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

CHAP. I.

DIAL. II.

Tim.

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

Sil.

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 sa∣ued, then by the Gospell being beleeued on, which

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 gric∣uous sinnes, both against God, thorow impiety, and men thorow vnrighteousnesse, monstrous and vnna∣turall, 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 en∣trance 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.

Verse 1, 2, 3. Salutation.

1 Paula Sernant of Iesus Christ, called to bee an Apo∣stle, put apart to Preach the Gospel of God.

2 Which he hath Promised afore, by his Prophets in the Holy Scriptures.

3 Concerning his Sonne Iesus Christ our Lorde, which was made of the seed of Dauid, according to the Flesh, &c.

Tim.

What things were noted in this Salutation?

Si.

Three things: first, the person Saluting: second∣ly, the persons Saluted: thirdly, the thing which hee wished vnto them, and prayed for.

Tim.

What do ye note in the Person Saluting, how is hee described?

Silas

First, his Office, both by the perticuler, that he was an Apostle or Ambassador; and generall, that he was a seruant of Iesus Christ, that is a Minister or seruitor of Christ, in publishing his will, by preach∣ing the Gospell, and not onely a seruaunt (as other Christians) by common profession: secondly, by the Doctrine which he taught, whereof he entereth into commendation.

Tim.

Whence had he this Office?

Silas

Not by men, nor of men, but immediately by the calling of Iesus Christ, Acts 9, 12, 3, 4.

Tim.

Wherefore doth he speake of his Calling?

Silas.

First, in respect of false Apostles, who char∣ged him to be an intruder: secondly, to shew that he had authoritie to teach, and that they were bound to obey, because he brought a Diuine doctrine, and did not offer to teach them by intrusion and vsurpation, but by a iust, lawfull, and diuine vocation.

Tim.

How came he by such a Calling from Christ?

Silas.

Not by his owne merits, either foreseene or present, as Origen thought, but by the eternal decree of God, who set him apart for that seruice of preach∣ing* 1.1 the Doctrine of saluation, as it is heere saide put apart to Preach, to wit; to the Gentiles, Acts 23. which was both from the instant of his birth, Gal. 2, 15. & at the time of his calling to the Apostleship, and from euerlasting, by an eternall election, as Chrysostom and after Peter Martyr affirmeth. From whence we learn, that our Callings, guists, and fruits of them, depen∣deth vpon Gods election, that all flesh may be hum∣bled before God, ascribing to themselues none, but all praise to God, and free grace from euerie thing, which is in them, or done by them, or to them.

Furthermore, in that by the will and Councell of God his vocation was assigned for Paul, and hee san∣ctified

and put apart for it (as Ieremy was, Chap. 1. 5.) long before any manifestation thereof to themselues, or to the world, let vs heereby be warned, neither rashlie to rush into a calling, running before wee be sent of God, centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called, with-draw our selues from our appointed function, least we be found to fight against God, whiles we would appeare to men to bee shamefast. For such an infirmity sake, God was angrie with Moyses. Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue, his readinesse to obey his calling. gal. 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7.

Tim.

By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place?

Silas.

First, by the Effects, It is a Doctrin of Ioy and Comfort, for so much the word [Gospell] signifieth; as ye would say, a good spell, or word of good tidings. Luke 2. 10. Secondly, by the Efficient cause, It is reuea∣led from Heauen of God himselfe, and teacheth the Grace of God; therefore called the Gospell of God. Thirdlie, by the Antiquity, it was first published and promised by the Prophets. Gal. 3. 13. Fourthly, by the Subiect and Matter which it handleth, and that is; the Sonne of God Incarnate and made Man: also, Sauiour and Redeemer for mans eternall Saluation. Lastly, by a proper End (which is) to engender the obedience of Faith in the Name of Christ, Verse 5.

Tim.

What doth this admonish vs of?

Silas.

First, of the neuer sufficiently loued and praised goodnesse of God, who would commit to vs such a do∣ctrine; for Quality, so comfortable; for Authority, so diuine; for Continuance so ancient; for Matter and sub∣iect, so very excellent and glorious. Secondly, of our owne duty towards this Doctrine of the Gospell.

Tim.

What is our Christian duty towards the word of the Gospell?

Silas.

First, in our Iudgements, to approoue it and esteeme it aboue Pearles, and most precious and profi∣table* 1.2 things. Secondly, in our minds to marke and heed* 1.3 it well. Thirdly, in our harts to beleeue it. Fourthly, in our affections to loue it, and put our chiefe delight in it. Fiftly, in our memories to keepe it, and treasure it. Sixt∣ly, with our eares to hearken to it. Seuenthly, with our mouths to consesse it, and speake good of it. Lastly, to submit our whole man to the obedience and practise of of it, in all sincerity and constancy.

Tim.

What other thing doth it admonish vs of?

Silas.

Of their error, which charge it with nouelty or flexiblenesse, according to the wils of men, and circum∣stances* 1.4 of time; for it is alwaies one and the same, like God the Author; and it is very ancient, it is no vpstart Doctrine, as ancient as mans fall; and that is most true which was first, as that is false which was latter.

Tim.

What learne we by this, that we haue that accom∣plished and most clearely manifested to vs, which was onely promised to the people of the Iewes by the Prophets?

Silas.

That as God hath shewed forth towardes vs the more excellent Grace, so our contempt and vn∣thankfulnesse (if we endeuour not to walke worthy of that grace) wil cost vs deare, by pulling heauier Iudge∣ments from Heauen vpon vs. Woe to thee Corazin. Mat. 11. 21 &c. Also learne, that the Gospell promised to the Fathers by the Prophets, and performed by Christ at his comming, is one in substance.

Tim.

What do ye call the Prophets?

Silas.

Men called of God to the Ministery of the old* 1.5 Church, and furnished with speciall graces, both for In∣terpreting the will of God set downe before by Moyses in his Bookes, and also to foretell the will of God tou∣ching future euents; and namely, touching the exhibi∣ting of the Messias, and of the good things to be enioy∣ed by his sufferings. 1 Pet. 1, 11.

Tim.

What doth this admonish vs of, that the promises

of Christ are hid in the Scriptures of the Prophets?

Silas.

That there is a great correspondency and a∣greement for truth and matter of Doctrine, betweene the Old and the New Testament, though great oddes in the measure of reuelation. Hence it is said of one, that the Old Testament is the hiding of the New, and the New, is the opening of the Old.

Tim.

What should this consent serue vnto?

Silas.

It serueth to confirme vs in this perswasion, that the Scriptures are diuine, and no humaine thing or inuention of man; as also it confuteth the Manichees and Marcionites, which vtterly reiect the Old Testa∣ment.

Tim.

What do ye call Scriptures?* 1.6

Silas.

Euery thing that is written is Scripture, in a large and generall sense: but this word [Scripture] by an excellency, is giuen peculiarly to those Books which containe the word of God, and were written by Inspi∣ration of the Holy Ghost, for the perpetuall instruction of the Church. 2 Tim. 3, 16. This doth put vs in minde of Gods great goodnesse, that would haue his Word* 1.7 put in writing, and so wonderously to preserue those Bookes in all Ages for his Church sake, without losse of one iot or tittle, notwithstanding, great meanes to suppresse and extinguish them.

Tim.

By what reasons can ye prooue vnto vs, that these Bookes which are called Scriptures be the very word of God, rather then any other writings?

Silas.

There be heercof sundrie Arguments, which may perswade all men, and some which will, and doe perswade Gods Children. First (that which was tou∣ched before) the great Hermony and constant consent of one part of this Booke with another, in such a huge variety of infinite matter, yet no repugnancy; howsoe∣uer some diuersity may be found. Secondly, the Maie∣sty of the matter in great simplicity of words. Thirdlie, the efficacy, power, and vertue thereof, working in the

hearts of sinners for their conuersion, which no other Writing in the world, doth or can effect: for mans na∣tures in their reasons and wils being corrupt, are as contrary to the Doctrine taught in these Bookes, as darknesse to light; Heauen to Hell; yet are they by the mighty efficacy hid in them, reconciled to them; so as they willingly yeeld, approoue, and honor them: also the power of them maketh euen the wicked to feare and tremble, as in Foelix. Fourthlie, the euents* 1.8 of Prophesies so many hundred, yea, so many thou∣sand yeares fore-shewed. (As the Seede of the Woman promised to Adam, the bondage of Iacob in AEgypt, the Captiuity of Babylon, the Birth of Iosiah and of Cirus; reuealing of Antichrist; and innumerable such like) and made before, yet accordingly fulfilled in their due time, doth bewray them to be from that all seeing veritie. Fiftly, the Penmen of the Scripture (as Moyses, Dauid, Iob, Mathew, Paul) discouering their owne cor∣ruptions and infirmities, euen to their owne great pre∣iudice, and crack of their own estimation in the world, and so vnpartially reporting the foul blemishes of their owne people and Country-men, doth testifie that they were gouerned by the holy Spirit of truth, in the pen∣ning of them. Sixtlie, there be sundry examples and sto∣ries in the Bible, to which euen the Heathen and Pa∣gan; yea, and Iewish Writers (being enemies to Christ) doe giue testimony to the truth of them; as in Iosephus and others: and the witnesse of an enemy, it is of no smal credit and force. Seuenthlie, the strange preseruations of these Bookes, notwithstanding the strange malice of the Deuill, and the mischieuous pollicies and practi∣ses of his most wicked Instruments to suppresse and ex∣tingnish them, yet that they should be so kept, as to re∣maine intire without losse of any Booke, nay, of any Iot or Tittle (as very Iudiciously learned men do think) this diuine protection doth argue, that their Authoritie is diuine. Adde vnto all this, the constant Testimony

which so many worthy Martirs by their death & blood haue giuen to this truth. Lastly, euery one of Gods Children haue the witnesse of his owne Spirit, the Au∣thour of the Scriptures to testifie in the consciences of them, that they are inspired of God, and doe containe a diuine infallible truth.

Tim.

Whereunto must this help and profit vs?

Silas.

To arme our mindes against that dangerous temptation of doubting the truth of Scriptures, whe∣ther they be of God. Secondly, to draw more reuerence towards those Bookes and Writings with more studie in them, then towards al other writings whatsoeuer, be∣ing the Booke of Bookes, therefore by an excellencie called the Bible.

Tim.

Why are the Scriptures called Holy?* 1.9

Silas.

First, because they proceede from the Spirit which is Holy. Luke 1. 6, 7. Secondly, they teach a truth which also is Holy, euen the truth which is according to godlinesse. Titus 1, 1. Thirdly, they be Instruments whereby the Elect are sanctified and made Holy. Ioh. 17. 17. Sanctifie them with thy truth, thy word is truth. Last∣ly, they were written to diuers most holy Ends; as to* 1.10 teach, to conuince, to correct, to instruct in righteous∣nesse. 2. Tim. 3. 16. Also to giue comfort. Rom. 15. 4.

Tim.

What learne ye by this?

Silas.

First, that they haue a sacred authority in them∣selues, containing a diuine Doctrine, and doe not de∣pend on Church or Pope. Secondly, that the Scriptures are to be preached, read, and heard with holy affection. Moyses is commaunded to put off his shooes, because the ground is holie. Exod. 3. 5. Thirdly, they are neuer to be mentioned but with great reuerence and honou∣rable Titles. Lastly, seeing they are Holy, therefore to apply them to vaine and light, or to prophane and wic∣ked vses (as in Charmes, Inchantments, in lefts and me∣riments, in playes and interludes) is a grieuous sinne, e∣uen an horrible prophanation of Gods name.

Tim.

What doth the third verse containe?

Silas.

A description of our Redeemer and Sauiour, who is the matter and substance, the end and scope of holy Scriptures, which teach vs nothing else saue Christ,* 1.11 as their maine subiect; and lead to nothing but vnto Christ Iesus, as their furthest marke. This discerneth the Gospell, not onely from other prophane Writings, but euen from Moyses Law, which hath the same Authour, not the same Subiect.

Tim.

How is he described?

Silas.

First, by his Person, which is but one (concer∣ning his Sonne.) Secondly, by his Titles, which are three. First, Iesus. Secondly, Christ. Thirdly, our Lord. Thirdly, by his two Natures, which are distinctlie set downe with their proofes: the humaine first, (which was of the Seede of Dauid) then the Diuine, Verse 4. (declared mightilie to be the Sonne of God.)

Tim.

What is the Summe then of this Scripture?

Silas.

That Iesus Christ the Sauiour of the World, is both true God and true Man in the vnity of person; there is in Christ one thing and another thing, that is di∣uers Natures, but yet not one person & another person, for the person is but one, the Son of God made Man, by assuming the Manhood into the fellowship of his per∣son.

Tim.

The Manhood of Christ then, hath no subsistance out of the person of the Sonne of God?

Silas.

No, none, beeing considered apart, but who∣ly subsisteth in the person of the Sonne, to which it is inseparably and wonderfully vnited.

Tim.

What is to be obserued touching this vnion of Na∣tures in one person?

Silas.

That our Sauiour hath his denomination some times according to one Nature; as here he is called the Sonne of God. Sometimes according to the other, be∣ing named the Sonne of Man, or the Man Christ. 1. Tim. 2, 5. Secondly, from the vnity of person it com∣meth

to passe, that that which is proper to the one Na∣ture, is attributed to Christ, denominated or named af∣ter the other; as heere the Sonne of God is said to bee made of the Seede of Dauid, which is a propertie of his humaine Nature, and yet affirmed of his Diuine, for this Vnion sake, because the person is one. See the like Acts 20, 28. 1 Cor. 2, 8. Ephe. 4, 10. in all which, that which is peculiar to the Manhood, is affirmed of Christ as God, by reason the persou is one.

Tim.

But these Natures which are so straightly linked in one person, they are not confounded, but remaine diuerse in themselues, their properties and actions?

Silas.

It is true, they doe so. The Manhood is not the Godhead, though the Man Christ be also God: nor the Godhead is not the Manhood, though the Son of God be also very Man; neither is the God-head Mortall, fi∣nite, nor did it hunger, was weary, or suffer, or dye, or rise againe, or ascend, or pray; nor the Manhood is Im∣mortall, Incomprehensible, Inuisible, present in euerie place, &c. but the Natures with their properties and workes, remaine still distinct one from the other{is} how∣soeuer they be conioyned most neerely in the person of our Redeemer. This is a great Mysterie. 1. Tim. 3, 16.

Tim.

Wherefore was this vnion of Natures in one person needfull?

Silas.

For two purposes: both to effect the worke of Reconciliation with God for Sinners, and to maintaine and continue it, to enter them into Gods fauour, and to keepe them in it for euer.

Tim.

Expresse this somewhat more fully?

Silas.

The Sonne of God vnited to himselfe our Na∣ture, that once in earth he might worke righteousnesse in it, and suffer death, and so make and merit atone∣ment for Sinners, and this humaine Nature he keepes al∣waies vnited to his Godhead, that he may appeare for vs in Heauen thorow his continuall intercession, to preserue this atonement that it bee not interrupted by

our daily sinnes; hence called our eternall High-Priest. Heb. 9.

Tim.

Now tell vs how our Saniour is called the Sonne of God?* 1.12

Silas.

There be Sonnes of God of diuers sorts. First, by Creation, as Adam. Luke 3, 38. the Angels. Iob 1, 6. Secondly, by Adoption: thus the Members of Christ are Sonnes by Grace of Adoption. Rom. 8, 14. If Sons, then Heires. Thirdly, by grace of Personall vnion, thus the Man Christ is the Sonne of God, being knit to the person of the Sonne. Luke 1. That holy thing which is borne of thee, shall be called the Sonne of God. Fourthlie, by Generation: thus the second person in the Trinitie, is the Eternall Sonne of God, by Eternall and vncon∣ceiueable Generation, being begotten from all Eterni∣ty of the substance of his Father: heereof called his onely begotten Sonne. Iohn 1. 13. and that Sonne of the Euerlasting God. Math. 16, 16. by an excellency, be∣cause he alone is in a peculiar manner, God with his Fa∣ther Coeternall, Coequall in the substance and glory of the God-head, before all Worlds; and the Head of our Adoption and sonship: this dignity being giuen to the faithfull to bee Sonne of God, by beleeuing in the Name of this Son. Iohn 1, 12. Gal. 3, 26.

Tim.

What be the Titles giuen to our Redeemer?

Silas.

Three: first, is of his benefits [Iesus:] the se∣cond, of his Office [Christ:] the third is of his Soue∣raignety ouer his Church, and all the World [Lord.]

Tim.

Why is he called Iesus?* 1.13

Silas.

Because hee saueth his people from their finnes.

Tim.

This 〈◊〉〈◊〉 is the Name of his benefits?

Silas.

It is so: for Saluation containes the whole masse of his benefits, which concerne Eternall life, whereof Iustification and Sanctification be two chiefe ones.

Tim.

But ye can reduce his benefits to a few heads?

Silas.

Yea, vnto two. First, Iustification, which is a sauing and absoluing the Beleeuers from guilt and con∣demnation of sinne, that they be accounted Iust by Im∣putation of Christs righteousnesse. Secondly, Sanctifi∣cation, which is a sauing or enfreeing them from the bondage and power of sinne, that they may walke in holinesse.

Tim.

What signifieth Christ?* 1.14

Silas.

One annointed or consecrated with materiall Oyle, to some Office.

Tim.

How doth this agree to Iesus?

Silas.

To signifie how he was consecrated by the au∣thority of his Father, and the spirituall Oyle of heauenly graces to his Office of Mediator-ship, that hee might worke the saluation of his Church.

Tim.

How many be his Offices?

Silas.

Three: first, Prophet, to teach his Church. Se∣condly, Priest, to offer Sacrifice, and to make interces∣sion for his Church. Lastly, King, to rule, to protect, and to enrich his Church.

Tim.

Why is he called Lord?

Silas.

Because of Dominion and Soueraignty, which he holdeth vnder his Father ouer all things creaced.* 1.15

Tim.

Why is he called Our Lord?

Silas.

He is Our Lord by right, first of Creation, be∣ing made by him: Secondly, of Redemption, beeing bought by him: Thirdly, of Preseruation, being kept and vpheld by him. Heb. 1, 3. From whence we are ad∣monished: first, that Christ onely hath interest in vs, not Sathan, nor the World. Secondly, that he louingly and mightily careth for, and defendeth his Church and euery Member of it. Thirdly, we are to relye vpon his protection, and to render vnto him due homage, loyal∣ty, and subiection, as to our lawfull and gracious Lord. Psal. 110, 1, 2.

Tim.

How many Natures be there in Christ?* 1.16

Silas.

Two, Humaine and Diuine, he is proued to be

a true Man because he came of the Seede of Dauid, that is of Dauids loynes; to 〈◊〉〈◊〉, of the Virgine; who was of the Linage, Stock, Family, and Kinred of Dauid: first, for so it was promised: secondly, that it might appeare he came of a King: thirdly, to shew that he disdaineth not Sinners; for Dauid was a great Sinner.

Tim.

Wherefore is it saide, rather he was made, then borne or begotten; also, what signifieth [Flesh.]

Silas.

Because the tearme [Mads] doth better ex∣presse the admirable conception of Christ of a Virgine, without the help of man. 2. to shew that he did exist* 1.17 before his 〈◊〉〈◊〉, and thereby (remaining still what he was) was made that which before he was not. Christ beeing the Sonne of God eternally, existing by Incarnation, was not changed into Man, but assuming* 1.18 the humaine nature into the communion of his person. To the same 〈◊◊〉〈◊◊〉 that which is added (ac∣cording to the Flesh) where Flesh signifieth the sub∣stance of Christ his 〈◊〉〈◊〉 Nature (not as corrupt)* 1.19 but 〈◊〉〈◊〉 it is weake 〈◊◊〉〈◊◊〉 and moreouer, 〈◊〉〈◊〉 his diuine nature 〈◊〉〈◊〉 his humaine. 〈◊〉〈◊〉 like 〈◊〉〈◊〉 for distinction sake. See 1 Tim. 3, 16. Rom. 9 5. 1 Pet. 3, 18.

Tim.

Why must he be a true Man?

Silas.

First, to suffer death for sinne. Heb. 2, 6. Se∣condly, to worke righteousnesse in our Nature. Third∣ly, to appeare alwaies in Gods sight for vs. Heb. 9, 24. Fourthly, to pittie and succour vs when we are tempted. Heb. 8, 2.

Silas.

What comfort commeth to vs by his being Man?

Silas.

That God hath infinitelie set his loue vpon vs, whose nature he would haue his Sonne to assume. Also, we are 〈◊〉〈◊〉 that he pittieth vs in our 〈◊〉〈◊〉, himselfe hauing beene 〈◊〉〈◊〉 and had experience of all the in∣firmities and miseries of our Nature. Heb. 2. and 4.

Tim.

What Instructions take we from hence?

Silas.

That we ought to be humble in our conuersa∣tion,

seeing Christ so humbled himselfe, as beeing God, to become a seruant, and to dye, Phil. 2, 6, 7, 8. Secondly, that we neuer doubt of Gods loue toward vs, whereof such a pledge is giuen vs in the incarna∣tion of his sonne, Iohn 3, 16. Rom. 5, 8. Thirdly, that we studie and striue to returne al loue to him, who so loued vs; and by loue to serue one another, as Christ through loue became man, to serue his fathers will for our good. Rom. 15, 1, 2, 3. Ephe. 5, 2.

DIALOGVE. III.

Verse 4, 5, 6.

4 And declared mightily to be the Sonne of God, tou∣ching the spirit of Sanctification, by the Resurrection from the dead.

5 By whom we haue receiued Grace and Apostleshippe, that Obedience might be giuen vnto the Faith for his name, among all the Gentiles.

6 Among whom, ye be also the Called of Iesus Christ.

Tim.

VVHat is the 〈◊〉〈◊〉 of this fourth Verse?

Silas.

That Iesus Christ is God Omnipotent, of the same power & Maiesty with his father: so declared* 1.20 to the world by his glorious resurrection, which was a worke of Diuine power.

Tim.

What is meant by the spirit?

Silas

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

Tim.

Why doth he put [Sanctification] to spirit?

Silas

To expresse the worke of his Diuinitie, san∣ctifying 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 Chryso∣stome and 〈◊〉〈◊〉 expound it of Christes owne ri∣sing.

Tim.

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

Silas

By these seauen wayes: The first is, his Di∣uine 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 e∣uidences 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 Mi∣nisters,* 1.21 for the teaching and ruling his Church, Mat.* 1.22 10, and 28. Seauenthly, by raising himselfe from the dead, which is a worke sarre passing humaine power;* 1.23 and therfore fitly brought heer to proue his Diuinity.

Tim.

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

Silas

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 argu∣eth him to be more then a man) not as an instrument, but as a principall Efficient.

Tim.

For what reasons was it needfull for him to bee a* 1.24 verie God, that should be our Sauiour?

Silas

For these Reasons: First, that he might giue full merit to the dooinges and sufferings of his man∣hood, for a meere creature cannot merit of the Crea∣tor 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

hath purchased, and a Protector of his people for e∣uer: therefore, his members trust in him, and call vp∣on him, which were a grieuous sinne, if he were but a meere man: for cursed is hee, that maketh Flesh his arme.

Tim.

What Vse is to be made of this truth?

Silas

First, it serueth to stirre vp our thankfulnesse towards God, who hath giuen vs such a mightie Re∣deemer, 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. Last∣ly, 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.

Tim.

What is meant by the Apostleship?

Silas

The guift or faculty of that calling, to be an Apostle: & secondly, to be able to teach the church:* 1.25 both which, he had immediately from Christ.

Tim.

Why is it called Grace?

Sil.

Because it is freely giuen him, not onely with∣out, but against all desert and merit, from the meere* 1.26 goodwill and fauour of God, at the time of his con∣uersion* 1.27 by grace, and togither with it.

Tim.

Of whom did he receiue this Grace?

Sil.

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 glori∣ous grace.

Tim.

To what end did he receiue it?

Silas

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, ac∣knowledging him for their Sauiour and GOD, who

before serued dumbe Idols as they were led.

Tim.

Towards whom did Paul exercise his Apostle∣ship?

Silas

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

Tim.

What do ye learne out of all this?

Silas

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 win∣ning 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 ta∣ken away, Acts 10, 31, 32.

Tim.

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

Sil.

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 apper∣taine: both to put from himselfe the suspition of a cu∣rious 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 Ro∣manes, being ranged in the number of other Belee∣uers, 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 firme∣ly.

DIALOGVE. IIII.

Verse 7.

7 To all that be at Rome, beloued of God, called to bee Saints, Grace be with you, and peace from God the father, and from our Lord Iesus Christ.

Tim.

WHat doth this Text containe?

Silas.

The other parts of Pauls Salutation, to wit; persons saluted: and his wish or prayer. In the wish or prayer of the Apostle, con∣sider three thinges: first, to whom. Secondly, what. Thirdly, from whom he wisheth. Concerning the persons he saluteth and wisheth good things, not v∣niuersally 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 be∣loued 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 ma∣ny Strangers, and not onely of Cittizens and home∣borne) 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 migh∣tie, in that they were sorted with the needy and little ones. Moreouer, Pauls examples warneth all; name∣ly, 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 ren∣dred for all.

Tim.

How be the persons Saluted set forth?

Silas.

First, by their Place (which be at Rome.) Se∣condly,

by their three Titles, (1. beloued of God. 2. called. 3. Saints.)

Tim.

What learne we from the Place?

Silas.

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.

Tim.

What be the Tules giuen to the Romanes?

Silas.

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

Tim.

What signifieth this, to be beloued of God?

Silas.

Thus much; not to be louers of God actiue∣ly, 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.

Tim.

What doth this commend to vs?

Silas.

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 toge∣ther, to loue one man. Secondly, that they be happie Men which be Gods Children, for they haue God lo∣uing and fauourable, in whose fauour is life, and vp∣on whose loue depends all felicity, both earthly and heauenly; they cannot be miserable whom God lo∣ueth; 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, cal∣ling, 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,

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.

Tim.

What is meant by Saints?

Silas.

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 a∣bide in their sinnes, and wallow in the mire of a pro∣phane 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 Pa∣tria, perfectly.

Tim.

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

Silas.

That by an effectuall vocation God Almigh∣ty (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 accor∣ding 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 mea∣ning; for a Calling to a Function or Office, eyther ciuill; as to bee a Magistrate, a Captaine, &c. or Ec∣clesiasticall, immediatly, as to be a Prophet, an Apo∣stle, &c. or mediate, called by the Church, as were

Doctors and Pastors: or else in a more large significa∣tion, for calling into the common society of the Christi∣an 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 slen∣der 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 effectu∣all calling, which Paul heere ascribeth vnto all the Ro∣maine 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 Apo∣stle heerein takes away the difference betweene Iewes and Gentiles, that the Iewes may not boast, as if all holi∣nesse 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 ho∣noureth with the Title of [Saints] were sundry wayes faulty; but such as be consecrate to God, and besides the

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11 For I long to see you, that I may bestow amongst you some spirituall guifts, that ye might be established.

Tim.

WHat doth this Scripture containe?

Silas.

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, per∣forming (and that very pathetically) the part of a Christian Orator, by great art to get and gaine their be∣neuolence and attention.

Tim.

What Art doth be vse for this purpose?

Silas.

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

Tim.

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

Silas.

Three wayes. First, by his reioycing and gi∣uing thankes for their great measure of faith in the Gos∣pell. Secondly, by his earnest and constant prayer vn∣to 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.

Tim.

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

Silas.

The Churches which be in the world profes∣sing the Gospell of Iesus Christ, by a 〈◊〉〈◊〉, of the whole for the part, the world put for the Christian Chur∣ches, 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.

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 se∣cret 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.

Tim.

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

Silas.

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 ma∣ny 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 mem∣bers one of another, and therefore ought to suffer to∣gether, and to reioyce together. 1 Cor. 12, 26. Se∣condly, the well-doing, and spirituall prosperitie of other Christians, redowndeth to vs, who haue an in∣terest in all their guifts, as touching the vse and pro∣fit 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, ac∣cording to that which we professe in our Creed, con∣cerning the Communion of Saints. Wherein we haue iust and great matter of reioycing and thanksgiuing. Thirdly, to reioyce at the welfare and the well-do∣ing of the Brethren, is a Testimony, that wee haue Christ his Spirit, which is a Spirit of Charitie, cha∣sing Enuy out of the hart, and in stead thereof, plan∣ting brotherly loue. Gal. 5, 22. 1 Cor 14, 4. This do∣ctrine, serueth to reprooue the enuious and malici∣ous, which either little regard and reioyce not at all;

or which is worse, doe repine and 〈◊〉〈◊〉 at the good e∣state, and good workes of others; carping at them, crossing and hindering their good courses and indea∣uours: as Saul enuied Dauid, the Iewes Christ, and the false Apostles Paul. Secondly, it ministreth com∣fort to the godly, when they doe feele their hearts stir∣red vp to chearefull thankfulnesse towards God, for such as they see to be blessed with spirituall blessings in heauenly things. Ephe. 1, 4.

Tim.

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

Silas.

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. Third∣ly, 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.

Tim.

Why saith he [My God?]

Silas.

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

Tim.

Is it enough to haue a generall faith?

Silas.

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

Tim.

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

Silas.

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

the Gospel, is verie mightie in so short a time, to carrie it so far, notwithstanding all oppositions.

Tim.

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

Silas

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 on∣ly 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. Se∣condly, for such as resuse to take an Oath before a Ru∣ler, 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 ser∣uant 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 A∣nabaptists, who deny vnto the Christians, lawfull vse of Magistrates, Lawes, and Oathes (contrary to these eui∣dent 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.

Tim.

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

Sil.

This Particle [My] sheweth, that he speaks not of God his spirit, but of his owne spirit, and feruent af∣fection, 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 con∣sisteth. 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, rea∣ding and hearing his word with reuerence and attenti∣on, Communicating in the Holy Mysteries, prayses, sin∣ging of Psalmes, &c. All which parts of his seruice, wee are bound to performe vpon these Reasons. First, be∣cause we were created of God, out of nothing. Second∣ly, because by the blood of his sonne, wee were redee∣med out of hell. Thirdly, out of many dangers of bodie and soule, we haue beene preserued. Fourthly, with ma∣ny 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.

Tim.

For whom must we pray?

Sil.

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

Tim.

What things hinder Prayer?

Silas.

Foure things: first, our vnworthinesse compa∣red with Gods Maiesty: secondly, our insufficiencie to pray, being

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.

Tim.

What things hinder perseuerance in Prayer?

Silas

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

Tim.

What Remedies against these Lets?

Silas.

First, consideration of Christs merites and wor∣thinesse, 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 en∣couragements?

Tim.

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?]

Silas.

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 re∣spect 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.

Tim.

What was the matter of Pauls Prayer?

Silas.

Hee expresseth one part of his prayer, which was, He besought God that he might haue a prosperous

iourney by the will of God, to come to them.

Tim.

What Branches hath thu Prayer?

Sil.

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

Tim.

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

Silas

That Gods Children should in all thinges hang vpon Gods prouidence, submitting their will for iour∣nying, 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 be∣gin 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 Wic∣ked, who do not call vpon God. Psal. 14. This condem∣neth 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.

Verse 11, 12, 13, 14.

Por I long to see you, that I might bestow you some Spiri∣tual guift, that ye might be established, that I might haue con∣solation together with you, & each with others Faith, yours & mine. I would that ye should not be ignorant &c.

Tim.

WHat doth this Text containe?

Silas.

Three thinges. First, the next proofe of Pauls loue in his purpose to trauaile vnto them for their

good. Secondly, by an answere vnto an obiection; [Yea, but why did ye not come all this while?] To which he answe∣reth [I haue bin Let hitherto.] Thirdly, a reason of his pur∣pose (to wit) because he was a Debter to them, as being their Apostle, and hauing recceiued guifts for their in∣struction.

Tim.

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

Silas.

To confirme them in the faith.

Tim.

In what Respects did they lack confirmatiō or strength?

Silas.

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.

Tim.

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

Sil.

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 prai∣er and conference with the godly. From diligent Rea∣ding and Meditation.

Tim.

By what similitude may this be expressed?

Silas

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 Chri∣stian soule, being made faint and wearie with sinnes & temptations.

Tim.

What Vse is to be made of this point?

Silas

First, that as we desire to be inwardly strength∣ned, we should giue eare vnto exhortation. Secondlie,

that exhortations must be giuen with a sanctified mind, that only our Neighbors profit bee sought with Gods glorie: all corrupt respects whatsoeuer beeing abando∣ned. Lastly, that we do constantly and humbly vse all the former good meanes, ordained to be meanes of our confirmation.

Tim.

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

Silas

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 regenera∣tion, Rom. 7, 15.

Tim.

What Reasons of this?

Silas.

First, God doth not giue his guifts all to one, but so as one Christian shall neede anothers helpe. Se∣condly, 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. Fourth∣ly, he will get himselfe glory, by doing his owne work by the feeblest meanes. Lastly, he will allow, that abso∣lute perfection is not to be found out of heauen.

Tim.

What vse is to be made of this truth?

Silas.

First, it comforteth them of the least gifts, see∣ing God can and doth vse them, to strengthen men of the best gifts, and strongest Christians. Secondly, it ser∣ueth to admonish the stronger, to suffer exhortations & councell from their Inferiours: as Moyses did from Ie∣thro, 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.

Tim.

What other thing may bee taught from this Twelfe Verse?

Silas.

The Nature of Faith, which is to communicate and impart it selfe to others, by the work of loue. Faith

workes by loue. Gala. 5, 6.

Tim.

By what Similitude was this set forth?

Silas.

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.

Tim.

What doth follow heereof?

Sil.

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.

Tim.

How may the Faith of Paul profit the Romanes?

Silas.

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. Se∣condly, his faith stirred him vp to referre and vse those guifts he had, to the good of others, and to Gods glory.

Tim.

What good came to him heereby?

Sil.

In comforting and enstructing others, he comfor∣ted 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.

Tim.

How was this further declared?

Silas.

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 mul∣tiply towards our selues, by the vse of them towards o∣thers. For, the faithfull by mutuall exhortations, doe profite in the faith; and it is knowne, that Ministers com∣forting the sicke, are comforted againe by them.

Tim.

How might the Faith of the Romanes profit Paul?

Silas.

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;

according as his occasions required: all which, bee the fruits of 〈◊〉〈◊〉 faith.

Tim.

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

Silas.

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 ex∣cuselesse. 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.

Tim.

Wherein did Pauls loue further appeare?

Sil.

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 Thessale∣nica, he saith: That Sathan was the lette that he could not come. 1. Thes. 2, 18. Sathans impediments which he ca∣steth 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 per∣secutions 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 purpo∣sing to preach the word in Asia, was commanded in a visi∣on, to goe into Matedonia. verse, 9, 10. Thirdly, the ne∣cessities of the Churches encreasing euery day more and more, occasioned the alteration of his purpose. Paul see∣meth to giue this reason of his not comming to the Ro∣manes when he had decreed it: That the estate of the Chur∣ches 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

to Rome, though he much & long desired it. Whence let vs learne, that God according to his vncontrouleable wise∣dome 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 ano∣ther: as hee seeth it meet for the commodity of his Chil∣dren, 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 Bre∣thren, 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 Ierusa∣lem, 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 Chri∣stian 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 Mi∣nisters, 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 Gos∣pell; that the word of God (mauger Sathan and his instru∣ments) 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

will grant that which shall be expedient for his Church.

Tim.

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

Silas.

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 Chil∣dren, to know that their heauenly father looketh to all things, so as nothing falleth out in the world, but by his decree and will.

Tim.

What doe ye call the fruit heere spoken off.

Sil.

First, the conuersion of some, who yet are in vnbe∣leese, 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.

Tim.

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

Sil.

Sundry very profitable Lessons. First, that the* 1.28 Gospell is fruitfull (wheresoeuer it is preached) eyther for conuersion, or for confirmation, or for growth and profi∣ting. Secondly, that the people conuerted by it, are as an acceptable fruit to God: and to their Teachers, as de∣lightfull 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 ac∣count 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.

Tim.

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

Sil.

First, in that Paul prouoketh the Romanes to the* 1.29 obedience of the Gospell, by the example of other Gen∣tiles, 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 sen∣ces 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.

Tim.

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?

Silas

That the Doctrine of the gospel, is not too light, nor too hard for the simplest: wherein appeareth the fa∣cility 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 wor∣thy the serching of the most learned. For it is no disgrace* 1.30 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 mea∣sure of Grace, and compasse of his Calling, when oppor∣tunity 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, ac∣cording

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, espe∣cially that great Creditor, of whom men do receyue all that they haue.

Tim.

What doth this 15. Verse containe?

Silas.

A profession of the Apostles readinesse, to de∣clare 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 Of∣fice.

Tim.

What learne ye heereby?

Silas

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.

Verse 16.

For I am not ashamed of the Gospel of Christ: for it is the po∣wer of God vnto Saluation to euery one that beleeueth, to the Iew first, and also to the Grecian.

Tim.

WHat is the sum of thu Scripture?

Silas.

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 A∣postles 〈◊〉〈◊〉; 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 Ob∣iection. 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 e∣uery where spoken against, the Precepts therof be scor∣ned, and thy selfe accounted little lesse then mad, which thinkest to teach the wise more wised ome by the Gos∣pell? 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 & Sub∣iect. 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 a∣shamed:] 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 re∣ioyce in it so, as I esteeme nothing so honourable: Insi∣nuating 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 Gala∣thians, Chap. 6, 14. Now when he tearmeth the Gospell (1. the Doctrine of free Iustification by Christ) [the po∣wer 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 Es∣sentiall power, but of his Organicall Ministerial power;

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 obtai∣ned thorow Christ.

Tim.

What is the profession made in this present Verse?

Si.

That Paul is not ashamed of the Gospell howsoe∣uer: for in all Ages since the Gospell did first come a∣broad, 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.

Tim.

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

Silas

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.

Tim.

What things vsually make men ashamed of the Gos∣pell?

Sil.

Foure things. First, the strangenesse of the Doc∣trine, being aboue naturall reason. Secondly, the simpli∣city 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.

Tim.

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

Sil.

Fiue: First, the example of Paul such an Apostle which had abid much shame for the Gospell, and yet saw

no cause to be ashamed of it. Secondly, the Nature of the Gospell, being a gladsome and ioyfull message. Third∣ly, the subiect of the Gospell, which is Christ: of whom, if we be ashamed before men, he will be ashamed of vs be∣fore God. Fourthly, because it is the Instrument of Gods power, to beget Faith. Fiftly, the effect of the Gos∣pell, which is saluation, the greatest of all benefits; or ra∣ther 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 Ma∣gistrates; against sicknesle and diseases, by Phisitions and wholesome medecines, from violence and iniuries of ene∣mies; 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 bles∣sednesse 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 pardo∣ned through Faith, and the soule renewed by the Holy∣Ghost, 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 Resur∣rection, when the whole man shall be glorified with Christ euerlastingly. This is that Saluation, whereunto the Gos∣pell bringeth the embracers of it. Moreouer, where∣as 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

Saluation. Wherein it diftereth from the Law, whose ef∣fect is to reueale wrath for sinne, not to iustify and saue sinners, propounding life indeed, but it is vnto the per∣fect keepers: whereas the Gospell offereth and perfor∣meth Saluation to the beleeuer, euen to euery beleeuer, without difference of Nation{is} 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 as∣cend, 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.

Tim.

What reasons may moue men to beleeue?

Silas.

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 belee∣uing. Sixtly, the truth of God the promiser, who can∣not lye or deceiue. Seauenthly, his almighty power; be∣ing 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.

Verse 17.

For by it the righteousnesse of God, is reuealed from Faith to Faith.

Tim.

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

Silas.

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 Gos∣pell, 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 o∣ther 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. Chap∣ter, 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.

Tim.

What is the sum of this Scripture?

Silas

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.

Tim.

What is the drift?

Silas.

To proue that saluation is had by the Faith of the Gospell, because perfect Iustice and saluation can∣not bee diuided: therefore from whence Iustice dooth

come to vs, from thence also eternall life in heauen doth proceed and flow.

Tim.

What is heere meant by righteousnesse?

Silas

The integrity of humaine Nature, beeing con∣formed wholy to the will and Image of God: this inte∣grity 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 vn∣derstand his essentiall righteousnesse, whereby he is iust and righteous in himselfe; louing Innocencie, hating Iniquity. Psal. 11, 7. & 45, 7. nor yet his Distributiue Iu∣diciary righteousnesse, whereby he rewards the Good, and in seuerity of Iudgement is reuenged on the Wic∣ked. Rom. 1 23. 2. Thes. 1. 5. for these are not, or can bee communicated to men by Faith: neyther yet by Righ∣teousnesse 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, renew∣ing their hearts withall, that they may loue the Law, & abhorre vice. Lastly, giuing them pure and sincere acti∣ons and manners, which be the necessary fruits & com∣panions of forgiuenesse of sinnes and imputed Iustice, it skilleth not much. For, in many places, the word [Righ∣teousnesse,] 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 ta∣ken heere. Howbeit, the best Interpretation, is to ex∣pound it of the full obedience of Christ to death, impu∣ted to faithfull persons for remission of sinnes, and per∣fect

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 ex∣act Iustice of God; and makes sinners iust, not before men, but in the sight of God.

Tim.

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

Silas

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.

Tim.

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

Silas.

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 gi∣ueth it to vs which beleeue. From whence we may learn, that the gospell ought to be most precious vnto vs, see∣ing we haue such a treasure by it; and therefore, al they are most wretched, who either neglect, or despise the gospell.

Tim.

How may 〈◊〉〈◊〉 declare our precious reckoning, which we do make of the Gospell?

Silas.

First, by our continuall and hearty thankfulnesse to God for it. Secondly, by our study to know it sound∣ly 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.

Tim.

What other things 〈◊〉〈◊〉 we heere in this Text?

Silas.

That naturally we are ignorant of the gospell, because we cannot knowe it, without reuelation from

heauen. We are not borne beleeuers.

Tim.

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

Sil.

Not that Historicall Faith, which is but a bare knowledge: nor the Miraculous Faith, by which, won∣ders 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 belee∣ued, ioyned with the true knowledge and assuraunce of vnderstanding, whence commeth confidence and bold∣nesse.

Tim.

How many things are comprehended in this Faith?

Silas.

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

Tim.

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

Sil.

Not from one Faith to another, but from one de∣gree 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 Pa∣rents, to faith of posterity, is amisse: also, from the faith of the old Testament, to the faith of the new (as Chryso∣stom 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 begin∣ning,

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 writ∣ten for explication of this Text, in Chap. 3. verse. 22.

Tim.

What doe ye call the weake Faith?

Sil.

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

Tim.

What is the highest degree of Faith?

Sil.

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

Tim.

Who are heereby admonished?

Sil.

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.

Tim.

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

Sil.

These: First, daily exercise of priuate prayer. Se∣condly, true loue of the word, and of Gods Children be∣cause they be so. Thirdly, true sorrow for sinne, and earnest endeauour to mortifie our lusts. 〈◊〉〈◊〉, dili∣gence in the duties of our perticular calling. Lastly, pa∣tience 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

Hebrewes did. Heb. 10, 34. 〈◊〉〈◊〉. 2, 13. Thirdly, to be∣lieue the promises when all meanes fight against vs, as Da∣uid and Abraham did. Rom. 4, 3, 4, 5. Fourthly, great contempt of the world. Fiftly, great 〈◊〉〈◊〉 and con∣fidence in prayer. Rom. 8, 15. Sixtly, burning loue of the Brethren. ^1. Iohn. 3, 14. Seauenthly, bountifull; relee∣uing the poore members of Christ Iesus, euen to the em∣pairing* 1.31 of our owne substance. 2. Cor. 8, 3. for Christ his sake, if neede and cause so require.

DIAL. IX.

Verse. 17.

As it is written, The iust shall liue by Faith.

Tim.

WHat is the drift of these words?

Silas.

To proue by authority of Scripture, that whosoeuer belieueth the Gospell, shalbe* 1.32 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 Pro∣phets, and is neyther new or absurd.

Tim.

What may we note in this Text.

Silas.

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

Tim.

What was obserued in the manner of alleadging this authority?

Silas.

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 ci∣teth 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

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 righ∣teous 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 si∣lence, 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 comfor∣ting of the godly in those troublous times, vnder Nebu∣chadnezar, when their captiuity was sharpe, and their de∣liuerance 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 spi∣rituall 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 by* 1.33 Faith, betweene the Prophets and Apostles, it is implied not obscurely, by this Particle [As] and whereas Paul as∣cribeth vnto holy Scripture, the authority to proue the question in hand; whether Faith or workes do iustifie be∣fore God; we may note further in what estimation wee

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 deter∣mine 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 compe∣tent Iudge of all controuersies in Religion.

Tim.

What did we obserue in the authority it selfe?

Sil.

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.]

Tim.

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

Sil.

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.

Tim.

What is the meaning as Paul sciteth it?

Sil.

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

Tim.

What Doctrines were gathered heere?

Sil.

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.

Tim.

Why shall none liue saue the iust?

Sil.

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;

therefore, all vniust persons are certain to perish; which sheweth the necessity of seeking and getting perfect iu∣stice by beleeuing the gospell.

Tim.

Why is none Iust saue by Faith?

Silas.

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

Tim.

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

Silas

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.

Tim.

What other things learned we from this Text?

Silas

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, O∣bedience 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 at∣taine.

Tim.

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

Silas.

Yea, it commendeth vnto vs the difference be∣tweene the Law and the Gospell, how the righteousnesse of the one is distinguished from the other: For the righte∣ousnesse 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 righteous∣nesse of the Law, is a perfect obedience; the righteous∣nesse of the Gospell; is an imputation thereof to the E∣lect Sinner, at what time he beleeueth. Rom. 4, 24. The Righteousnesse of the gospell God giueth to vs, but the

righteousnes of the Law, men do giue it to God. There is good vse of this difference, and is to be held constant∣ly, 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 be∣fore God, it is enough only to beleeue in Christ, accor∣ding to the gospel. Secondly, it takes from man, al cause of reioycing and glorying in himselfe, that he may glo∣ry 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.

Verse 18.

For the Wrath of God is reuealed from heauen against all vn∣godlinesse and vnrighteousnes of Men, which with-hold the truth in vnrighteousnes.

Tim.

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

Silas.

The drift and purpose, is to confirm the maine and grand proposition, that sinners are Iustified and sa∣ued 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 gi∣uen 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 a∣mongst

Philosophers, and the Iewes themselues; that Workes were the cause of righteousnesse? To this se∣cret Obiection, the Apostle answereth, by a reason ta∣ken 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.

Tim.

How many things are noted in this Text?

Silas

Three: First, that the Gentiles had knowledge of God and good things, naturally ingrafted in them, signified by the word [Truth.] Secondly, that they vio∣lated 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.]

Tim.

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?

Tim.

In holy Scriptures [Wrath & Anger] bee other∣wise attributed vnto men, then vnto God. For, it is in men properly, as it is a perturbation of the minde infla∣ming 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 them∣selues neglected or wronged, straight way they are mo∣ued 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 them∣selues of warre, famine, pestilence, sicknesse, &c. inslic∣ted 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 vp∣on

beleeuers: and also, Iustice or life, giuen and bestow∣ed graciously. Therefore, by wrath, we must vnderstand both his indignation, reuenging impiety; and the Re∣uenge 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 testi∣fied. For howsoeuer sundry wayes Gods wrath bee Re∣uealed 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,* 1.34 threatning death eternal to impenitent persons and vn∣beleeuers, as Mat. 3, 10. Luke 13, 3. Ioh. 3, 18, 36. Third∣ly, 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 mi∣series 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 pu∣nishments in hardning mens hearts, and giuing them vp to vile lusts, and a Reprobate mind, Verse 24, 28.

Tim.

What Learne we from hence?

Sil.

Seeing sin prouoketh Diuine wrath, it is necessa∣ry 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 pun∣nishments for sins past, and encrease of more sinne.

Tim.

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

Silas.

Yea: as appeareth in the example of Adam, Da∣uid, Salomon, and of many in our dayes, which haue faln into some fits of dispaire also, haue had the sinne pun∣nished

by Sinne, as Paul affirmeth heere of the Idolatrous Gentiles.

Tim.

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

Sil.

Howsoeuer men very learned, and not a few haue drawne the sense of these words vnto the Heauens them∣selues, which be instruments of wrath against such as con∣temne their maker, as Ambrose: some to the euill spirits which are aboue in the ayre, to vexe (by Gods appoint∣ment) wicked liuers, as Origen: some to the second com∣ming of Christ from Heauen to iudge the world, as Theo∣phylact: others referre this to the vniuersality and large ex∣tent 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 o∣ther 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 E∣lements, 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 drow∣ned 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 punnish∣ments come from God as effects of his Iustice against

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.

Tim.

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

Sil.

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 a∣gainst all, therefore there is no sinne how little soeuer, that can escape punishment. Thirdly, by vsing the ab∣stract rather then the contrete, we learne; that Gods anger is not against men themselues, but against their wicked deeds principally.

Tim.

Whereof did this admonish vs?

Sil.

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.

Tim.

What is heere meant by Truth?

Sil.

The remainder of light, which since the fall of A∣dam 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 eue∣ry man.

Tim.

What is the nature of this truth?

Sil.

It delighteth and desireth to expresse it selfe, that is; it would come forth and appeare in our workes, it ab∣horreth to be smothered and imprisoned by wicked affec∣tions.

Tim.

Who doe with-hold the truth in vnrighteousnesse?

Sil.

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.

Tim.

Taketh the truth any hurt thereby?

Sil.

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.

Tim.

What counsell was giuen heere?

Silas.

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; them∣selues 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.

Verse. 19, 20.

For asmuch as that, which may be knowne of God, is manifest in them: for God hath shewed it vnto them.

For the inuisible things of him, that is, his eternall power and God-head, are seene by the Creation of the world, being con∣sidered in his workes, to the intent that they should be without 〈◊〉〈◊〉.

Tim.

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

Sil.

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 con∣cisely 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 wicked∣nesse of men. Now the first word or Particle of this pre∣sent Text [Because] or, [For] bewraieth this verse, to de∣pend 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 cer∣taine light and knowledge to leade them to God in some sort to know him, and to discerne betweene good and e∣uill in common life, could not commit such impieties to∣ward 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-hold∣ing 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.

Tim.

What is the drift of this Text?

Sil.

To shew what truth that is which the Gentiles de∣tained in vnrighteousnesse: it was a certaine knowledge of

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.

Tim.

How many things may be considered in this Text?

Sil.

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 po∣wer. 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.

Tim.

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

Sil.

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 incompre∣hensible simply, and cannot be known of Gods regene∣rated Children, much lesse of Philosophers; as his per∣fit 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 man∣kind, for they ought not to be searched, nor can be tra∣ced 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, Re∣mission 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,

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 know∣ledge is said here to be manifest (in them) it is expoun∣ded 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 con∣templatiue, shewing them of God that hee is, and what one he is: and some practicke, teaching them the diffe∣rence 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 Di∣sciplines, 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.

Tim.

Who gaue them this knowledge?

Sil.

God himselfe, who is the Authour of true know∣ledge, as it is written, God shewed it them: this witnes∣seth 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 cor∣ruption;)

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, Se∣neca, Pliny, Plautus, Plotinus, & Paracelsus, besides other moe which haue diued so deepe into the secrets of na∣ture, and haue written so many true thinges very lear∣nedly, 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 consi∣dred, their minds were erected (as by a ladder) to think vpon the nature and properties of God, which were in∣sensible and inuisible. For God being an essence separa∣ted from matter, and not subiect to senses, must be per∣ceiued 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 this* 1.35 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 en∣gender 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

to reprooue such of wicked vnthankfulnesse, las forgetting God, doe ascribe their great knowledge in diuine, natu∣rall 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 be∣ing 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 per∣ceiued by sense: and then by a secret correction, that (not∣withstanding) beside that inward manifestation of himselfe by naturall instinct, or imprinted light, hee hath outward∣ly by the things created, reuealed himselfe, and what may be knowne of him.

Tim.

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 exte∣rior way.

Silas.

His eternall Power and God-head, that is, his Eternity, Power, Deity, vnder which be meant his proper∣ties, which they learned of the great Booke of the Crea∣tures, 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,

and sustained such a masse of Creatures. Fourthly, the or∣der, variety and distinction of his Creatures declare his maruelous wisedome. Lastly, this sheweth his great good∣nes, that he made them all for our good & benefit. And fi∣nally, that he was a most excellent worke-man, a rewarder of good and euill.

Tim.

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

Silas.

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

Tim.

What euent had this knowledge in the Gentiles?

Sil.

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 Mar∣tir, 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, prin∣cipally 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 sub∣ordinate thereunto; that men acknowledging and glori∣fying 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 de∣facing Gods Image, the remainders whereof (being with∣alperuerted) are weaker then to leade men to their ends, strong to remoue excuse of ignorance.

Tim.

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

Sil.

They could not do so, because they thought ver∣tue 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.

Tim.

What may this teach vs?

Sil.

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 commit∣teth much.

DIAL. XII.

Verse 21.

Because that when they knew God, they did not glorifie him as GOD, neither were thankefull, but became vaine in their thoughts, and their foolish heart was full of darkenes.

Tim.

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.

Sil.

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 glo∣rifying, 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 man∣ners, whereof a Bead-roll and Catalogue is afterward re∣hearsed.

Tim.

What is the drift of this Text, which wee haue now

in hand?

Silas.

To accuse and conuict the Gentiles of vnthank∣fulnesse and contempt of Gods worship, that is; of vn∣godlinesse, 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.

Tim.

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?]

Silas.

There is a contemplatiue, bare, and cold know∣ledge, which not changing the minde, nor appearing in actions, maketh men neuer the better; and this know∣ledge the vngodly haue. But Scripture denyeth vnto them that effectuall knowledge, which mooueth & stir∣reth 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 glo∣ry, by submitting to his pleasure.

Tim.

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?

Silas.

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 reue∣rent opinion of God, to thinke honourably of his Na∣ture, properties, Mercy, Wisedome, Iustice, &c. of his workes and benefits; also, to render vnto him, the wor∣ship due to him. Thansgiuing comprehends a due ac∣knowledgement of his benefits, with a gratefull menti∣on* 1.36 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

they did neither the one nor the other. God being the end and marke whereunto all things tend, & the begin∣ning 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.

Tim.

What instruction may we take from hence to our E∣dification?

Silas

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

Tim.

What may be our instruction from hence?

Silas.

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.

Tim.

By what comparison may this instruction bee declared and 〈◊〉〈◊〉 forth?

Silas

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.

Tim.

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

Silas.

They are so: for the wisedome, power, and goodnesse of God, more appeareth in the worke of Re∣demption, then in the Creation: & the Scripture doth more clearly reueale God, and our dutie, then the book

of the Creatures could do.

Tim.

What followeth of this?

Silas.

That we are so much the more bound to glori∣fie 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.

Tim.

What is the other fault that the Heathen are char∣ged heere withall?

Silas

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, vn∣to Starres, to their owne wisedom, forgetting that God did guide and rule all things by his most wise and iust prouidence.

Tim.

How many wayes may men shew themselues vnthank∣full?

Silas

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.

Tim.

Wherein consists true Thankefulnesse?

Silas.

In these three things. First, in ioy of heart, re∣ioycing 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.

Tim.

What Reasons are there to mooue vs vnto Thankeful∣nesse?

Sil.

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

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.

Tim.

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

Silas.

The Greeke worde, Englished [Imaginations] signifieth more then thoughts; euen Reasonings, dispu∣tations, 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; o∣thers,* 1.37 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, ac∣cepting Beasts; as Oxen, Cats, Rats, Geese, Birds, Croco∣diles, 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; rob∣bing* 1.38 him of his prouidence, withdrawing from him the gouernment of sublunary and inferiour bodies, as being* 1.39 too base for God to meddle with; appointing represen∣tations of him, vnbeseeming his Maiesty and glory: pre∣tending, they must come to God by Images, as to kings by Courtiers. In all which, the Apostle saith, they pro∣ued 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 in∣uentions)

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 prefer∣red 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 fru∣strate of their expectation, and finde that all their glori∣ous wisedome, is but meere blindnesse, foolishnesse, & darknesse: but will incurre the high displeasure of Al∣mighty 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 per∣sons, 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 vn∣to the Heathens, for their rash godlesse presumption in this kinde, whereof more shall be said in the subsequent Verses.

DIALOGVE XIII.

Verse 22, 23, 24.

When they professed themselues to be wise, they became fooles: for they turned the glory of the incorruptible God, into the similitude of the Image of a corruptible man, and of Birds,

and of foure-footed beastes, and of creeping thinges: wherefore also God gaue them vp to their hearts lust, vnto vncleannesse, to defile their owne bodies betweene them∣selues.

Tim.

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

Sil.

Heere is a newe Anticipation, or fore-stalling of a priuy obiection: the obiection not expressed, but vnder∣stood 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 wise∣dome:* 1.40 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 in∣deed 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 lea∣uing 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 Cre∣ature called them, vnto most grosse & abhominable Ido∣latry; not only making such their Gods as were but Cre∣atures, 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 glo∣rious Maiesty into earthly corruptible and contemptible shewes and similitudes, which they adored religiously, for∣saking the right spiritual worshippe of the onely true God, and so became fooles or rather mad in their folly, because

they would maintaine it by pretext of reason.

Tim.

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 su∣perstition?

Sil.

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 for* 1.41 themselues, when they declined from Gods loue and ser∣uice,* 1.42 to such their owne inuentions. As first, that God be∣ing 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 re∣membrances, 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 excu∣ses and such like, are answered by Athanasius, Ambrose, and Augustine.

Tim.

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?

Sil.

The Angels and mens Soules be incorruptible, that is, free from corruption, alteration and change; not ori∣ginally by themselues, but by the will of God, who him∣selfe 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

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 rea∣sonable 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 pi∣ctures 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 vn∣derstanding.

Tim.

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

Silas.

First, such as in appointing Gods seruice doe lcanc to their owne reason and wit, they proue ridicu∣lous and foolish, because in the ordering of Gods wor∣ship, Gods word only must be the rule; when men leaue the word, they leaue wisedome and chuse folly. Se∣condly, 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.

Tim.

What other sinnes doth the Apostle charge the Gen∣tiles withall?

Silas.

With the sinne of Idolatry, which appeareth in these two things. First, they made similitudes & like∣nesses of God. Secondly, they worshipped those Ima∣ges.

Tim.

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

Silas

But the Apostle saith, they worship the Crea∣tures and not the Creator.

Tim.

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

Sil.

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.

Tim.

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

Sil.

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 appoint∣ment.

Tim.

Doe not they also forsake God which are spirituall I∣dolaters, setting their harts vpon the Creature, as Riches, plea∣sures, &c?

Sil.

They do so, for God alone will be feared and lo∣ued aboue all, and trusted in alone, as the first comman∣dement enioyneth vs.

Tim.

What was the punishment of this their Idolatry?

Sil.

The giuing of them vp to vncleane and vnnatu∣rall lusts.

Tim.

What is meant by giuing vp men?

Sil.

Not an idle and bare permission, seuered from Gods will, or a putting of sinne into men, but a with∣drawing of his grace, or for saking the Creatures and de∣liuering 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.

Tim.

How many kinds be there of giuing vp?

Silas.

Two; One in part onely, and for a time, into

which the children of God may fall, as appeareth in Ma∣nasses, Dauid, Salomon, and Peter: the other, wholly and for euer, which the Reprobates fall into, as appeareth in Cam, Esau, and Iudas.

Tim.

What was our instruction heere?

Silas.

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

Tim.

What were they giuen vp vnto?

Silas.

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

Tim.

What did we learne from this?

Silas

To abhorre and abandon such filthy lustes, not only because they defile our bodies, which are the mem∣bers 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 I∣dolatry. This is the Cockatrice which hatcheth such a pestiferous brood, as the punishment of vncleane lusts.

DIAL. XIIII.

Verse 25.

Which turned the truth of God into a lye, and worshipped the Creature, for saking the Creator, who is to be blessed for e∣uer, Amen.

Tim.

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

Silas.

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 im∣piety toward God, and prophanation of his worshippe,

which was the very Root and Mother of such abomina∣ble Children and branches, as filthy lusts and vniust acti∣ons 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) be∣cause it represents him falsly, and ascribeth to him a ly∣ing kind of worship: for God will not be eyther pour∣traied by an Image, or serued in an Image, or by or be∣fore one. All such worship howsoeuer it be by Idola∣ters intended and directed vnto God, yet it is not so ac∣cepted 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 Crea∣ture) passing by, or forsaking the Creator; then thus (more then the Creator) but if we reade it more or ra∣ther) 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.

Tim.

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.

Tim.

Tell vs now what is the sum of this Verse?

Silas.

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

Tim.

What is meant by the truth of God?

Sil.

The God who is true, as before, verse 20. the

glorie of God, being put for the God who is ful of glo∣rie and Maiesty: so heere the [Truth of God] is put for the most true God, and such true notions as men haue naturally in them concerning the nature of God.

Tim.

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

Silas.

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

Tim.

Wherefore is an Image called a Lye by our Apo∣stle?

Sil.

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

Tim.

What do ye further note in this Verse?

Silas.

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

Tim.

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

Sil.

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

Tim.

Is this true in all Idolaters which worship Images?

Silas.

It is so: for whatsoeuer they pretend, yet God is not worshipped at all, where he is not worshipped a∣right and alone: therefore, is Idoll-seruice tearmed in

Deut. 22, 17. and 1. Cor. 19. Diuell-seruice.

Tim.

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

Sil.

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

DIAL. XV.

Verses 26, 27.

For this cause, God gaue them vp to vile affections: for euen their Women did change their naturall vse into that which is against Nature: and likewise also the men, left the na∣turall vse of women, and burned in lust one towardes ano∣ther.

Tim.

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

Sil.

The Apostle, to the end he may better cleere and free from exception and reproach, the Iustice of God, in punishing the Gentiles, and more thoroughly beate downe and tame their pride and ouer-weening (a maine stop and enemy to the Iustifying grace of Christ) he now so toucheth their punishment, as that their shameful vn∣cleannesse (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 de∣scribeth 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, contu∣mcliously

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, Ido∣latry with impurity and vncleannes: as a Iudge doth com∣mit and giue vp a malefactour to be tormented by the Ex∣ecutioner, so God deliuereth Idoll-seruers to be tormen∣ted by Sathan and their owne lusts.

Tim.

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

Sil.

This speech of [Deliuering vp] our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus, My people haue not hearkened &c. therefore I haue de∣liuered 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,* 1.43 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 righ∣teous thing with God, to forsake such as first willingly de∣part from him, and to take his grace from such as do con∣temne* 1.44 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, a∣gainst 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 ri∣uers of water: also in the Psalme it is written, God turned the hearts of the Egyptians, that they should hate his peo∣ple Israel; vnto which may be added, sundry such like sen∣tences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14.

Whence Augustine 〈◊〉〈◊〉, that beside suffering, and forsaking, God deliuereth by a certaine incitation; that though he put the motion of Sinne into no mans heart, yet he inciteth, inclineth and disposeth it whither hee will; as one that hath power, not onely ouer the bodies, but ouer the mindes of men also. God, sayeth Augustine, worketh in the harts of men, to incline their wils whither soeuer it pleaseth him, either to good things, according to his mer∣cy, 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 pre∣senting occasions of sinning, to such as bee already desti∣tute of his grace: whereunto pertaineth that in the Psalm, that their Table should be a trappe and stumbling blocke.* 1.45 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 out∣wardly 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 corrup∣tion 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 regi∣ment 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 fal∣ling vnto them from God, as a punishment, and all execu∣tion 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

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 vncleane∣nes, as it is a sinne: for he is a God who willeth no iniqui∣ty, no vnrighteousnes shall dwell with him: and as hee ex∣treamely hateth sinne, being contrary to his most holy na∣ture and pure Law, so hee will extreamly and eternally pu∣nish 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.

Tim.

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

Sil.

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 testi∣mony 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 instil∣ling 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 dispo∣sing 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 hin∣der, 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

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 ex∣hort al Christians vnfaignedly and greatly to feare the of∣fence 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 tormen∣tours, 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 & diuel∣lish affections, to be gouerned by. No stronger bridle frō* 1.46 sinne then this consideration.

Tim.

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

Sil.

The thing is affections vile or shamefull, and dis∣honorable affections; which importeth not onely burning and flames of lusts and whatsoeuer is sordide, vnhonest∣and loathsome to chaste eares meant before by vncleane∣nesse, and lusts of their owne heartes, Verse 24. But most filthy acts, both actiuely which they committed toward o∣thers, 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 man∣kinde.

Tim.

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

Silas.

The vse of their bodies for generation, which is according to the order that God hath set in Nature.

This order is; that our kind should be continued by ge∣neration, and the order hath three parts First, that man be ioyned to a woman. Secondly, that one man be ioy∣ned to one woman. I hirdly, that one man and one wo∣man be lawfully ioyned.

Tim.

What things are required to this lawful ioyning?

Sil.

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, Le∣uit. 18. Secondly, that there be a betroathing some di∣stance before the mariage. Math. 1, 17. Deut. 22, 23, 24. Thirdly, that the parties be of one religion, both wor∣shippers 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.

Tim.

What Lusts are against this order?

Sil.

Some are inordinate onely, some also vnnaturall and beastly.

Tim.

What sins doe ye refer to inordinate lustes?

Silas.

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 a∣gainst Gods ordinance, yet it was their secret sinne, be∣cause in those times, it was not noted as a falt, or so iud∣ged to be.

Tim.

What sins refer ye to vnnatural lusts?

Silas.

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

Tim.

Why is it called Sodomitry?

Silas.

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.

Tim.

When be sayde [they receyued such recompence as was

meet] what was this to say?

Silas.

That God did punish! dolaters, to shew his iu∣stice; and he did it with a fit punishment to shewe his wisedome. This place plainly proueth, that in sin there* 1.47 is something which God worketh, and not suffereth on∣ly. Sinne hath three things in it: First, a motion or acti∣on,* 1.48 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 iust* 1.49 with God, to render to men after their workes, good* 1.50 to them which do good, and euill to such as do euill: & here we haue the end wherefore God deliuereth to va∣cleane and vile lusts, that by order of Iustice he may re∣pay sinners their due.

Tim.

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

Silas

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 iudg∣ment to come. 2 Thes. 1, 4, 5, 6.

Tim.

What learne we by this?

Silas.

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

Tim.

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

Silas

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 pu∣nishment to the sinne, drowning Pharaoh in Water, who

caused the Israelitish Children to be drowned: and stri∣king 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 disho∣noured God, by giuing his Godhead and worship, to most base ignominious creatures.

DIAL. XVI.

Verses 28, 29.

For, as they regarded not to acknowledge God, euen so God deli∣uered them vp to a Reprobate minde, to do these thinges which are not conuenient: being full of all vnrighteousnes, fornication, wickednesse, couetousnesse, maliciousnesse.

Tim.

VVHat is the drift of this Text?

Silas.

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 iudge∣ment 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 Iudge∣ment from them, that they should not know what was conuenient and good for themselues, nor equall and rightfull toward their neighbor, as henceforth he shew∣eth at large.

Tim.

What is meant heereby [That they did not acknovv∣ledge God?]

Sil.

Two things: First, that they had not God before their eyes. Secondly, that they thought God had no∣thing 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 in∣uentions; and so their sin was not of simple ignorance,

but of wilfull blindnesse.

Tim.

What lesson was giuen vs heere?

Sil.

That it is a good meanes to preserue vs in well do∣ing, 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.

Tim.

What is heere meant by a Reprobate minde?

Sil.

Not persons reiected, and reprobate of God, for diuers of these were elect ones; but such a minde as is de∣stiture 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.

Tim.

Doe ye not thinke some elect to be sometimes of a Re∣probate mind?

Sil.

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.

Tim.

What should this teach vs?

Sil.

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.

Tim.

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

Sil.

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 reue∣renceth man, dooing good, and auoyding euill, of Consci∣ence toward the commandements of God.

Tim.

What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp

by the reuenging hand of Gods iustice, flinging them (as it were) from an high Rocke into a deepe downefall and pit of vices?

Silas.

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. Second∣ly, 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 de∣test all appearance of Idolatry, which God doth so seuere∣ly punish, by giuing vp to such filthy sinnes, as so many Tormentors.

Tim.

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

Sil.

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 Foun∣taine of naturall corruption.

Tim.

What is meant by vnrighteousnesse?

Sil.

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 man∣ners whereby they hurt their Neighbours in their persons, or substance, or name, contrary to the rule of naturall Iu∣stice.

Tim.

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

Sil.

The vncleannesse of vnmarried persons touching* 1.51 generation: vnder it is meant all vncleannesse that way, whereby they did defile the chastity and bed of others, a∣gainst the seauenth commandement.

Tim.

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

Sil.

Pride in apparell, Belly cheare, corrupt talke, vn∣chast company, wanton dancing, vncleane touching, loue

songs, light and lasciuious playes, idlenesse, &c.

Tim.

What be the remedies of this vice?

Sil.

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.

Tim.

What meditations doe ye meane?

Sil.

Such as these be: First, that it is a sinne which pol∣luteth the Temple of the Holy-Ghost. Secondly, it ma∣keth* 1.52 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.

Tim.

What doth wickednesse signifie?

Sil.

The pleasure, studie, and setled purpose, endea∣uour 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 de∣ceiue simple soules.

Tim.

What Reasons may mooue vs to auoyde this wicked∣nesse?

Sil.

Because it maketh men like the Diuell that wic∣ked one, who goeth about taking great labour & paines to destroy men: and for this cause, he is called that wic∣ked 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.

Tim.

What call you Couetousnes?

Silas

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.

Tim.

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

Sil.

Of Fire, consuming all fuell: of the Graue, de∣uouring carkasses, of the Horse-leech, still sucking and

drawing, neuer satisfied. Prou. 30, 15. This Vice compre∣hends all sorts of thefts and cunning trickes, to coozen others of their goodes against the eight Commaunde∣ment.

Tim.

What be the effects of Couetousnes?

Sil.

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

Tim.

What remedy for it?

Silas.

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 ri∣ches.* 1.53 Fourthly, that it maketh vs slaues to our own ser∣uants. Psal. 9, 6, 7. Lastly, that it banisheth the loue of God, and feare of God, out of our hearts.

Tim.

What is it that ye call Maliciousnes?

Silas.

The word which the Apostle vseth, either signifi∣eth 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.

Verse 29.

Ful of Enuy, Murder, Debate, Deceite, taking all thinges in euill part, Whisperers, Backbiters, Haters of God.

Tim.

WHat do ye call Enuy?

Silas.

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,

because manie flocked to heare him, and see his Mira∣cles.

Tim.

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

Silas

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

Tim.

How doth enuy any iniury to God?

Silas

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.

Tim.

For what other causes must wee labour to bridle en∣uie?

Sil.

It is against Charity, which reioyceth in the good of others, as in our owne. Also, it is an vnreasonable af∣fection, because it breedeth continuall matter of disqui∣etnesse: 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 Cru∣eltie, as Cain to the murthering of Abel, Saul to the kil∣ling of Dauid, the Pharisies to the crucifying of Christ.

Tim.

What is the duty contrary to this?

Silas.

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.

Tim.

What is the next vice?

Silas.

Murder: by a Synechdoche all kindes of mur∣ther be vnderstood.

Tim.

Why is murther placed in the middle betweene enuie

and debate?

Silas.

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 mur∣ther as her daughter, as in Cains example, Gen. 4.

Tim.

What cal ye murther?

Silas.

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 Magi∣strate, and iustly or legally.

Tim.

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

Silas.

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. Eight∣ly, it spotteth a mans race and posterity. Lastly, it brin∣geth infamie vpon his name, and dishonoureth him in the eies and estimation of men.

Tim.

How many kinds of murther be there?

Silas.

Two: it is either of ones owne selfe, or of o∣thers; 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.

Tim.

What be the common causes of selfe-murther?

Silas

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

Tim.

What things do occasion the murther of others?

Sil.

Couetousnesse; as in the murther of Naboth, 1.

Kin. 21, 2, 13.; enuy in killing, as Abel, Gen. 4, 8. Wrath and reuenge, as in killing Abner, 2, Sam. 3, 27.

Tim.

What doe ye call debate, a sinne against the sixt com∣mandement?

Sill.

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

Tim.

In what things is debate exercised?

Sil.

Either in matters of religion, or about worldly af∣fayres, and that either out of loue to gaine, or vpon vain∣glory.

Tim.

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

Silas.

First, it is a fruit of the flesh. Gal. 5, 20. Second∣ly, 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 be∣ing opened to stop betimes, for none knoweth what will be in the end; as in deseases, so debates stay them in the be∣ginning.

Tim.

What do ye call deceit?

Sil.

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 vnder∣mine the life and safety of another.

Tim.

What reasons be there to keepe vs from deceit?

Sil.

First, it is a member of the old man. Secondly, it is a breach of the law of God which commaundeth sim∣plicity, and forbiddeth guile. Thirdly, it woundeth the conscience. Fourthly, it hurteth our credite, for it is a re∣proach to be counted crafty and deceitfull, a Fox like He∣rod. 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.

Tim.

What is the duty contrary to this?

Sil.

In all thinges to speake as we thinke, and to vse simple plainnesse in our words and deeds: yet in some ca∣ses 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.

Tim.

What is meant by taking things in euill part or ma∣lignity?

Sil.

When those things which are well done, and can∣not 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.

Tim.

Is it not therefore that some translate this word (e∣uill conditioned?)

Sil.

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 ma∣ny 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.

Tim.

Doe not Gods children offend this way?

Sil.

They doe so, as is to be leene in Ely, who took the

good actions of Anna in euill part, attributing that to drink, which she did of deuotion.

Tim.

What thinke ye of these dealings?

Sil.

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

Tim.

Can ye giue vs example of such charitable taking things?

Sil.

Yea, often in our Sauiour, who tooke well the act of such as brought Children vnto him, and stil constru∣ed 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.

Tim.

What is the difference between whisperers and back∣biters, and also wherein doe they agree?

Sil.

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 a∣mong 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. Third∣ly, 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.

Tim

Which of them is the worst?

Sil.

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.

Tim.

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

Sil.

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 ary∣seth

much discord and debate, as it is written, Without woode fire is quenched, and without a tale-bearer strife ceaseth.

Tim

What is the duty of a Christian in this behalfe?

Sil.

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 ra∣ther 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.

Tim.

But vnto Tale-bearers what is to be done?

Sil.

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 De∣uill in his care, the other hath the Deuill on his tongue. Lastly, such shall enter into heauen as receiue not false re∣ports against their neighbour. Psal. 15, 3.

Tim.

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

Sil.

No, if these conditions be obserued, First, that the party complayned off, be first duely admonished. Second∣ly, if the complaint bee put to such as haue power to re∣dresse 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.

Tim.

What is the next vice?

Sil.

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

Tim.

Are there any which be haters of God?

Sil.

There be such, as this place and other moe do men∣tion, God doth not deserue any hatred of them, but rather hath in him all causes of loue, both goodnesse and beauty:

but it commeth to passe, that men hate God through that naturall corruption which they deriued from A∣dam; 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.

Tim.

Are there not degrees of hating of God?

Sil.

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.

Tim.

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

Sil.

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 hinde∣rance of his Gospell, being enemies to Religion. Last∣ly, by murmuring and repining vnder his correcting hand.

DIAL. XIX.

Verse 30.

Doers of wrong, proud boasters, inuenters of euill things, dis∣obedient to Parents.

Tim.

WHo be meant by doers of wrong?

Silas.

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

Tim.

How many wayes may wrong be offered and done?

Sil.

Sundry and many wayes: First, wrong may bee done in thought, word, and deed, also to soules, bodies,

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.

Tim.

What reasons may keepe vs from doing of wrong?

Silas.

First, that we may bee like God, who doth no wrong to any, and shew our selues his Children. Se∣condly, 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 per∣sons shall not inherite Heauen. Sixtly, it bringeth iudg∣ment 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.

Tim.

What is pride?

Sil.

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

Tim.

What is the matter of Pride?

Sil.

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

Tim.

What be the remedies of this vice?

Sil.

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,

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.

Tim.

What call ye boasting?

Sil.

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.

Tim.

How many kinds be there of boasting?

Sil.

One necessary, vrged by importunity of euill men, such as Paul vsed 2, Cor. 11, 16. Secondly Christian boa∣sting, which is a holy confidence in Christs merits. Third∣ly, 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.

Tim.

What reasons against this foolish boasting?

Sil.

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.

Tim.

What do ye call inuenters of euill things?

Sil.

Such as are not content with the euils that bee al∣ready 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, in∣uenteth new cruelties and torments; the Epicure inuents new deuices, new pleasures and delicates. Such were Ti∣berius, Sardanapalus, Phalaris, who rewarded such as found new delights and new torments.

Tim.

What Reasons against this vice?

Silas.

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.

Tim.

Wherein doth disobedience to Parents shew it selfe?

Silas.

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

Tim.

In what things chiefely, are Children to shew obedi∣ence to parents?

Silas.

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 exam∣ple of our first Parents, whose marriage God their Fa∣ther made. Secondly, by the example of Isaac, Iacob, Sampson, who were ruled by their Parents in their mat∣ches. Thirdly, by 1. Cor. 7. Fourthly, Children are more in power of their Parents, then their other goods. Fift∣ly, 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 Pa∣rents are against the Law of Nature, and of the Lord, & are commonly accursed of God.

Tim.

For what reasons is disobedience to parents, to be loa∣thed of all Christians?

Silas

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 Mo∣ther (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.

Verse 30.

Without vnderstanding, Couenant-breakers, without natu∣rall affection, such as can neuer be appeased, Mercilesse.

Tim.

WHat do yee meane by those that are vvithout vnderstanding?

Sil.

Such as haue vnderstanding, and cannot vse it; but deale as men voide of reason and counsell, vnadui∣sedly

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.

Tim.

What Lesson was then giuen heere?

Sil.

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

Tim.

Who are these Couenant-breakers?

Sil.

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 hu∣mane 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.

Tim.

How many manner of Couenants be there?

Silas.

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 re∣spect of priuate Callings.

Tim.

How else deuide ye couenants?

Sil.

Nationall betweene Countries, personall betwixt particular persons.

Tim.

What do ye call naturall affections?

Sil.

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.

Tim.

What doth it differ from humane and Christian affec∣tion?

Sil.

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

Tim.

Who are they that can neuer be appeased?

Sil.

Such as being once offended, will neuer bee recon∣ciled 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.

Tim.

Who are mercilesse men?

Sil.

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

Tim.

What reasons to driue vs from mercilesnes?

Sil.

First, it is against Gods commandement and nature. Secondly, it maketh men also to bee mercilesse to vs, be∣cause wee cannot pitty them that are in misery; the Hea∣thers 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 num∣ber, we are generally to obserue these few and short notes. First, that he first setteth downe one worde (vnrighteous∣nesle,) 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,

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 Ro∣manes directly to bee faulty in these transgressions, but in∣directly framing his speech vnder the persons of others, to decline enuy; letting them rather see in the mirrour of o∣ther 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 gi∣uen wholy, and for euer ouer vnto any of them, nor bee full fraught with them.

DIAL. XXI.

Verse 31.

Which men, though they know the Lawe of God, howe that they which commit such things are worthy of death, not onely doe them, but fauour them that doe them.

Tim.

WHat is the purpose of this Text?

Sil.

To she we the wickednesse of mens hearts, how far it goes where it is not re∣strayned, 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 com∣mitters of euill, but sauourers thereof.

Tim.

What is meant by the iudgement of God, and how did the Gentiles know it? whence 〈◊〉〈◊〉 they their knowledge of it?

Sil.

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

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 iudge∣ment 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 ig∣norant, as by Virgil and other Poets may be collected. This iustice of God the Heathens knew, by light of Na∣ture. Secondly, by witnesse of their owne Conscience, and by experience in the daily examples of diuine re∣uenge. Hence Draco appointed death to the breakers of his lawes, and Gentiles iudged Adulterers vnto death, Gen. 38, 24. Also the Barbarians, Acts, 28, 4, bewray murtherers worthy to dye in their iudgement.

Tim.

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

Silas.

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

Tim.

How is this paine and smart of this death shaddowed

out in Scripture?

Silas.

By the similitude of fire and Brimstone; the ef∣fects of this paine be, weeping, howling, and gnashing of teeth: this paine shall endure as long as God endu∣reth, euen euerlastingly.

Tim.

What vse is to be made of this description?

Sil.

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

Tim.

What sinnes are chiefely to be auoyded of vs Christi∣ans?

Sil.

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

Tim.

May not Gods Children sinne after their knowledge?

Sil.

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

Tim.

What is it to fauour those that do euill?

Sil.

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

Tim.

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

Sil.

By the example of Arch-rebels, which wil main∣taine 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, espe∣cially in this light of the Gospell.

Notes

• * 1.1

  Paul was se∣parate. 1. to e∣ternal life. 2. to the know∣ledge of both to beleeue as a Christian. 3. to preach it as an A ostle.
• * 1.2

  Prou. 3.
• * 1.3

  Psal. 119. 10. 11, &c.
• * 1.4

  Nouelty a note of error Antiquity of verity.
• * 1.5

  By Prophets here be ment such as prea∣ched to the people, as Nathan, thogh they did write no prophesie.
• * 1.6

  Scriptures.
• * 1.7

  Vse.
• * 1.8

  Foelix.
• * 1.9

  Holy.
• * 1.10

  Ends & Vses of the Scrip∣ture.
• * 1.11

  This putteth a difference betweene the Gospell and Law.
• * 1.12

  Son of God.
• * 1.13

  Iesus
• * 1.14

  Christ.
• * 1.15

  Lord.
• * 1.16

  Seed of Dauid
• * 1.17

  Gal. 4, 4.
• * 1.18

  Iohn 1, 14.
• * 1.19

  Christ had his humainity from Dauid, not his 〈◊〉〈◊〉
• * 1.20

  Ioh. 5, 26. and 2, 19.
• * 1.21

  Eph 4, 10, 11
• * 1.22

  Acts 26, 8.
• * 1.23

  Rom. 4, 17.
• * 1.24

  Son of God.
• * 1.25

  Apostleship.
• * 1.26

  Ephel. 3, 8.
• * 1.27

  1. Cor. 15, 8.
• * 1.28

  It is a certain token of a faithfull Mi∣nister, when he can ac∣count the profit of the hearers, to be 〈◊◊〉〈◊◊〉 and vantage.
• * 1.29

  Paul, his pre∣sence and preaching, was fruitfull to other Gen∣tiles, and he wished and hoped it to be toward the Romaines.
• * 1.30

  Diuinity heer in, excelleth Phylosophye, which is not made for al men, and the Law of Moy∣ses giuen into one Nation only.
• * 1.31

  Acts 2, 45, & 4, 34.
• * 1.32

  Habak. 2, 4.
• * 1.33

  Papists must blame the Prophets and Apostles, and not vs.
• * 1.34

  This is by ac∣cident, and not of the Es∣sence & Na ture of the Gospell.
• * 1.35

  Doctrine.
• * 1.36

  Psal. 34. 1, 2, 3
• * 1.37

  1. Cor. 8, 5.
• * 1.38

  See Actes 14, 11, 12, 13.
• * 1.39

  1. Cor, 10, 20, 21.
• * 1.40

  Act. 7, 22.
• * 1.41

  Fxod. 32.
• * 1.42

  Ezek 8. 10.
• * 1.43

  God blindeth men saith August when he doth not ealighten them, and hardens whē he doth not sosten.
• * 1.44

  2 Chro. 15. 2.
• * 1.45

  Psal. 69. 22.
• * 1.46

  Rom, 11. 7.
• * 1.47

  Acts 17.
• * 1.48

  Iames 1, 4.
• * 1.49

  Esay. 3, 10, 11
• * 1.50

  2 Thes. 1, 6, 7.
• * 1.51

  Vnrighteous∣nesse set out by the parts.
• * 1.52

  1 Cor. 6, 12, 13, 14, &c.
• * 1.53

  Luke 16.