftly, reioy­cing vnder that hope. Sixtly, ioy in tribulation. Sea­uenthly, patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedi­ence and death ensuing thereby.

What vse is to be made of these fruites of Iustifica­tion?

A two-fold vse: First, there is a reason from them to proue, that Iustification is by faith the reason is this; That Iustification which breedeth and bringeth foorth peace and the rest of these effects, that is, true Iustifica­tion. But Iustification by faith, bringeth foorth peace, and the rest of these effectes, therefore it is the true Iu­stification. The second vse is this; by these effects in our selues, we try out the truth and certainty of our Iustifi­cation before God. Where these effects be found in any true measure, there the cause which is iustification, must go before.

What [...] the first of these effects?

Peace with God, by which (some thinke) is meant mutuall concord and amity amongst men, & then they do read it exhortatiuely [Let vs haue peace.] but this cannot heere be vnderstood, for then he woulde haue saide peace with men; neither would he haue said in the first person [we haue:] But by peace with God, is vnder­stood Reconciliation, not humaine, but diuine atone­ment, whereby our sinnes which breede enmity, and se­parate God from vs, beeing forgiuen vs, wee haue him now pacified towardes vs, and of a more then terrible Iudge, he is become a most kinde and amiable Father.

Then our sinnes had made a diuision betweene vs & God.

They had so, but the guilt of them being done away and pardoned through faith in Christs death, now God is one with vs, and we with him, euen so manie as haue Faith to beleeue in Christ, who was dead and risen for them.

Where doe ye finde peace put or vsed for truce or at­tonement with God?

In many places of Scripture, as where Christ is called our peace, and the Prince of peace, & our Peace­maker, Esay 9, 6. Ephes. 2, 21. Col. 1, 18.

Is this a great benefit to haue God reconciled vnto vs?

Yea surely, for all our happinesse standeth in it, and without it there is nothing but misery. For, in his fauour is life, and death in his displeasure. From which benefit, dooth follow a tranquillity and peace within our selues, which is called peace of Conscience, vpon which doth follow another outward peace, euen agreement among Brethren.

What do ye call peace of Conscience?

When the wounds and terrors of the Consci­ence, caused in vs by the feare of Gods iudgements for sinne, being healed by the death of Christ, instead of accusing and terrifying, it doth excuse and acquit vs be­fore God, whereof followes vnspeakable quietnesse & rest in the soule.

What difference put ye between a true peace of a good Conscience, and a false peace of a dead and benummed consci­ence?

They agree in this, that both are quiet, but in o­ther thinges they differ much; as first, the dead consci­ence is quiet, because it hath no feeling of sinne at all, & of the terror of Gods wrath for the same: but a good conscience is quiet, because it feeleth sinne to be forgi­uen, & God pacified. Secondly, a dead conscience fea­reth not sinne, but a good conscience is awfull of sinne. Lastly, a dead conscience though it be quiet, yet it com­forteth not; but a pacified conscience hath vnspeakable comfort within it selfe. For, it is a continuall Feast, chearing the heart admidst dangers.

How is this peace of Conscience gotten and preser­ued?

It is gotten two waies: First, by grieuing for our sinnes past, done against Gods Law. Secondly, by be­leeuing the promises of the Gospell touching forgiue­nesse of sinnes. Also, it is two wayes preserued, first, by auoyding all, but especially knowne sinnes. Secondly, by doing euerie dutie vprightly, though not perfectly. [Page 263] Thirdly, by often confessing our sinnes, and earnest as­king of pardon, and forgiuenesse for them.

May not this peace with God be lost?

The sence of it may bee lost, but the thing it selfe cannot be lost: the sence of it may bee lost, eyther by some grosse actuall sinne, or by some strong fitte of temptation, or when men waxe proud and secure. This may be declared by the comparison of the Sunne vnder clouds, of fire couered vnder ashes, of trees dead in the Winter, of a man in a trance. Also, it may bee declared by the examples of the godly, as Iob, Ieremy, Dauid, Eze­kiah, Christ.

How is this peace recouered, after the sweetnesse of it is lost?

By priuate prayer and comforts of the Godly, Iames 5. Secondly, by remembring the olde mercies of God. Thirdly, by attending the publicke Ministery. Fourthly, by renewing our repentance more seriously.

By what meanes is our peace wrought with God?

By meanes of our Lord Iesus Christ, without whom nothing is to bee found in God, but wrath and horror. As contrarily thorough his mediation and me­rit, all grace and fauour is procured for vs. They which say, that Iesus is the preseruer of vs in this estate of peace, say true, but say not all, for this peace was effec­ted by Christ, as a ioynt cause and fellow-worker with his Father: for whatsoeuer the Father doth, that dooth the Sonne.

DIAL. II.

VVHat is the Sum and drift of this Text?

To lay downe three fruites of a iustify­fying [Page 264] Faith. First, accesse into the grace of God. The second is, a standing in this grace. The third is ioy vn­der the hope of glory.

What is meant heere by grace, and by accesse vnto this grace?

Some do vnderstand by grace, the grace of a good conuersation, or of imputed iustice, which here is called Grace, because it is freely giuen; and then to haue accesse, is freely to be brought into such an estate, wherein Christ with his merits is imputed to vs so soon as we beleeue. But by Grace I vnderstand the free fauor of God; and to haue accesse to this grace, is to haue a libertie to come or approach to God in all our wantes, being through Faith in Christ made gracious and fauo­rable to vs. This is the same with that of Paul, Ephes. 3, 12. Wee haue entrance with boldnesse through confi­dence and faith in Christ: and also with that Heb. 4, 16. Wee may with boldnesse come to the throne of Grace, hoping to finde helpe in the time of neede.

How doth this fruite follow the former?

Very fitly: for as our sinnes not forgiuen, doe shut vs out, so sinne being pardoned, and God reconci­led, we may now resort to him, being made propitious to vs. This may be declared by the example of Absolon, who beeing in his Fathers displeasure, might not come in his sight; but atonement being made by Ioab, hee af­terwards came before his Father. This then is a maruai­lous great benefit, that we so litle and vnworthy, should be allowed to enter once into the glorious presence of so great and worthy a God. It is a great priuiledge for a meane subiect, obnoxious through some crime to pu­nishment, by the mercy of his Prince not onely to bee pardoned, but so honoured, as he may at all times haue accesse to his Prince, and entreate both for himselfe and his friends. Here is then an amplification of the first be­nefit. For it is more to bee brought to presence, then onely to be reconciled.

By whom haue we this priuiledge?

By Christ Iesus alone. For hee alone it is, who presenteth our Prayers in his owne name, and by the merit of his death cleaoseth our Prayers, that God may accept them. And heerofhee is called our Intercessor, because his death commeth betweene Gods iustice and our sins, to make way for our prayers to come before his Mercy-seate.

What thinke ye of them who come vnto God by the Saintes?

First, it is vaine and needelesse, seeing we haue Christ our atonement & spokesman, by whom we may come to his Father. Secondly, it is iniurious to Christ, to ioyne any with him in the office of Mediatourship. But whereas it is obiected, that wee may well vse the Saints by them to come to God, as we come vnto Kings by Dukes and Earles; my answere is, that the compari­son is not like. First, because earthly Kinges cannot bee euerie where to heare and see all, whereas Christ is infinite, and is euerie where. Secondly, God alone hath appointed vs to come vnto him by Christ, and by him alone.

What then thinke yee of them who say, Wee must come vnto God thorough Teares, sorrowe, Repentaunce, and good workes?

They honour those things too much, and make Christ of them, by whom alone it is, that wee haue ac­cesse to his Father: we must bring those things to God as fruites of his grace, but by the merite of them wee may not looke to be brought into Gods fauour and ac­ceptance.

Why doth he mention Faith?

Because both Christ himselfe and all his bene­fits, come to vs by the meanes of Faith.

Rehearse the third fruite of a iustifying Faith?

[...] in the grace of God. By which is meant the perseuerance of beleeuers in the grace and fa­uour [Page 266] of God, and in that blessed estate into which they are brought by his fauour: that this is here meant, may appeare both in Scripture speech, & common speech: perseuerance and continuance, is noted by standing, as Psal. 1. 1. & 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of con­tinuance a station or a standing: also of a man that is re­solued, we vse to say he stood to it.

What then do ye gather from hence?

That a true beleeuer which once hath peace with God, beeing reconciled to him by Christ, cannot whol­ly and for euer fall from this grace of reconcilement, but abideth to the end in that grace.

Why do ye say he cannot wholly fall?

Because partly or in part hee may loose grace; that is, he may loose many tokens and gifts of grace: as peace of conscience, touching the secrete feeling of it, ioy in the spirit, cleerenesse of vnderstanding, feeling and affection to goodnesse, feruency of loue, holy boldnesse, confession of God, with many such like, as appeareth in Dauid and Pe­ters case. For as a healthfull sound man falling sicke, he may loose many benefites and comfortes of life; as health, strength, liuelinesse, fauour, beauty, appetite, and such like, but yet retaine life it selfe: So he that once by faith liueth to God, cannot wholy loose this life of faith, though hee loose many effects and companions of this life, which the godly doe loose when they waxproud, grow secure, or fal into some grieuous sins.

Why doe ye adde that beleeuers cannot fall for euer?

Because the falles of the faithfull are but for a time, for they rise againby repentance, and after recouer them­selues; as in Dauid and Peter and others.

Why do ye say that beleeuers cannot fall from the grace of reconcilement?

Because all others which are not true beleeuers may vtterly and for euer loose all grace, and beleeuers them­selues may loose many graces and fruites of faith; but the grace of atonement with God, beeing once by true faith [Page 267] laid hold on, can neuer totally be lost, nor that faith wher by it is imbraced, because Gods loue and couenant bee e­ternall.

Nothing is vnchangeable but God, therefore grace is changeable and may be lost.

Grace is double; first, a grace making vs gracious and freely accepted with God: this is vnchangeable as God himselfe, for it is his free loue and fauour. Secondly, a grace freely giuen; that is, euery gift which floweth from his free fauour, as the grace of sanctification, of faith, re­pentance, hope, loue, &c. These graces in themselues bee chāgeable, but being preserued of God by a second grace they be durable and lasting; to the grace of faith God ad­deth another guift of perseuerance, by which the former gift is kept also, 1 Pet. 1. 5.

But Saul, Iudas and Esau, did wholy loose grace.

The grace of reconcilement and true faith where­by it is receiued, they neuer lost, because they neuer had it: they lost onely that they had, euen a generall illumination, and common gift of the spirit.

But Solomon had the grace of reconcilement, for he was Gods child, yet he fell from that grace.

It is true, he was the child of God, and he fell most grieuously, and did long lye in his sinne, but hee recouered his fall and was saued. For first, hee is of the Holy Ghost intituled the beloued of God, 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate. Secondly, hee was one of the penmen of the Scripture, euen an holy Prophet: and of al the holy Prophets, Christ saith they sitte downe in the kingdome of God, Luke 13. 28. Thirdly, he was a tipe of Christ, and so was neuer any reprobate. Fourth­ly Gods promise was made especially touching the person of Solomon; that howsoeuer his sinnes should be corrected with the rod of men, yet his mercies hee would neuer take from him, nor remoue his louing kindnesse, 2 Sam. 7. 14. 15. Fiftly, he was by repentance restored to God and to his Church, as appeareth both by the title of his booke, [Page 268] called Ecclesiastes, which is as much to say, as a person vnited againe to the Church vpon his repentance done and published in the Church. And the argument of that Booke, which is a large condemning of those vanities and follies wherewith he had beene ouertaken, do ful­ly witnesse his repentance; but none that repenteth can perish, Luke 13, 2. Therefore whatsoeuer else he lost by his fall, yet the grace of reconciliation with God, hee lost not.

But the Apostle saith of such as taste the good word of God, and the power of the world to come, that they may fall a­way, Heb. 6, 5.

True, such as taste only, that is, lightly & slen­derly bee touched, may; but the true beleeuer which eateth, and digesteth, and receiueth the worde, cannot fall away.

Yet the Apostle, Heb. 10, 26. saith of such as haue receyued the knowledge of the truth, that they may vtterly for­sake God and renounce him.

The Apostle speaketh of such as receiue the know­ledge of the truth by their iudgement, and not by their affection, into the braine, and not into the heart.

But Christ in the 13. of Mathew, saith of such as doe receiue the word with ioy, (which is an affection of the heart) that in time of temptation they fall away?

The ioy there spoken of, is not the fruite of the spirit in a truely sanctified heart, reioycing in the sence of Gods peculiar loue, vnder the hope of his glory, but a tickling of the minde, delighted with knowledge of new and strange things, which may be in an Hypocrite and be lost, but the other cannot be lost, for of it sayth Christ in Iohn 16, 22. it cannot be taken from vs.

Yet the Apostle, Heb. 10, 29. writeth of such as bee sanctified by the blood of Christ, that they may goe from God and perish?

He speaketh of such a sanctification as standeth in profession, and not in power and practise. Secondly, [Page 269] he speaketh of a generall sanctification, which maketh a light and slender change, not of a speciall sanctificati­on, which effectually and more throughly changeth & transformeth a man into the Image of God.

But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience, and thereby wholly loose Grace.

All grieuous sinnes against Conscience, do not vtterly destroy and put out grace, but much weaken & slake the grace of God. These grieuous sins of Consci­ence be of two sorts. Some proceede of humaine infir­mity, such as of Dauid, Peter, Salomon. Others arise of di­abolicall malice, such as of Iudas, Cain, Esau; these doe destroy grace. But Gods children after their calling, cannot fall into such, for all their sins come either of ig­norance or weakenesse, but not of malice and prophane contempt of God, and these alone do lay wast the con­science.

What think ye of that Doctrine, which teacheth that one effectually called, may wholy through some grosse sin, loose grace, and fall from Christ, yet afterwards againe bee ioyned to him?

This is vtterly vntrue, for as Christ being aliue from the dead, dieth no more but liueth eternally vnto God; so likewise the life of grace in his members is per­petuall, and can no more returne to the death of sinne, then Iesus can returne to the graue, Rom. 6, 8, 9. for the life of grace must be the life of glory, therefore eternal and vnchangeable. Moreouer, if a Christian may so fall from Christ, as he shall neede to be engrafted and ioy­ned to him the second time; then also this new ingraf­ting must be sealed by a new baptisine, which is absurd and impious. For, as men are but once borne into this worlde, so they are but once borne anew, and are but once to haue the Sacrament of newe birth: and if there be any such extinction of Grace, how is the seed of new birth immortall, and his loue vnchaungeable, and his [Page 270] [...] abides for euer.

How [...] it the prodigall child (who is the picture of one that after grace of reconcilement, falleth from his obedi­ence to God) is said, Luke 15. to bee lost and dead, being before a child.

To this I answere, that it is a parable, and sure ar­guments cannot bee raysed from parables. Secondly, it is said of that child, that hee was lost and dead; and it is true, he was so in his fathers opinion, and in his owne seeming: so Gods children in their owne sence, and in the opinion of the Church their mother, they are lost: but truely and in­deed they are not so.

You holde then confidently that a man regenerate, which once truely beleeueth in Christ, can neuer be quite pluckt from grace?

I doe confidently affirme and that for very good and vndeceiueable reasons and grounds, which I will re­hearse in order. The first is from the authority of Scrip­ture, Psal. 1. 6. The wicked and his wayes shall perish: but the Godly and his wayes shall be knowne and crowned. Psal. 37. 24. The righteous falleth and riseth againe, because the Lorde held vnder his hand. Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued. Math. 24. 24. It is not possible that the elect should be deceiued. The second rea­son dependeth vpon Gods election, vppon which the sta­blenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock & mountain of brasse; as it may ap­peare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God, he doeth comfort the weake minds of beleeuers with this resoluti­on, that their standing is firme because of Gods election: which for the assurance and certainty of it is there likened to a soundation or seale, two thinges of greatest strength and validity. The third reason or ground, dependeth vpon the free and vnchangeable couenant, which God hath stri­ken with his elect: the tenour whereof is in Ieremy 31, 38 40. From whence I doe obserue, that the couenant of grace [Page 271] and saluation is euery way sure and constant, both on Gods part who altereth not his good wil towards his: and also on our part, who shal haue no wil to depart from God. This reason may bee strengthened by the consideration ofQuisacit bo­ons, [...] per [...] in bo­no. [...] et [...] dei timor in cordi­bus piorumvt dco [...]. Idem. [...] charitas Christi [...] sacit [...] rabiles Ambro. Sine muta. [...] dena dci. Hoc est [...] fider [...] nun­quam [...] deturbatur. [...]. Gods infinit power an [...] truth, which maketh him able and carefull to performe vnto the elect his most mercifull co­uenant. Rom. 4. 2. The fourth ground or reason is the in­tercession of Iesus Christ, who as hee prayed for Peter that his faith should not faile, Luke 22. 32. so in Iohn 17. 11, hec prayeth for all the Apostles, and all beleeuers, that they might continue in grace vnto the end: and God the father will deny nothing to his Sonne, who is heard in all which hee prayeth for. The fift ground is from the nature of spi­rituall and sauing grace, which is not subiect to corrupti­on, but is permanent: this may appeare by the wordes of our Sauiour, Iohn 16. 22. My ioy shall none take from you, also Iohn 14. 16. My spirit which I giue to you shall abide with you for euer; and Saint Peter in his first Epistle, 1, 23. calleth the seede whereof we are begotten anew, immor­tall seed: and S. Iohn saith it remaines in those which are born anew. Lastly, S. Paul sayeth, that the guifts of God areF. [...] est perpetua, [...] quoni am vera. Luthe rus. fides cocu­ti potest non [...] non [...] & [...]. without repentance, Rom. 11, 29. Nowe the reason why sauing grace doeth not corrupt and dye, is, because it is confirmed and preserued of GOD, Iude 1 5. Sixtly, the constancy of the loue of God, who neuer [...] nor casteth out, such as once in loue he imbraceth. Iohn 13. 1. Moreouer, the faithfull are committed of the Father to Christ to bee kept, who beeing stronger then all, none can plucke them out of his hands, Iohn 10, 18. Lastly, if any which once be truely Christs members, and Gods children could vtterly fall from God, both the power and truth, and will of God must bee called in question. The stablenesse of Gods children may be set foorth by these comparisons. First, of a tree planted by the waters side, whose fruit and leafe neuer fadeth, Psal. 1. 2. Secondly, of a Cedar tree in Libanon, which is a strong and lasting tree, Psal. 92, 12. Thirdly, of a high and firme mountaine, which is impreg­nable, [Page 272] not to be preuailed against, Psal. 125, 1. Lastly, of a house built vpon a Rocke which standeth vnmoueable against all weather, Math. 7, 24.

By what meanes bee the faithfull preserued in this e­state of Grace?

Especially by the Ministerie of the worde and Sacraments: also by priuate prayer and Meditations, al­so by conference and practise of the word.

Will not this Doctrine breede securitie in Gods chil­dren?

No, because the Scripture which teacheth their stedfastnesse, doth also teach that their owne care and watchfulnesse is required thereunto, as in that saying of Paul, Let him that standeth take heede least he fall, 1. Cor. 10, 12. 1 Iohn 5, 18.

What profit is to be made of this Doctrine?

First, an earnest desire to bee in such a perma­nent condition, as in earthly things wee couct the most dureable. Secondly, a great thankfulnesse to God, who hath set vs in so firme an estate of happinesse. Thirdly, Gods Children may arme themselues with this doctrine against the dread of being vtterly forsaken. Fourthly, it will stirre vp a diligent heede and looking to our selues to continue in the vse of all good meanes.

What is the fourth fruite of a iustifying Faith?

Ioy vnder the hope of Gods glory. Secondly, Hope. Thirdly, the ioy which ariseth from hope of his glory.

Doth God Communicate his glory vnto his Saints?

He doth so, as it is plaine by these wordes, and Rom. 8, 29. But whereas the Prophet Esay saith, he will not giue his glory to another, that is his essentiall Di­uine glory, which is peculiar to himselfe as God; as to trust in him, to pray to him, this he will not giue to an­other: but his blessed glorie, of this his Children shall haue part, so far as they be capeable of it.

In how many things doth this blessed glorie of Hea­uen [Page 273] consist?

In three things: First, in remouall of all maner of miseries, from which the Children of God in heauen shall be as free as God the Father; for it is written, Reu. 14, 13. Blessed are they that die in the Lord, they rest from their labours, Reuel. 21, 4. All teares shall bee wiped from their eyes: also, There shall be no sorrow, nor cry, nor pain. Se­condly, they shall be as free from sinne, as God himselfe is, for in the heauenly Citty no vncleane thing shall en­ter. Thirdly, they shall enioy the presence of all good in all perfection, and for euer.

What is the glorie peculiar to the bodies and soules of Gods Children in heauen.

Their bodies shall bee strong, immortall, incor­ruptible, beautifull, and bright as the Sunne, 1 Cor. 15, 41. Math. 13, 43. and their soules shall bee filled with the loue of God, and of his Saints. For euerie glorified person shall raigne as a King, hauing a crowne of glo­rie set vpon his head. Moreouer, this glory shal know neyther end nor measure, but is infinite both for conti­nuance and degree. But their glory shall not be equall, all shall haue glorie (that is) heauenly glory, and most blessed glory, and all shall haue fulnesse of glorie; but all shall not haue equall glorie, there shall bee more or lesse, according to the measure and fruits of faith, as an hundred vessels cast into the sea, all shall be ful, but one may containe more then another.

What do ye cal the hope of glory?

A certaine expectation or looking for it to inioy it heereafter, as verily as though we had it already. For it may appeare by that which is written of it in this chapter, that there is great certainty in Christian hope, because the Apostle saith, That Hope maketh not ashamed, which it would doe were it doubtfull and might faile vs.

What ariseth of this Hope?

Vnspeakable and glorious ioy of heart.

What do ye cal this ioy, and how doth it differ from worldly ioy?

This ioy is an holy affection of the heart, being made glad and chearefull vpon this vndoubted trueth, that the time will come when all euill shall bee taken from vs, and all good bestowed vpon vs in all perfecti­on; that is, when we shall be glorified with God. This ioy doth differ from worldly ioy in sundrie and manie things. First, Christian ioy commeth from the spirit, the other from the flesh. Secondly, Christian ioy ariseth from the sence of heauenly blessings present, and hope of full blessednesse to come. But worldly ioy springeth from the hauing and presence of earthly and perishing good things of this life. Thirdly, christian ioy is lasting, worldly ioy is fading. Lastly, Christian ioy stirreth vp to the praises of God in whom they ioy; worldlie ioy [...] vp to the comendations of such worldly things and pleasures as men loue and delight in. I et world­linges striue to turne their carnall ioy, which is as the cracking of thornes short and vanishing, into spirituall ioy, which is alwayes lasting: and let the godly beware they change not their Christian ioy into worldlie, but learne more and more to ioy in Gods present loue, and hope of his promised glory.

DIAL. III.

VVHat doth this Text deliuer vnto vs?

Another fruite of a iustifying Faith, which is ioy in afflictions.

How doth he prooue, that beleeuers reioyce in affli­ctions?

By this reason: because God vseth affliction to encrease in them hope of glorie. This the Apostle doeth manifest vnto vs after this sort: Affliction wor­keth patience, patience worketh experience, experience [Page 275] worketh hope; therefore affliction causeth hope.

What meaneth the first words of the Text [Not so only?]

They imply a comparison of the more with the lesse, and are thus much. Beleeuers do not reioice alone vnder the hope of heauenly glory, but which is a farre lesse likely matter, they reioyce in and for their afflicti­ons. Or more plainly thus: If beleeuers reioyce, because they certainly looke to be glorified with God in Hea­uen, this is not to be maruelled at: but this is rare and wonderfull, with gladnes to imbrace afflictions, which haue in them both much paine and shame. In the conexi­on of sentences, note, that it is the propertie of that ioy which ariseth from the hope of celestiall glorie, to cause and breede this ioy which beleeuers haue in their tribulations & sufferings. For the remembrance of that great and blessed glory which they shall haue in the end, causeth all things to be sweete and pleasant vnto them which they meet with in thelr way, whereby they must passe to that glorious and most happy end, their Country in heauen.

What may be gathered from hence?

If hope of glory sweeten troubles, how much more doth it make benefits sweet and ioyous? And this is that which we are to learne from hence, that where hope of glory once entreth, it maketh both prosperity and aduersity to be ioyfull and gladsome: and further, that there is no true and sound ioy either in time of af­fliction, or in time of peace and plentie, but that which springeth from hope of glory to come. This is the roote of true ioy.

What is to be noted in the next words, [We reioyce in tribulation?]

First, that Gods children are subiect to troubles in this world. Secondly, the troubles of Gods children are helpers of their ioy.

Of what sorts are the troubles of the faithfull?

Of two sorts: some be common to thē with other [Page 276] men of the world. Some be proper and peculiar to the godly themselues. These common afflictions or trou­bles, are sickenesse, pouerty, reproach, famine, plague, warre, banishment, paine, anguish, and such like. These common troubles they all come from God, who is the author of all afflictions: for there is no euil in the Citie, but the Lord hath done it, Amos 3, 6. Secondly, they come by meanes of our sinnes. Man suffereth for sinne, Lam. 3. Thirdly, to the end, to correct for sinne past, to preuent sinne to come, to humble for sinne present, to make triall of patience, to whet our Prayers, to teach vs loue & compassion towards others. Secondly, the pro­per and peculiar troubles, they be either such as happen for righteousnesse sake, that is, for a good cause, name­ly for defence of the trueth, or for well-dooing; these trobles be called persecutions. Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne, which is called conflict of Conscience. These af­flictions do arise from the weaknesse of faith, distrusting Gods promises and mercies: and also from the malice of Satan, aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is, first, for a more especiall triall of their Faith, also by their constancie to strēngthen others which be weake, and to reproue the wicked world. Lastly, for the greater ma­nifestation of Gods glory, who maketh knowne his po­wer in their infirmity, 2 Cor. 12. Now as concerning the vse of this, it is to warne vs to looke for afflictions, and that euery soule is to prepare for tribulations, as Mari­ners prepare against a storme, and Soldiers against the day of battell.

Thus the godly haue prepared themselues for trou­bles, and beeing vnder them haue reioyced; examples heereof in the Apostles, Acts 5, 41. the beleeuing Hae­brewes, Heb. 10. and the blessed Martyrs. True it is in­deede, that some of Gods Children haue beene heauie and sad for afflictions, as Dauid, Nehemiah, Ieremy, and [Page 277] Iob, but yet they are ioyfull too; their outward man was heauy, their inward is ioyfull: one man at one time may haue contrarie affections in diuers respects, both sadnesse and ioy.

Yea hut tribulations are euill.

They bee so, howbeit Gods Children reioyce in them, not as they are euill, but as by the clemency of God they are made good and profitable, for all things woorke for good to them, Rom. 8. 28. For first by them God she­weth forth his power & goodnes in them, by defending, supporting and comforting his childeren. Secondly, our dayly faults are corrected by them, and we prouoked to a­mendment of our sinnefull liues, 1 Cor. 11. Thirdly, they pull downe our pride and hautinesse of nature, Iob 33. 16, 17. Fourthly, they restraine the wanton lasciuousnesse of the flesh. Fiftly, our sluggishuesse and sloth, is shaken off by afflictions. Sixtly, they discouer our weakenesse of strength for humbling vs, Psal. 39. 11. Seauenthly, they put vs in remembrance of our mortality, beeing messen­gers and forerunners of death. Eightly, by meanes of afflictions, many confessions of faith are wrung out of vs. Ninthly, by afflictions, the malice of Sathan and the world are better knowne and auoyded, as in Iobs afflictions. Tenthly, they stirre vp the minde to more feruent prayer, Psal. 39. 12. Lastly, they exerciseiand woorke encrease of patience, experience, hope: here it is that the godly take matter of comfort, euen in their grieuous euils.

What vse may bee made of this whole doctrine con­cerning troubles?

It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate, therefore all should couet to be such. Secondly, this doctrine correcteth the opini­on of the worldlings, who thinke it an vnhappy thing to be afflicted, and those men accursed which be alwaies vn­der the rod, and most seuerely scourged.

What is to bee considered in these wordes (afflictions worketh patience?

Two things, first that afflictions do work patience. Secondly, that Gods children [...] knowe this, (knowing that affliction worketh patience.)

But many are impatient in their afflictions, and fall to despaire, as Iudas.

That is [...] of the wicked, that by afflictions they are disquieted and onraged; but Paul teacheth here what vse afflictions haue in the faithfull.

But patience is the worke of God, how then is it saide of afflictions, that they worke it?

True it is, God who is the authour and giuer of pa­tience, Phil. 1, 29. Paul meaneth here, that afflictions be the instruments by which God is pleased to worke pati­ence: and it is vsuall in Scripture, to attribute that to the instrument which belongeth to God, 1 Tim. 4. 16. Rom. 3, 30. But we must not hereof thinke, that by afflictions God worketh patience there, where there was none afore: but GOD is pleased to vse afflictions to exercise and to woorke increase of patience where it is, to cause them which by the worke of the spirit be alreadie patient, to be­come more patient, and to declare their patience which they had before: and this is not in the nature of afflicti­ons to worke this, but accidentally through Gods good­nes, turning them to good.

What doe ye call patience?

It is a vertue or grace whereby the minde is made strong, to endure aduersities and troubles contentedly. Contrarie to this vertue of patience, is [...] when we repine and grudge at Gods dealings towards vs, as the Israelites, Numb. 1. 1. Also blockishnesse when wee are without feeling, and euen senceles in our troubles, as Na­bal 1 Sam. 25, 37. Now patience is the meane between these two, for it so feeleth the smart and bitternesse of af­fliction, as yet it keepeth it selfe quiet vnder the burden, as Dauid, Psal. 39, 9. Iob 1, 22.

What learne we from hence, that God out of such euill and grieuous thinges as afflictions, can worke encrease of such [Page 279] vertue as patieuce is?

His wonderfull wisedome and almightines, which as it drew light out of darknesse in the creation: so also he fetcheth and worketh good out of euill in the administrati­on of the world: as Phisitions, of Hemlock and other poy­sonfull hearbes, can make good medicines.

Shew vs [...] after what sort God dealeth when hee worketh patience by affliction?

When afflictions commeth, then God confirmeth and strengthneth the mindes of his children to patience, by many good considerations. As first, that their afflicti­ons come not by chaunce, but by the determined counsell and will of their Father, Psal. 39, 9 Iob 1, 12. Secondly, by the conformity of Christ with his members in their afflic­tions, Rom. 8, 29. Thirdly, they are mooued to consider that it is the will of God that they should be patient in af­flictions; therefore their patience it is an acceptable sacri­fice and seruice to God. Fourthly, they haue before their eye, the goodwill of God afflicting them in loue, and that they haue reason, wel to beare any affliction which in loue of their saluation commeth to them. Fiftly, they consider all the afflictions of this life, to be both light and momen­tary, and that the glory which shall bee giuen to patient Christians, it hath waight and euerlastingnesse, 2 Cor. 4. 17. Lastly, they consider that euery affliction shall not onely haue an issue, but a good issue, which shall bee for the best to them, 1 Cor. 10, 13. Finally, by afflictions the hope of glory is encreased in the harts of Gods children, to whom afflictions are seales of their blisse: in these meditations the Spirit is effectuall to stirre vp and strengthen patience in the faithfull.

Tell vs now what difference there is beetweene the Christian, worldly, and heat henish patience?

Christian patience (as ye heard) is grounded vpon Gods gracious prouldence, his righteous commaunde­ments, and the glorious end which the patient shall haue: wordly men are patient because there is no remedy, and [Page 280] because it was Gods will to haue it so. The patience also of the Heathen men was grounded vppon necessitie of the matter, it was their lot, and by sorrowe they could neither mend nor paire themselues. Also if they dyed, they thought either they should feele nothing, or else be in better estate.

What was taught from the other point, that Gods Children know the vse of afflictions?

First, that Christians ought not to be ignorant of the vse of afflictions. Secondly, that to know the right vse of afflictions by proose, is a great meanes to helpe vp to beare them. Thirdly, that it is a good signe of our reconciliation with God, and that we are his Children when we gain patience by our afflictions, to be the more patient the more we are troubled. And in great troubles to finde great patience, the measure of our patience be­ing made proportionable to our sufferings, strength e­qualled to temptation, 1 Cor. 10, 13.

VVHat doth this Text containe?

Two things: First, a fruite of patience, which is experience: Secondly, a fruite of experience, which is hope.

What is the meaning of these wordes [And Patience worketh Experience?]

Euen this: that Gods Children by their suffering afflictions patiently, doe get experience of Gods assi­stance and gracious presence, thorough the worke of Gods Spirit in them.

What do ye call experience?

Experience is the knowledge which anie man getteth of any thing, vpon some proofe and triall of it. The experience which the Apostle heere meaneth, is not ciuill experience in humane things, but Christian and godly experience in things of God and saluation.

How [...] is that experience which the godly get by their suffering afflictions? Are there sundry kinds, and which be they?

It is sundry and manyfold. It concerneth eyther 1 God, Satan, others, or our selues. Concerning God first, wee haue experience of his great might, in that he can vphold vs, 2 Cor. 12, 9. Secondly, of singular mer­cie, in that he will sustaine and strengthen our mindes. Thirdly, of his meruailous wisedome, in that when hee hath exercised and tried his children, he knoweth how to rid them out of it, 2 Pet. 2, 9. Secondly, concerning Satan, wee haue experience first of his malice and sub­tilty in tempting and seeking to hurt and destroy vs.2 Secondly, of his vnablenesse to harme them whom God will preserue. Thirdly, of his subiection to God, that he is at his becke for the time and measure of tempting, both how long, and how farre to tempt. Thirdly, con­cerning 3 other men in our afflictions, wee haue experi­ence of the godly, for they doe manifest vnto vs in our afflictions, their sound Christian loue, by their counsel, prayers, and other duties, as Onesiphorus to Paul, 2 Tim. 1, 16. Also the wicked make knowne their hatred to vs in our afflictions, as Alexander the Coppersmith vnto Paul. Neuters and indifferent ones, do also bewray their vnconstant and vnstable mindes, and the rottennesse of their friendship, as they that forsooke Paul, 2 Tim. 1, 15 Fourthly, the faithfull concerning themselues in their afflictions, they haue experience both of their corrupti­ons, and of their graces. For their afflictions open vnto them the peruersenesse of their Nature, which before was hid from them, as in Iob. 5. Also their weaknes, how vnable they bee to beare, and how apt to faint vnder burthens, Psal. 116, 11. and moreouer, they haue expe­rience by their afflictions of their loue to God, and of their faith and trust in God, as also of their meckenesse towards men, and of their fortitude and courage. And lastly, it wil leade them by the hand to another experi­ence [Page 282] of themselues, that they are the sonnes of God, truly and indeede, not in name and profession onelye & this last experience is especially meant heere, as appea­reth by the 5. verse of this chapter.

What is the fruite of this Christian experience?

Hope, which is a sure expectation, whereby be­leeuingWhat Hope is. Christians do certainly look to enioy the good things promised, especially the blessednesse of eter­nall life.

How is it meant, that experience bringeth foorth Hope, seeing there is no patience nor experience, except first there be an hope of glory? How is it that hope doth beget expe­rience, and yet experience doth bring forth hope? how can hope be both the mother & daughter of experience?

The case standeth thus hope of glorie causeth that afflictions are suffered patiently in this patience, Gods Children haue triall and experience, not onely of the great might of God strengthning them, but also, of his great loue in conforming them vnto his own sonne: this triall breedeth a better, and a larger measure of Hope:

By what meanes doe the faithfull attaine this grea­ter Hope?

By this Christian consideration, that seeing God was present with them to aide them vnder their crosses, therefore they will hope he will likewise do it still, and in the end make them happy. For as an honest poore man, who vppon confidence he hath in some rich man, borroweth of him money in his neede, and being plea­sured, often and chearefully he gathereth new hope of like fauour in the like necessity; so Gods Children be­ing kept and blessed with patience in some great afflic­tion, vppon this triall conceiue good hope, that God will strengthen and deliuer them. Like vnto this is the saying of the Prophet, Psal. 9, 10. Let him that knoweth the Lord trust in him; and teacheth the same instruction with this Text, namely, that such as by triall in their af­flictions [Page 283] know the goodnesse and power of God, haue cause by this experience to gather much trust and hope in God for the time to come.

What are we learne of this?

First, the maruailous goodnesse of God, in rai­sing vp the hearts of his Children, vnto a more strong hope, by afflictions, whereby Sathan seeketh by all means to driue them to dispair. Secondly, Christians are bound to make this good vse of their experience, there­by to gaine much heart and more confidence in Gods goodnesse for heereafter. Example we haue in Paul, God hath deliuered me (saith he) and he will [...] me, 2 Tim. 4, 17, 18. Also of Christ, who by the long experience of his Fathers helpe, gathered good hope euen in the very agony of death, saying; My God, my God. Math. 27, 46. Thirdly, the Kingly prophet Dauid, as appeareth in Ps. 23, 6. and 1 Sam 17, 35, 36. for we our selues make bolde to trust them whom we haue alwayes found friendly & faithfull vnto vs.

But is it not presumption to beare our selues thus bold towards God?

No such thing: it is presumption to leane vpon our owne strength and wisedome, merits and works, but to rest stedfastly vpon God his mercy and truth, it is the duty of Christian hope: and also, it is an honour which is due to God; for euen by our stedfast hoping in him, he is acknowledged to be a God constant in his truth & mercies. Therefore it is a grieuous sinne in such, as by their long experience of Gods kindnesse in blessing and protecting them, do not grow in hope of his goodnesse and power for heereafter, but waxe rather more faint & distrustfull. This is a token of a very weake, if not of a wicked heart.

DIAL. V.

What doth this text contayne?

Two things; first, a property or effect of hope that it doth not confound, or it doeth not make ashamed. Se­condly, a reason or cause why Christian hope of heauenly glory is so certaine, as it doth not make the faithfull asha­med, because the Holy Ghost perswadeth them that God loueth them, in that hee gaue his Sonne to death for them being his enemies: here it is that they do most surely hope in God: for how may they not firmely looke for all things from him, who spared not his Son for them? Rom. 8. 32.

What hope is here spoken off?

That Hope mentioned before in the second verse, which is there called the hope of glory, and this is the hope that doth neuer make ashamed; because this hope doeth not frustrate or voyd men of the thing hoped for.

How many wayes do men become ashamed?

Two wayes, first vpon the conmitting some sinne, Rom. 6, 21. Secondly, by missing our desires and hopes.

How doeth this help to the vnderstanding of our text?

Thus: they which haue the hope of blessednesse in them, shall not misse and forgoe the thing they hoped for, and so shall haue no cause of beeing ashamed: againe, by considering the nature of humaine and ciuill hope, which if it doe not attaine the thing hoped for, there is shame, which is not here in Christian hope, because it alwayes is sure to attaine the glory which is hoped and looked for, therefore no shame can follow it.

Wherefore doe some translate it thus [hope confoun­deth not]?

They had regard to that perturbation of minde, which goeth after shame; for the missing of our hope brin­geth shame, and shame bringeth trouble or confusion in the mind. It is also saide of faith, Rom. 10. 11. that it con­foundeth not: and this is not to bee maruailed at, because faith and hope be of so neere kindred, hope looking to the performance, and faith to the trueth of Gods promise.

What is the doctrine of these words [hope maketh not ashamed?]

That the godly are assured to be saued and glorifi­ed in heauen; for first the hope of the godly shall not make them ashamed: but the godly do hope for euerlasting life; therefore they are sure and certaine of it, otherwise their hope would bring shame. Secondly, the godly are saide to reioyce vnder the hope of glory; but there is no reioy­sing with godly wisemen, but in thinges assured and most certaine. Thirdly, the godly do stay their hope vppon Gods mercifull and true promises, which are constant and cannot deceiue, therefore their hope is certaine. Fourth­ly, their hope looketh to the power of God, by perswasi­on whereof their hope is nourished. Lastly, if their hope were not certaine, how could they call God their Father, which cannot be done in truth, where there is not affiance and confidence in his loue?

But though the hope of the godly bee certaine for the present, yet their great and many sinnes, and the changeable­nesse of their will, may make their perseuerance to the end to be doubtfull.

First, if hope were at any time vncertain, and might misse of glory, then it should make ashamed, contrary to the saying of the Apostle. Secondly, great and many sins cannot make hope vaine, because all sinnes are forgiuen to the godly which beeleeue and repent, 1 Iohn 1. 9. Third­ly, the godly are taught of Christ, to pray for forgiuenesse of sins, and the confirming of their wils to the end, Math. 6, 12. And that which they aske according to the will of God, is granted them. Finally, though mens wils in their nature bee changeable, yet the hope of glory is founded vpon the vnchangeable will and counsel of God.

What vse and profit is to be made of this doctrine?

First, it controlleth the opinion of the Papists, which ground hope (at least in part) vppon merit of good workes, from whence will follow continuall vn certainty, and doubt of saluation; for that they neuer are sure when their merits are sufficient. Also their corrupt opinion wil proue vnsound by these reasons. First, because all hope [Page 286] and confidence is accursed, which doth not rest vpō God, Iere. 17. 10. and our good woorkes are not God, there­fore no hope is to be put in them. Secondly, such as are newly conuerted vnto Christ, from some wicked life and grieuous sins, they haue hope then, but they [...] no me­rit of woorkes going before; therefore their hope cannot rest vpon their merits which be not: but as for those who haue good workes and liue well, they haue more cause to hope well, because good workes are a good signe of good hope, and some prop they are to helpe hope; but they may not be hoped in, or taken as a cause why we must hope. If any say that patience is a good worke, and Paul faith, hope springeth of patience, therefore hope springeth out of works: I answere, hope commeth of patience, but not as from a cause of it, no more then afflictions bee cause of patience. Furthermore, from hence wee are admonished, that such as alwaies doubt of their Saluation, can haue no Christian hope, therefore they must striue against doubt­ing. Lastly, there is great vse for them which feele them­selues indued with Christian hope; for whatsoeuer their afflictions, or enemies, or sinnes bee, yet they cannot bee confounded, but at last must be happy, for we are saued by hope, Rom. 8.

Now come to the second part of this text, and tell vs how many wayes is the loue of God taken in Scripture?

Two wayes, either passiue for that loue wherewith God is loued of vs, 1 Iohn. 4, 12. or actiuely, for the loue wherewith God doeth loue vs in his Sonne; this is meant here.

How may it appeare that it is put here, for that loue wherewith God loueth and embraceth vs?

First, by the reason vsed in the next verse (for Christ dyed for vs) which proueth Gods loue to vs. Secondly, by the 8. verse following, where it is written, (God com­mendeth his loue to vs.) Thirdly, wee haue not our hope certaine and vnshaken because we loue God, but because God (who deceiueth not) loueth vs.

In what meaning is Gods loue said to bee shed abroad in our harts?

It is thus much; that the sence and feeling of his loue, is shed and powred into the hearts of his children.

Did not God loue the elect from euerlasting before they were borne?

It is true: howbeit that was onely in purpose and decree, and so it was secretly knowne to himselfe. But Paul speaketh of the manifestation of this loue vnto the elect, after they are borne a new: for when the elect are regenerate, then God dooth expresse his loue vnto them, and they do by faith lay hold of the loue of God, beleeuing that they are loued of God, and haue their harts affected with a ioyous feeling of it. For as the box of costly and precious ointment which the woman pou­red vpon Christs head, Mathew. 26, 7. gaue no fauour while it was shut up in the box, but being shed & pow­red out, did yeelde a most sweete sent and sauour vnto all which were in the roome: euen so, the loue of God is pent and shut vp (as it were) in Gods decree, before regeneration and faith, so as it is not felt of the elect; but at their new birth, when they haue faith to beleeue the promise of saluatiō by Christ, thē this loue is as an oint­ment powred out, and doth exceedingly and plentiful­ly refresh the hearts of the elect, with the sence and fee­ling of it.

What then is the doctrino we learne heere?

That the most louing God is content not one­ly to loue his children, but withall doth assure them of his loue, so as they certainly know that they are loued, and are cheared in their hearts by the perswasion of his loue. For, as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it: or to a poore man to know where much treasure is, whiles himselfe cannot come at it: so it is nothing to heare and know that there is much loue hid in God, except our selues feele it, and become partakers [Page 288] of it. Examples we haue of the Apostles, & many other beleeuers, Acts 5, 41. Rom, 8, 38, 39. who haue had the sence of Gods loue in their hearts, and haue reioyced therein euen in their extreame afflictions, in the flames of fire, and depth of Dungeons horrible and darksome.

Haue the faithfull a feeling of Gods loue alwaies in one tenor, and like measure?

Neither of both: but by sinnes and temptati­ons it is often interrupted, as the light of the Sunne is darkned and lessened by mistes and clowdes: yet this loue of God shall alwayes endure in them, because God altereth not.

Whence commeth the feeling of Gods loue?

It is the especial worke of Gods spirite of A­doption, Rom. 8, 16. and it commeth by the free gift of God, who giueth it to all the members of his son, Rom. 8, 9. Ephes. 1, 13.

What doth the sence of Gods loue giuen them by the spirit worke in the faithfull?

First, a feruent and vnfaigned loue of God, 2. Cor. 5, 14. 1 Iohn 4, 19. We loue him because hee loued vs first. Secondly, an hearty loue of our neighbor for Gods sake, 1 Iohn 4, 21. Thirdly, ioy in the holy Ghost, 1, Pet, 1, 8. Lastly, great encrease of hope in a more full as­surance of inioying the glorie looked for, inasmuch as God who loues vs and holds vs deare vnto him, cannot change nor deceiue vs.

I pray you tell vs heere, is it the nature of hope to bee certaine, and to giue this assurance ye speake of?

Of hope generally taken, it is the property on­ly to looke and expect for a thing which wee haue not, Rom. 8, 24, 25. but the certainty and assurance of hope growes from the nature of the things hoped for, which if they be certaine and haue sure and certaine causes, the hope is certain and assured; otherwise it is not: for hope of worldly things (which we may call humaine or ciuill hope) it is of things vncertaine, which may fall out, or [Page 289] not fall out, because they haue vncertaine causes; and this hope hath no assurance, but is ioyned with continuall doubting: but Christian hope, it hath alwayes assurance and certainty ioyned with it, because it is of spirituall bles­sings and protections; also of heauenly glory which com­meth of a most firm cause, namely the vnchangeable good will and loue of God, as also his most free and firme pro­mise in Christ.

Whereunto doth this serue?

To reproue both the Papist and ignorant prophane Protestants, which seuer assurance from Christian hope, wherein they doe iniury to God himselfe; and shewe that they are not such, who haue his loue shed abroade in their harts.

DIAL. VI.

VVHat is the drift and end of this text?

To confirme that which hee had said, of the loue of God towards vs, by an effect and fruite of his loue, which is, the death of his Sonne Christ Iesus. Here beginneth the demonstration, which is the second part of this Chapter, as before.

How is this set foorth?

It is set foorth by a double circumstāce of time; first in that the Sonne of God was giuen to death for vs at that time when we were yet weake, vngodly, sinners, and ene­mies. Secondly, in that he dyed for vs at the time appoyn­ted of his Father, called (his time.)

What be the parts of this sixt verse?

Foure; first, what ones God loued, (weake and vn­godly ones.) Secondly, by what guift hee expressed his loue (his Sonne Christ.) Thirdly, at what time the guift was bestowed (at his time.) Fourthly, to what thing he was giuen, (to death.)

Now come to the interpretation of the words, and first tell vs what is meant by [weake] in this place?

The word here vsed, is applyed sometime to the bo­dy; then it signifieth either weaknesse, which commeth by some disease or sicknesse, after which, men bee feeble; or else it noteth the want of al might, as in that text of 1 Cor. 15, 43. The body is sowne in weakenesse: or it is affirmed of the minde, and then it is either put for small strength, as Rom. 15, 1. or for no strength, as here in this text: that this is here meant, may appeare by this, that they which are called weak, the same are called vngodly, sinners, enemies; such are voyd of all spirituall and sauing power, to beleeue or repent.

What doe these termes teach vs?

That they for whome Christ was giuen to death, were such as had no force of their own to help themselues, but needed all manner of helpe vnto saluation. Secondly that such as Christ died for, doe not onely neede all helpe, but being vngodly, refuse helps being offered; and beeing sinners encrease their euils more and more, and which is most of all, they grow in hatred of the remedy, being open enemies to God: heere is a singular gradation to amplify Gods loue to lost mankind.

What is the vse to be made of this truth?

It sheweth the wretched estate which men liue in without faith in Christ. Secondly, it condemneth the mad­nesse of such as affime that the elect beeing in this estate, were yet Iustified, and the sonnes and heires of God: this their madnesse may appeare in this, that the selfe same per­sons at one time, shal be actually and indeed both enemies and friends to God, sinners and righteous, vngodly and sonnes, to need all helpe, and yet to haue all helpe; this is to confound heauen and hell grace and corruption, Sathan and God, death and life togither. Thirdly, it confuteth the Pelagian and Papist, who ascribe some strength to na­ture to prepare, at least to dispose it selfe to grace. This the Pelagian sets forth by a similitude of waxe fitte for any impression, of white paper, or a naked table ready to take any forme: so is our nature (say they) apt to learne, if it be [Page 291] but taught vs: also the Papists they expresse it by the simi­litude of a man sore wounded or much enfeebled, or laden or borne downe with bolts and fetters, which with a little helpe of another mans hand, will raise vppe himselfe, and make shift to stand vppon his feete: So say they, nature is but wounded, enfeebled, or ouerburthened, and with litle helpe of grace, can reare it selfe to heauenwards. These their corrupt opinions appeare to be false, by Ephes. 2. 1. where it is written that wee are dead in trespasses and sins, and therefore as touching God and godlinesse, wee are by nature dead corps; and in this our text, we are said to bee of no strength. Fourthly, it prouoketh Gods children to great humility and thankfulnes towards God, to consider what they were before their conuersion; for the more mi­serable our former estate, the more amyable present grace: also it must moue them to compassionate others, which yet be in this woeful estate, seeing themselues once were such. And lastly, it must stirre vp a feruent loue to God, who in this most pittifull case loued vs, and gaue such a guist and remedy to vs, and for vs.

What was that gift whereby God doth expresse his loue vnto vs, being so sinfull and wretched?

No lesse then Christ, his owne and onely begotten Sonne, which is the greatest and best guift that the mostAs God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ. great and good God could bestow vppon mankinde: the reason is, because it is more worth then all the world: for it is himselfe in the person of his Sonne, therfore the grea­test. Also through this gift all other gifts are made good and profitable to vs, which else would bee so many curses. Therefore the best cause that moued him to bestow such a gift vpon vs, was the good pleasure of his will, which here and elsewhere is called his loue, Iohn 3, 16. 1 Ioh. 4.

What did we learne by this, that God would witnes his loue by such a fruit of it and gift?

That our loue must be like the loue of God, that is, an effectuall and fruitfull loue, not in purpose onely and goodwill, but in effect as wee are able to expresse it. Se­condly, [Page 292] that as God declareth his great loue, and that to his enemies: so after his example, wee should out of loue do good to our enemies, whereby we are knowne to be Gods Children, Luke 6. For euen Infidels and the most wicked persons, they will loue such as loue them, Math. 5.

What doth this meane, which is added [According to the time, or at his time?]

It meaneth thus much: euen that fit and con­uenient time appointed of his Father, called fulnesse of time, Gal. 4, 4. and his houre, John 5, 25. for God hath his times appointed for all his workes, Eccl. 3, 1.

What followes of this?

That Christ could come neither sooner nor la­ter then hee did. Secondly, it commendeth the more Gods loue vnto vs, to send him at a time when a floode of wickednesse had ouerflowed all. Thirdly, that there is a fit time for euerie work of God, which should teach men to waite vpon God, Eccles. 3, 1.

Where unto gaue he Christ for vs?

Vnto death, which was a dissolution of his bodieHe suffered the first death and the pangs of the second death. and soule, ioyned with the curse of God, Galath. 3, 13. Of this death there was great neede. For Gods Iustice had decreed it, his word foretolde it, the sacrifices pre­figured it, the foulenesse of mans sin deseruing it, Christ willingly suffered it, man was sufficiently redeemed by it, and God greatly glorified by it.

What vse heereof?

It sheweth vs the greatnesse of mans sinne, and of Christs loue, of Satans malice, and of Gods Iustice, & of Popish blindnesse and corruption, which teach some sinnes so light and veniall, as asprinkling of holy-wa­ter and ashes will purge them.

DIAL. VII.

VVHat is the drift of this Text?

To set foorth and extoll the loue of God towardes vs, by a comparison of the lesse with the greater. The sum of this comparison is this; There is scarse any mans loue so great, as that he will die for a iust person, though hee bee also good and profitable vnto him: how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies? From whence the Apostle doth gather, that if Gods loue bee such, as our sinnes before we did beleeue, and whiles we were enemies, could not hinder him from giuing his son to die, much lesse shall those sins which wee do afterwards, be able to hurt our saluation; therefore the hope which the godly haue in God, cannot make them ashamed.

What he the parts of the comparison contained in this Text?

Two: First, a proposition, verse 7. Secondly, an application, verse 8.

What is heere meant by righteous?

Not a iust matter or cause, but a iust man, as is to be seene both by the 6. and 8. verses, where hee vseth words noting persons.

What difference is there betweene a iust man, and a goodman?

Some vnderstand a good man to be Christ, for whom Martyrs dyed. Others, by a good man vnderstand one who is profitable to vs: this is most probable. O­thers put righteous and good both for one thing.

Why doth the Apostle say, [It may bee one dare dye for a goodman?]

Either for that if any did die for others, it were more for their owne sake, then for another mans sake: or else for that he neuer found nor knew any such example. As if he should say, it may be, but for my part, I knowe of none that euer did so.

What instruction now doe ye gather from these first words?

That a mans life is a deare and precious thing: for seeing so few are found, that will giue their life for righte­ous men; this sheweth that men holde their liues in very greataccount.

What doth this put vs in mind of?

Surely of thus much, that the charity of the best men is faint and faulty, because the Apostle knew none whose loue had carried them so farre as to die for their brethren, whereas we ought to do so, 1 Iohn 3, 16.

Can ye tell vs of none that haue aduentured their lines for others sake?

Yea, the Apostle Paul as he witnefleth of himselfe, 2 Corinth 12, 13. also Aquila and Priscilla, Rom 16, 4. and the Martyres. This was great charity, but yet not to bee compared with the charity of Christ, which he shewed to­wards vs.

One would thinke that it did rather exceed his loue, for it is a greater matter for a meere man to dye, then for him that is more then a man: (hrist could take vp his life againe, and so could not other men resume theirs.

The charity of Christ yet far exceedeth that other; for first, Christ is of more dignity by farre then any man, therefore his life by far more worth then ours. Secondly, the loue towards sinners is far more, then that loue which is towards good men; for that is free from all selfe respect, and therefore is the more pure lone.

What instructions gather ye from hence?

That the loue of Christ to his Church far surmoun­teth all the loue of al men towards men.

What vse is to be made of this [...] singular loue?

First, it serueth for confirmation, that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly, it serueth for imitation, for it Christ so loued vs, wee ought also to loue one another, Iohn 15, 12. 1 Iohn 3, 16. This is the marke we must aime at, and wher­in we come short, we ought to be sorry and amend.

But when the Apostle sayth, Christ dyed for vs while [Page 295] wee were yet sinners: hath his death brought this to passe, that we are now no more sinners?

After wee beleeue that Christ dyed for vs, and are regenerate by his Spirit, we haue sinne still, but we are not any longer to be called sinners; because that now our sins by forgiuenesse are blotted out, and that which remaineth still in our nature it raigneth not, and the denomination of a person or thing, is euer from that which is more excel­lent and worthy. But here the Apostle meaneth by sinners, such as be vnder the guilt and dominion of sinne, as al men are before faith.

What could God see in vs then to moue him to loue vs?

First, he saw in vs his own creation, which he loued with a generall loue, as he doth all the works of his hands. Secondly, he saw in vs much misery through sinne, and this made him loue vs with a pittifull loue. Thirdly, her loued his elect being yet sinners, in that he purposed in himselfe to call and iustifie them in due time. And nowe lastly, ha­uing grafted his elect in his Sonne by faith, and instified them, he loueth them actually, hauing set his owne image in them.

You hold then that there are seuer all degrees and kinds of Gods loue, euen towards his [...]

There be so, for hee cannot loue his elect with that degree and kinde of loue when they are sinners, as he doth after they are now in his Sonne iustified and sanctified: for now sinne which bred hatred and enmity, is defaced and cast out by remission; and holinesse which God loueth, is imprinted in them, and brought in by renouation.

DIAL. VIII.

VVHat doth this text contayne?

It containes a conclusion drawne [Page 296] from the circumstance of time, wherein Christ shewed his loue by dying for vs, while yet wee were sinners and ene­mies; the summe whereof is thus much: If Christ out of his loue dyed for vs being wicked, nowe beeing through faith in his death and bloudshed iustified, hee will much more saue vs from eternall punishment.

How is this conclusion amplified and enlarged in the 10 verse?

By comparing vs with our selues, and Christ with himselfe according to diuers estates after this sort: Before we beleeued we were sinners, vng odly and enemies, nowe wee are made friends and iustified. Christ once dyed, and by his death wroght much for vs; now he liueth an eternal life, and raigneth with his Father, and can doe more for vs; for if Christ by his death could doe so much, as when wee were enemies to make vs friends, and to iustifie vs being vn godly: now that we are friends, and he is aliue raigning in heauen, hee is much more able to bring vs to felicity and glory.

Now we haue heard the scope, sumnie and order of this text, let vs heare the words expounded, and tell vs what is heere meant by his bloud, and by iustified?

By his bloud is meant, the whole death and suffe­rings of our lord, whether they were felt in soule or body; and by being iustified, is to bee acquitted from our sinnes, and to bee accounted perfectly iust with God by Christs death, and obedience imputed.

Doth Christ his obedience to death Iustifie vs alone, without any other thing?

Wheresoeuer iustification is spoken of, there Christ and his bloud or death (if faith bee not named) are to be vnderstood with respect to faith, which appre­hends and applies it: and on the contrary, where faith is named and not Christ, it hath reference to Christ. This doth appeare to be so: first, by those plaine places where it is said, we are iustified by faith in Christ. Se­condly, by comparing, Gen. 12, 3. and Gal. 3, 8. toge­ther: [Page 297] also in this present Text, in the particle [Now] which implieth that before, while they were vngodly and vnbeleeuers, they were not iustified.

What then do ye thinke the meaning of these wordes to bee?

Thus much: wee are iustified, that is; wee are freed from the guilt of our sinnes and accepted for righ­teous with God by his bloud, (that is) through faith whereby we beleeue the bloud of Christ to bee shed to death for vs, and those other thinges which he suffered, to be suffered for our sinnes.

What is meant heere by wrath?

Not onely all iudgements heere inflicted vponA Metonimie of the cause put for the effect. the vnrepentant world, but an eternall paine or punish­ment in the world to come, proceeding from a iust and wrathfull God offended with mans sinne.

What learne we by this?

Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destru­ction of his creature, but to feare it more then Hell, for Gods wrath and displeasure is the greatest euill.

What is meant by being saued?

Two things: first, our deliuery from the gulfe of perdition. Secondly, the keeping or preseruing of the faithfull vnto heauenly blisse.

But we are saued when we first beleeue and haue our sinnes forgiuen vs, and are regenerated by the spirite of Christ, as Christ said to Zacheus at his conuersion, This day saluati­on is come to thine house. Luke, 19.

True: that is the beginning, but Paul spea­keth heere of the toppe and perfection of our saluation, which is the glorifying of vs in Heauen.

What learne we from this?

That both the entrance and end, the first be­ginning and last consummation of our saluation is from Christ by faith; therefore they rob Christ of his glory which attribute any part of their saluatiō to any other, [Page 298] as all sects doe, saue true Christians.

What things were considered in the tenth verse?

A three-fold estate of Gods Children: the first is of corruption (they were enemies.) The second is of Grace: they are iustified and reconciled. The third is of Glory: they shall be saued. There is a fourth not na­med heere, to wit; the estate of innocency by creation. Euery true Child of God must passe through all these.

What else is to be considered heere?

A two-sold estate of Christ, one of humiliation (he was dead:) the secōd of exaltation (he now liueth.) In the former estate Christ merited for vs, as our High­Priest, in the latter he effecteth and applieth vnto vs all his merites as a King, daily working and bringing vs to­wards the saluation once merited.

What doe ye gather from this?

This comforte; that true beleeuers which haue their sinnes forgiuen them by Christ, they haue good hope that they shall certainly bee saued: the reason is plaine, for if Christ by the merit of his death being be­leeued in, could set the elect (being enemies) in the e­state of saluation: now that he liueth, surely hee is able by his power to set them (being friends and reconciled) in the possession of saluation. Secondly, from hence are reproued such as say, that true beleeuers may fall from grace and perish: also, such as teach that they ought continually to doubt of their saluation, as the Papists do teach. Lastly, it reproueth Gods Children which doe yeeld to doubtings of their owne saluation. For this is an iniury vnto Christ as if he were not strong enough to saue them, whom he was sufficient to recon­cile. This is a most excellent place for the infallible (not probable and coniecturall, as Romanists speake) certainty of glory, and perseuerance in grace. Lastly, wee are taught by example of our heauenly Father, to make atonement with our enemies.

DIAL. IX.

WHat doth this Text offer vnto vs?

An amplification of that which was said before in the thirde verse of this Chap­ter, to which it must be [...] after this sort. He had said verse second, We reioyce vnder the hope of glory. Then verse third, he added a correction; Not so, but we reioyce also in tribulations: now in the eleuenth verse, he ioyneth a third member of glorying or reioycing, & not onely so, but we reioyce concerning God through Iesus Christ our Lord. The sum whereof is thus much; seeing we haue God reconciled vnto vs by Christ, euen vnto our certaine and assured saluation in heauen; wee reioyce not in our hope of glorie to come, nor in afflic­tions present, but especially in the knowledge & Faith of this great grace and fauour of God the father vnto vs through his Sonne.

What be the parts of this Text?

First a dutie, to reioyce. Secondly the cause heereof, because God is reconciled and become our Fa­ther in Christ. Thirdly, the meanes how we attaine this reconcilement, in that we receiue it, to wit; by our faith in Christ. This reioycing is a speciall good thing, and it is as it were, the very life of a mans life.

How many kinds of reioycings be there?

There is a naturall reioycing common vnto all men when the hart is cheared, either by an in-bred liue­linesse, or by outwarde occasions, as in the presence of things pleasant or agreeable to our nature. This reioy­cing is not meant heere. Also, there is a spirituall and Christian kinde of reioycing, which ariseth from the spirit of God, stirring vp the heart to reioyce in spiritu­all and heauenly things, when they are present with vs, or certainly hoped for. As first, when the Church flouri­sheth, [Page 300] Psal. 137, 3. Secondly, when a sinner returneth to the Lord, Luke 15, 10. Thirdly, in the meanes of salua­tion, Ps. 122, 1. Fourthly, in doing righteousnes, iudge­ment and equity. Fiftly, in the exercising our selues inProuerbes 1. the praises of God, Psal. 95, 1. Sixtly, in the reconciliati­on that we haue with God through Christ when it is be­leeued or felt, of this our Text speaketh.

What is it to reioyce concerning God?

To haue ioy of heart in this respect, that hee is become our Father, and loueth vs as his Children and Sonnes.

What difference is there in these speeches concerning God as heere: and to reioyce in God, as 1 Cor. 1, 31. and to re­ioyce with God, as Rom. 4, 2?

To reioyce in God, it is to attribute all thinges which be good vnto God, and to render him all thanks for them; this we may doe. Secondly, to reioyce with God, it is to to bring something with vs of our owne, wherein to glorie and reioyce besides Gods fauour; and this we may not doe. Thirdly, to reioyce concerning God, it is to be merry in our hearts for this, that we do vnderstand how God doth loue vs, as a father his chil­dren. The like vnto this, we haue in Ier. 9, 24. Let him that reioyceth reioyce herein, that he knoweth me to be mercifull and righteous; whereas others reioyce in ri­ches or pleasure, or honour, or wisedome; the Christi­an ought to reioyce in Christ.

Is there great and iust cause to reioyce for such a gift bestowed on vs, as Gods Fatherly fauour through Christ?

Yea very great, for heerein consistes all mans happinesse, both now and for euer, to haue God recon­ciled, that he may bee a Father to take vs for his sonnes sake and loue. Such onely do reioyce; therefore such as waigh these things, and do inwardly feele them, so as they are are affected with them, do from hence gather exceeding strong hope of enioying euerlasting life. For God is such a Father, so constant in his loue, as though [Page 301] he will correct them, yet neuer will he disinherit them.

By whom is it that God is become a fauourable Fa­ther vnto vs?

By Christ his beloued sonne, who by his death on the Crosse, hath made attonement for our sinnes, be­ing there in our stead by the will of his Father; and by meanes of our receiuing it thorough faith in the pro­mise of the Gospell, we haue made it ours.

What thinges doe yee consider seuerally in this attone­ment spoken of in this place?

First God, to whom wee are reconciled, he lo­uing vs, and giuing his sonne for vs. Secondly, his Son comming to worke our attonement by his obedience, passion, and Sacrifice. Thirdly, our Faith embracing this attonement, and receiuing it. Fourthly, a great re­ioycing of hart in the Faith and certainty of this recon­cilement with God.

What do ye collect from this whole Doctrine?

That our Christian and spirituall reioycing, it is as our measure of beleeuing is: none, if our Faith bee none; little, if our faith be little; great, if our Faith bee great. Therefore, as any do long for much true Christi­an comfort, let them endeuor a daily increase of Faith, by the humble, sincere, and constant vse of al those ho­ly meanes priuate and publicke, whereby God vseth to enlarge the beleefe of his children.

DIAL. X.

WHat is the purpose of the Apostle in this Text?

Hauing spoken hitherto of the first part of Iustification, touching remission of sins by faith in the sufferings and death of Christ, and laide out the same in the causes & effects: now he proceedeth to handle the other part of Iustification, touching the imputation of Christs perfect obedience vnto vs which beleeue.

Is there any necessity of this part of Iustification?

Yea, very great: for we were two wayes endan­gered to God, 1. by not fulfilling and keeping the law (as we are bound) we lost all right and title to Heauen. Secondly, by our sinnes done against the Law, wee be­come worthy for euer of eternall punishment in Hell, and therefore wee haue neede of a double remedy from Christ: one, to haue a satisfaction for the deserued pu­nishment, and this wee haue by the death and bloud­shed of Christ imputed to vs. The other, to restore vs to the right of our lost inheritance, and this wee haue by the perfect obedience of his life put vpon our faith.

How may it appeare that Paul doth thus distinguish the parts of our Iustification?

Two wayes: First, by the word reioycing or glorying, vsed in the former verse, wherein hee makes his passage to this Treatise.

What doe ye gather from hence?

Thus much: beleeuing Christians cannot fully reioyce and glory concerning God, vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion, they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth, and vnto which by the promise of the Law eternall life is due: which seeing they haue not nor can haue in themselues, therefore they haue it of Christ.

What is the second way how ye gather this distinction of two parts of Iustification?

By the comparison of Adams vnrighteousnesse and his disobedience, with Christ his obedience, both communicated to all elect persons, though in diuers sorts and fashions, the which he doth begin in verse 12. and continueth it to verse 20.

Wherein be Adam and Christ compared together?

Both in things wherein they are like one to the other, and in things wherein they are contrary one to [Page 303] the other. They are alike in this generally, that each of them conueyeth that which is his, vnto such as are theirs, and be of them; particularly, Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed; Christ conueyeth ouer righte­ousnesse and life to his members by free imputation of faith. Also they differ in this, that the offence of Adam by which death came vpon all men was but one, but the obedience of Christ imputed to beleeuers, doth not on­ly couer and doe away that one, but all other offences of the elect: also his obedience putteth vpon the faith­full a righteousnesse which meriteth a farre better con­dition then wee lost by Adams vnrighteousnesse: this vnlikenesse is pointed at, verse 15, and further laide o­pen, verse 16, 17.

What be the profits that will arise of this comparison?

These: First, it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy, this beeing as reasonable as that the vnrighteousnesse and sinne of a­nother should be deriued to vs to make vs guilty. Se­condly, it will serue much to humble Gods Children, to consider well the nature and force of sinne, and what hurt they haue taken by it. Thirdly, the great benefit they haue from Christ will bee better knowne, more hungred after, and esteemed of vs more greatly by set­ting before it the contrary euill, as a cure is more com­mended being compared with the danger of the disease.

What be the parts of this 12, verse?

Two: First, a proposition of the double harme which is come vpō the whole world by Adam, through whom all men are vnder sinne and death. Secondly, a reason heereof, in as much as all men were in Adams loynes when he sinned, and so sinned in him; (In whom wee all haue sinned.)

Now to the words, and tell vs what is meant by that one man heere spoken off.

Adam, as verse 14, vnder whom Eue also is con­tained; for sinne came by them both, Psal. 51, 5. but the man is named, and not the woman, because hee being the man, was the more worthy person. Secondly, be­cause hee was more in fault then Eue, in regarde of his more eminent power and grace. Thirdly, sinne is pro­pagated and deriued to vs, rather by the Father then by the Mother, because he is the principall agent in gene­ration.

What were we taught heereby, that Adam beeing but one man, so great and generall a mischiefe came of him?

Two thinges: First, the infinite hurt that may come of one person being euill, & the meruailous good that may redound to many, by one being good.

Whereunto should the knowledge heereof serue vs?

First, to admonish Parents verie carefully, to looke to the education of euery one of their Children. Secondly, that it behooueth the publicke state much, what manner of person he is that beareth gouernment. Thirdly, it behooueth them who haue gouernement, to watch ouer the manners of all men vnder their charge, because one man neglected, may marre all, as Achan did, Iosh. 7.

What was the other thing gathered from hence?

An exceeding comfort to great offenders, so they turne and beleeue the Gospell; which may bee rai­sed thus; Adam and Eue which sinned so heynously, & also wrapt their whole kind (euen a worlde of people) within sinne and destruction, were yet receiued to mer­cy and saued: therefore let no sinner (how horrible so­euer) be out of hart, if they come to the throne of grace for pardon, with trust to haue it.

What is further to bee obserued from this, that it is saide [Sin entred by one man?]

Euen this: that God is not to bee blamed, as cause and author of sinne, seeing it came in, by, & tho­rough man. For, whereas Adam might haue refused the [Page 305] temptation if he would, he freely obeyed, and willing­ly yeelded, and so sin entred by him, without any fault in God, who had made him righteous, and giuen him freedome of will.

Was there not a necessity herein, that Adam shold yeeld?

True, there was so, in regards of Gods counsel, who had decreed not to strengthen his wil in the temp­tation, but to forsake him; yea & further, that being left to himself, he shold follow the suggestions, that so there might be occasion of giuing and sending his Son, to re­deem the world, to the manifestation of his Iustice and mercy. But notwithstanding this, yet Adams disobedi­ence was voluntary, because Gods decree, tho it ruled the euent & businesse, yet offred no force to Adams wil, which could not be compelled; & therfore of it own ac­cord, enclined it selfe to fulfill the motions of the Ser­pent and his wife; and therefore the whole fault of our fall lieth vpon Satan and our first parents, as the proper cause of sinne. For God made man righteous, but they found out sundry inuentions, Eccles. 7, 31.

What was further learned by this, that sinne entred vpon al by meanes of one man?

That sinne is not by creation, but came in after­wards. Secondly, how dangerous it is to hearken to ill counsell; by meanes whereof, Adam being depraued, did depraue the whole world.

What is meant heere by the world?

The men which dwell in the world, whither elect or reprobate, as it is expounded afterwards, Death came ouer all men. The word [World] somtime signifieth that fabricke or frame of heauen & earth, as Iohn 1, 10. The world was made by him. Secondly, it signifieth elect mē onely, which are the chiefe part of the world, Ioh. 3, 16. And God was in Christ reconciling the world, 2. Cor. 5, 19. Thirdly, it signifieth the wicked & reprobate onely. Iohn 17, 9. Fourthly, the corrupt qualities and fashions of the world, 1 Iohn 2, 15. Loue not the world. Fiftly, the [Page 306] whole masse of mankinde good and bad, as here in these words, Sin entred into the world.

What is meant heere by sinne?

That hereditary disease, called commonly origi­nall sinne, or birth-sinne, spread ouer our whole kind, as a Leprosie, and hath tainted the whole race of vs. That this onely is heere meant may appeare: First, because he vseth the singular number; but when he speaketh of the fruites of it, he vseth the plurall number. Secondly, that which he calleth sinne heere, he afterwards in verse 17. calleth disobedience of one man, which must needes be the first or Originall finne. Thirdly, hee saith verse 17. by this sinne many are made sinners; and this is only by originall sin. Fourthly, there was no other sin brought death ouer all men except that: therefore that sinne is onely meant heere In that I call it hereditary, it is be­cause, as a disease which resteth in any stocke, and des­cendeth from father to sonne, so is this sinne; it runneth from Adam through his whole progeny, from Parents to the Children, euen to the worldes end, as it is sayde heere, It came ouer al men.

What may this teach vs?

That this sinne is hard to be expelled out of mans Nature, as hereditary diseases are hard to be cured; and therefore must the more be striuen against. Secondly, that Children haue no faults, which they doe not bor­row and deriue from their parents, of whome they haue corruption, which is the spawne of all sin; which should cause in parents commiseration and patience towardes their Children.

How many things are contained in this sinne?

These foure thinges: First, guilt or fault. Se­condly, deseruing of punishment. Thirdly, corruption of nature. Fourthly, priuation or absence of Originall integritie, euen of that innocencie wherein man was created.

How proue ye guilt or fault, and deseruing of punish­ment [Page 307] thereby?

There is guilt or fault, because wee are made sinners by it, verse 17. and there is deseruing of punish­ment, because this cannot be seuered from the former. Also it is expressely saide, that by it, death went ouer all.

How do ye proue, that there is corruption of Nature?

Because it is written, That weee go astray from our Mothers wombe, Psal. 58, 3. Againe, that the frame of mans heart, is onely euill continually, Gen. 8, 21. and that we are borne in sinne, Psal. 51, 5. and man borne of a woman cannot be cleane, Iob 25, 4.

What doe ye call the corruption of our Nature, and what be the fruites of it?

It is a naughty vicious quality in our Nature, whereby it is enclined to all euill naturally, and vndis­posed vnto any good, yea enemie to God, and disposed against all good, as Titus 3, 3. Hating God, Col. 1. Minds set vpon euill workes. The fruites of this our corrupt Nature, are all sinnes whatsoeuer, euen all those sinnes reckoned vp, Ro. 1. 29, 30, &c. Gal. 5, 19. Tit. 3, 3. Col. 3, 5. or in any other place, euen all maner of sinnes, not blasphemy against the Holy-Ghost excepted.

By what degrees doth this corruption proceede and go forward?

First, it begetteth lust; which is an euill moti­on or desire sweruing from Gods will: this is the spawn of all sinne. The second is, obedience to this lust, Rom. 6, 12. which we call consent, when the will yeelds vnto the euill motions, with purpose and resolution to do it: this is called of Iames the conception of sinne, Iam. 1, 15 Then thirdly, there followes an euill action in word or deede, this is called of the same Apostle, the bringing forth of lust (it bringeth forth sinne,) that is some out­ward grosse acte in speech or action. Lastly, the going ouer this sinnefull acte by custome and continuance in it; this is called the perfection or finishing of sinne: vp­on [Page 308] all this, there succeedeth death, as the terme & last period or full point of this proceeding and course in sinning, wherein it resteth.

But how proue ye, that Original sin, hath priuation or absence of Originall righteousnesse?

This is the consequence vpon all the former; for we could not be guilty, deserue punishment, and be corrupt, if we had our first perfection. Secondly, except we had lost that, we should not need to seeke and fetch that from another, euen from Christ, as ver. 17. Thirdly, when the Scripture saith, God made man righteous, but they found out many inuentions, Eccl. 7, 31. This prooueth, that the perfect righteousnes giuen vnto vs in our creation, is not only lost, but thorow our owne fault lost.

Why is this sinne called Originall?

First, because it is from the beginning. Second­ly, because it is first in vs before grace. Thirdly, it is the first head & beginning of all sins. Lastly, it is in vs from our beginning, euen from our very conception.

What vse of all this?

First, it confuteth the errors of such, which say, it is nothing but priuation of righteousnes. Also such as say, it is nothing but the inclination of our nature to e­uill. Secondly, it sheweth the most heauy case in which we are all by birth, we being all ouer-couered with cor­ruption and sinfull putrifaction, rotten and ful of sores; and not so full of euill, as voide of all goodnesse, and so hatefull to God, whose pure eyes cannot but hate vs & abhorre vs; and therefore we are called the children of wrath, Eph. 2, 3. See Ezck. 16. No leaper, no lazar, no Iob to be compared to vs; if we saw our selues, wee should loath our selues. Thirdly, the knowledge heereof, must humble our stomacks and courages. Fourthly, it must stir vp great care of being washed and clensed from this spot: all the water in the sea is too little to wash this one staine, all care in the world is not great enough to get it scoured out, Psa. 51, 2, 6. either repentance for this sinne, or for no sinne.

[Page 309]Fiftly, it must stir vp a desire and a thirst after the pure and holy conception of Christ, which is the couer to hide, the Salue to cure this originall sore. Sixtly, it may make vs compassionate and mercifull one to another, especially to our children, being all alike infected, and they by vs: and therefore in our chiding and corrections, were should bee moderate. Seauenthly, it must keepe vs from extolling nature, and the goodnesse of nature; for all natures euen the best is poysoned, there being nothing good in vs till grace come and plant goodnesse in vs: for can one gather figges of thistles, or grapes of thornes? Math. 7.

What is meant here by [death?]

Properly a depriuation of life, vnproperly all such things as are forerunners and furthereis thereof; all mise­ries, sicknesses, paynes, the [...] of death.

What life did Adam liue before sin?

A twofold life; first, of grace being led by the ho­ly Spirit, which moued him wholy to celestiall and diuine things, this is called spirituall life. The second is of nature, wherby he was moued to follow those good things which tend to preserue nature, and the estate of his body: of both these kinde of liues Adam was depriued, and so dyed a spirituall and naturall death: for beeing before ioyned to God, in his fauour, mooued by his spirit: hee now hauing sinned, was turned from God, lost his sauour and spirit, and so could not aspire to any diuine thing, but had his heart wholy set vpon euill; and touching his naturall life he was threatned, that to dust he should go.

Did not his sin deserue eternall death?

It did so, but eternal death is nothing saue the con­tinuance of spirituall death.

Yet naturall death was not inflicted vpon him after his sin, for he liued still in the world, and that a great while.

He did so, howbeit he may be said to be naturally dead, so soon as he had sinned. First, because by the guilt of his sinne, hee was presently subiect vnto it. Secondly, God streight way gaue sentence of death vppon him, and [Page 310] therefore hee may bee saide, straight way to haue dyed, as condemned persons are called dead men, though they bee respited. Thirdly, the messengers and souldiers of death, presently tooke hold on him and arrested him, as hunger, thirst, cold, heat, diseases dayly wasting of his natural moy­sture, to the quenching of life: but God did spare him that the sentence was not presently executed, to commend his patience, and to giue Adam thereby, occasion of saluati­on; for the promise beeing giuen, and hee called to repen­tance & faitb, by that meanes attained a better life through Christ, then he lost through sin.

What did this shew?

That God doth not delight in the death of sinners but rather that they should returne and liue. Secondly, it teacheth vs patience towards such as are offenders of vs, being ready to receiue them to fauour, whensoeuer they truely repent.

Howe vnderstand ye this, that all men are vnder death?

After this sort; first, euery man so soone as hee is borne, is euery houre apt to die. Secondly, euery man at his birth is spiritually dead, quite destitute of Gods grace and holy spirit, Ephe. 2, 1. till his regeneration. Thirdly, e­uery person deserueth this death to become eternall, euen euerlasting separation from GOD, and his presence and felicity.

What equity or iustice is there in this?

The equity is iust, for that one mans sinne was e­uery mans sinne: for Adam was the roote of our kinde, and therefore this fault is not personall resting in himselfe, but reaching to all his posterity, which were then in his loynes, as Leuy was in Abrahams loynes, Heb. 7, 10. For such iuice as is in the tree, commeth to all the branches; al­so such as is the water in the fountaine, such it is in the ri­uer; and some such diseases as be in the parents, descendeth to the children: also amongst vs men, the father beeing a Traytor, the whole bloud is tainted. Lastly, the righte­ousnesse [Page 311] of Christ the head, is conuayed ouer to the mem­bers, so it is here: againe, God who is most iust, so decreed and would haue it; that the grace which Adam had, hee should keepe or loose for himselfe and all mankinde, who were to stand and fall wih him: thus it appeares to be very equall.

What instructions learn ye hence?

First, it reproues the vulgar conceit, that God will not punish but for actuall sinnes. Secondly, it reprooues some Papists which exempt the Virgin Mary from this ge­nerall condition of sinne and death. Thirdly, it doeth ad­monish vs of our most wofull condition, which wee are in without Christ. Fourthly, it puts vs in minde of mutuall compassion, seeing our case is equall, one no better then another, all alike [...] and wretched. Fistly, it tea­cheth the necessity of a Sauiour, not onely to know there must be one, and who he is, and what he hath done, but to gette him to become ours by beleeuing the promises of him.

What are we to be put in minde of, by the connexion and ioyning together of sin and death?

First, that euery one is bound to make account of dying euery moment, hauing sinne the matter and means of death still about him. Secondly, that the dāme of such a brood, that is sinne, which causeth no lesse then death, is most carefully to be auoyded and abhorred, euen to be fled from, as one would flie from death. Moreouer, think that if an others sinne could doe this, as to make thee culpable of death, what will that sinne do which thou doest in thine owne person? for Adams sinne is thine in account, not in act; yet so as this proueth Adams sinne to bee euery mans owne proper sinne, as if he had himselfe acted and done it, because else he should not dye for it: for men in iustice are not to suffer death for any sinne, saue that which is their owne by act, or imputation. Christ had had wrong done to him, to be brought to death, if sinne had no way belon­ged vnto him; for death is not inflected but with reference to sin.

DIAL. XI.

WHat is the drift of this scripture?

He proceedeth in his purpose to proue all men (euen to the yong In fants newly borne) to bee through Adam sinnetull, by bringing in a secret obiection and answering it.

What is the obiection and how is it answered?

The obiection is this: there could be no sin nor sin­ners before Moses, seeing there was no law, & where there is no lawe there is no sinne. This obiection the Apostle doeth answere two wayes; first by a distinction betweeneThis is Pisca­tors iudgemēt. being and reputing: sinne was in the world before Moses law, yet not so reputed and esteemed so vile and soule, see­ing yet no law was giuen them. Secondly, hee prooues there was sin by the effects of sinne, which is death, where­unto euen before Moses law, both olde and young were subiect; which is a sufficient proofe that then all men sin­ned, death being the stipend of sinne.

Now expound the wordes and tell vs what is meant here by this, vntill the time of the law?

That is to say, all that time that passed betweene Adam and Moses, so expounded, verse 14. Death raigned from Adam to Moyses.

What is meant hereby, that sinne was in the world till then?

That is to say, men which liued in this world had sin in them as well before the law as afterwards.

But howe could that bee, seeing that yet there was no law, and sin is the transgression of some law, and indeede what law could be giuen to some of them, as to Infants which had no vse of reason?

Therefore the Apostle in affirming, that notwith­standing this, there was sinne in the world; hee mea­neth there was a sinne euen afore the Law, by which sin al men were borne sinners, being both guilty of wrath, and corrupted euen from the wombe. This is the sinne of Adam, in whose sinning, all men were comprehen­ded, he being head and roote of our kinde, as was sayd verse 12.

Belike then this is now the scope of the Apostle, to proue, That as al men are guilty by their owne sinnes, vvhich they do in their owne persons, and haue in their owne Nature: so there is a sinne of Adam, by guilt whereof, al men are ob­noxious and culpable of death?

True, this is in verie deede that which is inten­ded, and wherein Adam is like Christ: the one, being fountaine of sinne vnto death; the other of righteous­nesse to life.

What meane ye heereby, in that it is saide, Where no Law is, there sin is not imputed?

That afore the Law was giuen, sin was not so thoroughly knowne and reputed: but when the law was published, it was better knowne and became more greeuous.

But may not these words carrie another sence which may wel stand with the Apostles minde and drift?

They may so, as thus: that such as liued in the world after Adam, though they wanted Moyses Law, yet they wanted not a Law altogither.

How makes he that appeare?

Heereby, because that sinne was imputed, and men became thereby guilty of wrath.

What Law might that be?

The Lawe of nature giuen them in their Crea­tion.

What examples can yee giue, that sin was imputed to men before the giuing of the Law by Moyses?

Sundry and very manifest. First, the punishment [Page 314] of Caines murther, Gen. 4, 11. Secondly, the reprehensi­on of Abimelech, Gen. 20, 6. Thirdly, the ouerthrow of the world by a flood, Gen. 7, 20. Fourthly, the destruc­tion of Sodom, 19, 24. Fiftly, the drowning of the E­gyptians, Exod. 14, 27, 28. al which hapned for sinne.

What other examples can ye giue to proue this, that sin was imputed?

The death of infants, as well as of men of yeares, which plainly proueth all men to haue bin sinners, and guilty before the Law of Moyses.

What learne ye by this, that sinne and death doe vnse­parably follow one the other?

That death came in not by creation, but by cor­ruption. Secondly, that if men accompt death terrible, they should not thinke sleightly of sin the breeder of it.

What meaneth this which is saide heere, [That death raigned from Adam to Moyses?]

Heereby hee signifieth the force and power of death to bee exceeding great, bearing all men downe before it, as a mighty King dooth subdue such as rise a­gainst him.

How long doth the raign of death continue and last?

Not from Adam till Moyses onely, but till the end of the world.

Ouer whom doth death exercise his power and king­dome?

Ouer all, both olde and young, none exempted, Infants nor men.

Yet the Apostle saith of some, that they shall not dye but be changed, Cor. 15, 52.

True: yet that change shall bee instead of death to them. Secondly, this is the condition of all men, that through sinne they are subiect to death; God may priui­ledge whom he will, as Enoch and Elias.

Whence got death this power?

Through mans sinne, according to Gods decree.

What learne ye heereby?

That there is a necessity for al men once to come vnto death.

But the faithful haue their sinnes forgiuen them, how is it then that they dye?

Yet sinne is still in them, whence commeth death to them, not as a part of the curse for sinne, but as an en­trance into heauenly blisse, whither they cannot come but by death; so as they are freed from the hurt which death brings, but not from the necessity of dying.

What should this teach?

That all men are so to make account of death, as they doe prepare continually for it, and arme themselues continually against the fear of it, by keeping faith and a good conscience.

You saide that death raigned ouer Infants, tell vs by what words are infants described?

That they sinned not after that maner that Adam sinned.

What meaneth this?

That they are free from voluntary and actual sins, as in respect of their owne persons.

What sin then haue Infants to procure death?

Their byrth-sinne, or originall corruption, which they draw from their Parents by propagation.

What is to be gathered hence for our instruction?

That parents haue cause to mourne for sinne in their young children, as well as for their owne. Secondly, that in the death of their children, they consider not so much the losse as the cause which is sinne; which would keepe them from impatiencie, & serue to humble them. Thirdly, that there is diuers kindes of sinne (to wit) vo­luntary, inuoluntary, originall, actuall. Moreouer, that all sinne is equall thus farre as to deserue death, though in other respects vnequall.

What will follow of this?

That God is no respecter of persons, young or olde, all are one with him.

Yet sinnes are not euery way equall.

No: For there is difference in the degree both of the offence, and of the punishment, some more hey­nous then others, some to be more grieuously punished then others.

What should this worke?

It should be a bridle to wicked ones to refraine from sinne as much as they can, thereby at least to lessen their paine. Also, a Curbe euen to the godly, whose sins howsoeuer pardoned so as they shall not dye eternally for them, yet sorer temporall punishments are inflicted as their sinnes be greater: As is to be seene in Dauids ex­ample, who had many smartfull blowes for his very shamefull falles.

DIALOGVE XII.

VVWhat doth this Text containe?

Two things: First, the similitude or like, nes between Adam and Christ (which was the tipe or fi­gure.) Secondly, the dissimilitude or vnlikenes betwixt them (but yet the gift is not so.)

What is meant by him that was to come?

First, Adams posterity as some iudge, and then the meaning is, all they should be sinners as he was. Se­condly, Iesus Christ, who in respect of Adam sinning, was to come; this is the truth.

In what meaning is Adam said to be a tipe or figure of Christ?

Some take it thus: that as Christ is an example to such as willingly obey God, so Adam was an exam­ple to so many as sinne and disobey willingly: this sa­uours of Pelagianisme, as if sinne came by imitation, and not by propagation.

How then do ye take Adam to be a figure of Christ?

In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his pro­geny destruction by sinne. Heerein hee was a figure or a Tipe of the second Adam, the man Christ Iesus, in respect of the like force in him to deriue into his mem­bers eternall life, by his righteousnesse imputed to their faith.

Report vnto vs more plainly and in few words this a­nalogie and proportion which is betweene Adam and Christ Iesus.

As Adam by his sinne was the cause of death to all men, though they did not eate of the forbidden tree, so Iesus Christ was made righteousnesse to beleeuers, though them-selues had wrought no righteousnesse. Heerein was Adam a figure of Christ.

But it may appeare that this is rather a difference and vnlikenesse then a likenesse.

True, it is so if you take it particularly, but not if it be taken generally: that is; that as Adam meriteth death for his, so Christ meriteth life for his, that is to take it generally: but particularly there is great oddes, for grace, righteousnesse, and life came by Christ: Sinne, death, and damnation by Adam. Also Adam by genera­tion of the flesh poureth euill things into men: Christ by faith poureth good things into his members.

What vse can ye make of this?

It serueth to confute both Iew and Papist, the one for thinking that one Christ cannot bee the redee­mer of the whole world, whereas it is of them confessed that the whole world was corrupt by one Adam: the o­ther, for denying that we are iust before God by the o­bedience of another, to wit; of Christ: yet all men bee made vniust by the disobedience of another, to wit; of Adam: and why not that as well as this? De similibus si­mile iudicium, parium par est ratio.

What do ye obserue in the vnlikenesse or dissimilitude in verse 15?

These two things: First, the vnlikenesse set downe plainely (that the sinne is not as the gift.) Se­condly, that wherein it doth consist (for if through the offence of that one &c.)

What is [...] heere by gift [But yet the gift is not so?]

The righteousnes or perfect obedience of Christ in keeping the Law; nowe this is tearmed a guift, to teach vs that it is free, and becommeth ours not by de­sert of workes, or dignity of person, but because it is giuen vs of mercie, euen contrarie to the merite of our deeds.

What is meant by offence?

It is as much as fall, and is put heere for sinne; Adams sinne was his fall.

What learne ye heereby, that sinne and fall are knit together?

How dangerous a thing sinne is, which bringeth with it a fall, euen as deepe and perilous as from heauen to hell; from the heighth and top of all happinesse, to the lowest bottome of misery.

What followes of this?

That seeing such a fall followes sinne, sinne is to be fled, as one would shun a breakenecke downfall, with all godly care and watchfulnesse before it be com­mitted, and repentance afterward.

Tell vs now wherein consists the vnlikelines betweene Adams sinne, and Christs righteousnesse?

Heerein: the righteousnesse of Christ is of more great strength and efficacie to iustifie, then Adams of­fence was to condemne.

Now open the wordes, what is this he saith, [Manie are dead through the offence of one?

By one, he meaneth Adam; by many, he mea­neth all, it being set against a few: by dead, hee mea­neth separated, or cast out from God vnto euerlasting death.

What do ye obserue heere?

This thing peculiarly, that the infinite and Di­uine Iustice, is a wonderfull scarfull thing, seeing it be­ing but once hurt in one offence of Adam, yet inflicted extreame and eternall misery on a whole worlde of men: oh let that Iustice be dreadfull to thee.

What dooth he heere meane by Grace, and guifte by Grace?

Some thinke Grace doth signifie Gods fauour, and Gift the holy Ghost, and such good thinges as wee obtaine by him.

But how thinke you these words are to be taken?

By Grace is vnderstoode Christ his righteous­nesse, whereof the grace and free fauour of God is the roote and fountaine.

What signifieth that gift by Grace?

That most blessed condition wherein they bee, which haue Christ his righteousnesse of frec fauour im­puted to them.

What is that blessed condition?

That they are not onely absolued and quit from all guilt of sinne, both Adams and their owne, and so from all punishment, temporall and eternall; but also are adorned and cloathed with Christs perfect iustice & innocency, euen to the obtaining of eternall life.

By what similitude do ye explaine this difference be­tweene Grace, and gift by Grace?

Of a poore miserable man in bondage for debt to his Prince, who not onely hath his debt freely dis­charged by his Soueraigne and King, but withall hath a large treasure of many thousand pounds giuen him. The treasure bestowed by the Kings Liberality is grace, be­cause it comes of free fauour; and his happie condition, in that of poore he is made rich, may be called Gifte by Grace: so it fareth in the case of a sinner, Christs righte­ousnesse bestowed vpon him freely, is Gods grace; and the gift by Grace, is that blessed condition wherein he is set, through that righteousnesse imputed to his faith, [Page 320] being of a sinner made perfectly iust, and the child & heire of God, euen heire annexed with Christ. Rom. 8, 17.

What is meant by this, that grace hath more aboun­ded?

That the righteousnes which commeth by Christ, doth in many degrees exceed in excellency and force, the guilt and hurt that came by Adam.

Declare this vnto vs how grace hath farre exceeded sinne?

Because by the grace of Christ we haue forgiuenes of sinne, we are regenerated and adopted to be the sonnes of God; we are become brethren of Christ, his members, heires of his kingdome, yea heires of this world also, for all is ours, 1 Cor. 3, 22.

By what similitude can ye expresse this super aboundance of gracs?

Of a Surgeon not onely healing a wound by his medicine, but making one stronger and fairer then before. Secondly, of an Emperor, not onely drawing a wretch out of prisou, but aduancing him to all manner of riches and dignity: so hath the grace of God abounded, not onely for pardon of Adams sinne, but to many excellent purpo­ses; besides to the engrafting vs into Christ, to iustificatiō, to reconciliation, to sanctification, to adoption, to preser­uation in grace, to glorification in heauen.

What is the instruction to be made of this?

That beleeuers haue gotten more by Christ, then they lost by Adam, by whome wee should haue had an carthly paradice, and vnconstant happinesse. Secondly, that exceeding and vnmeasurable grace of Christ, should stirre vp and prouoke vnto exceeding loue, obedience, thankfulnesse, and praise of Christ, who is to be blessed a­gaine and againe, for euer and euer.

DIAL. XIII.

VVHat doth this text containe?

An explaining of the difference or vnlikenesse put downe in the former verse, concerning Adam and Christ.

What was that difference?

That the grace of Christ was of more excellency and force to restore vs, then was Adams sin to hurt vs.

How is this explained to vs here?

Adams sinne that condemned him and vs all, was but one; Christs righteousnes couereth that sinne, and in­finite others, which we haue added to it.

What seuer all things do ye obserue in this verse?

A threefold opposition, or three things set against three, as contraries; First the gift and fault. Secondly iusti­fication and condemnation. Thirdly one offence and many.

What is meant here by gift?

The righteousnes of Christ freely giuen, and that most happy condition which the faithfull are in, by hauing it allowed to be their iustice, being now not onely absol­ued from all sinnes, but made iust there by, and heires of e­ternall life.

What is meant here by that which entred in by one that sinned?

This is meant by it; first Adams fault in his diso­bedience to God. Secondly, that woefull condition wherein all men are wrapt by it, being not onely depriued of perfect iustice which they had by creation, but couered now with the filth and condemnation of sin; thus it is ex­pounded in the next words.

What is signified by condemnation?

The pronouncing of all men for sinners, and wor­thy adiudging them to eternall torment; as in ciuill con­demnation the malefactour is first pronounced guilty, and thereupon adiudged to his punishment.

How came this condemnation vpon vs all?

By the guilt of one offence which Adam did, be­ing [Page 322] imputed and reckoned vnto all his progeny.

Should this one offence without any more, haue con­demned and adiudged vs all to destruction eternally?

It should so; for the Apostle in the words of trueth doth auouch it, and that not without good reason; for this is reason enough, that it was Gods wil to haue it so, whose will is neuer seuered from reason and Iustice; for there is no iniquity with God, Psal. 5. 4. and Psal. 45, 7.

What may we learne hence for our instruction?

That sinne is no ieasting matter, and the offence of diuine iustice is no light thing, but the most dreadfull euill in the world. Secondly, that infinite misery by due desert lies vpon euery man that is condemned, not onely for A­dams fault, but for so many thousand sins as himselfe hath done in his life time.

What is meant here by iustification?

An acquiting or absoluing of sinners from all their faults, both Adams and their own; and pronouncing them iust from God, adiudging them woorthy of eternall life through Christ: whose fulfilling of the law in his obediēce and death, not onely maketh himselfe iust, but causeth al­so all-his members to bee absolued from all sinnes, and to be pronounced iust, so soone as they are conuerted and do beleeue.

What doth follow hereof?

Thus much; that fithence the iuftice of Christ fre­eth vs from Adams offence, and al our sinnes added to that; and more ouer maketh vs iust before God when we be sin­ners; so as wee stand before the tribunall seat of God, not only without all manner of sin, but decked with absolute righteousnesse, according to our estate and degree which wee had by creation; therefore it is true that the grace of God hath abounded aboue the fault of Adam.

But seeing Adam by his offence corrupted vs all, and spoy­led both vs and himselfe of perfect innocency, and moreouer that all other sins come in by him and his one offence, it should appeare that the good which Christ hath brought, doeth not ex­ceed [Page 323] the hurt we take from Adam, but that they are equall; at the least, as much guilt and hurt by the one, as benefit by the other.

It is true, that we haue lost a perfect righteous­nesse in Adam, but yet (the person of Christ considered) we haue a more excellent righteousnes from him, which bringeth vs to a blessed life in Heauen. Secondly, it is also true, that all other sinnes do come from originall sinne, yet they are not of necessity knit vnto it: for then all men should haue the selfe same sinnes, euery one should doe such sinnes as others doe. Abell should haue done murther as Cain, Iacob should haue been prophane as Esau, Peter should haue beene a Traitor like Iudas, &c. which is not so: Therefore other sins of our life, though they spring from the roote of birth-sinne, yet our sclues are to be blamed for them, as being done by our owne election and consent. Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams, but from innumerable heapes brought in vp­on that by our owne deliberation and counsell, and so excelleth it very farre: for to take away many sinnes is more then to bring in one offence; and a righteousnesse which consists of many good acts as Christs doth, is more excellent then one sinneful act, such as Adams transgres­sion was.

But all are made sinners, and condemned by Adams offence, so are not all iustified and saued by Christ, therefore Adams sinne exceeds the grace of Christ.

The power and force of Christs righteousnesse aboue Adams offence, respects not number of persons, but worthinesse and number of effects, which are more and also more worthy, from the righteousnes and grace of Christ. For first it blotteth out Adams sinne, and all others as touching guilt. Secondly, it breaketh the strength and rage of sinne. Thirdly, it reformeth the heart to new obedience, and giueth interest to perfect glory.

But for the number, may it not be truely saide in some sence, that as many be saued by Christ as perished by Adam?

It should seeme that it may in this sense; onely Infants which dye in their infancy do perish by original sinne, and not all they, but such onely as are not elect: such as be men and perish, do perish for their impeniten­cy and continuance in actuall sinnes, and not onely for their birth-sinne. Whereas all that be saued, whether infants or men, are saued by the grace of Christ onely. Adde here-vnto that touching such as do perish, ChristMille mundis red mendis suf­ficit Christus. [...]. were sufficient to saue them, (as most Diuines affirme) but because God will not saue all, therefore his grace hath no effect in them; for being not ordained to life, neither are they ordained to faith, whereby the righte­ousnesse of Christ is laid hold on: yet they worthily pe­rish for their sinnes which they willingly doe. O Israel, thy destruction is of thy selfe.

What is the instruction from all this?

That the grace of Christ hath ouercome sinne as Conqueror ouer it; for else, sinne would ouercome all the elect: also, the Scripture witnesseth so much, to wit; that Christ is stronger then Sathan or sinne.

But sinne shall abide in the regenerate.

Yet it cannot hurt them, because it is taken Prisoner, and broken in the strength of it, also the faith­full are commanded to beleeue the remission of all their sinnes by Christ.

What vse of all this?

In this necessary Doctrine consists all Christian comfort and assurance of hope; therefore it is, that [...] so much urgeth it.

DIAL. XIIII.

VVHat doth this text contayne?

A repetition of the former matter, tou­ching the excelency of the grace of Christ, aboue the sin of Adam, somewhat more fully and plainly set forth.