Commentary on Romans, Treatise · Chapter 2

Commentary on Romans · Treatise · Chapter 2

p. 110CHAP. II.

DIALOGVE I.

Verse 1.

¶ Thou therefore art inexcusable (O Man) whatsoeuer thou art that iudgest: for in that same wherein thou iudgest another, thou condemnest thy selfe, for thou that iudgest, doest euen the selfe same things.

Tim.

WHat is the purpose of this Text?

Silas.

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

Tim.

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

Sil.

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

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

Tim.

Doth the Apostle speake against all iudging of others?

Sil.

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

Tim.

What things may stay vsus from the hard iudging of others, when they hauehave falne?

p. 113Silas.

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

Tim.

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

Tim.

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

Tim.

What was the instruction from hence?

Sil.

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

Tim.

Whence commeth this?

Silas.

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

Tim.

What Reasons of this duty?

Silas

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

Tim.

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

Sil.

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

Tim.

What further instruction may this first verse affoorde vntounto vsus?

Silas.

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

DIAL. II.

Verse 2, 3.

But we know, that the iudgement of God is according to truth against them which commit such thinges: and thinkest thou this (O Man) that condemnest them which do such things, and doest the same, that thou shalt escape the iudgement of God?

Tim.

VVHat is the drift of this Text?

Sil.

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

Tim.

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

Silas.

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

Tim.

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

Sil.

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

Tim.

What learned we from the former?

Sil.

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

Tim.

Now tell vsus how God doth iudge.

Sil.

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

Tim.

What should this worke in vsus?

Silas.

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

Tim.

Why is the iudgement of God vnauoydable?

Sil.

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

Tim.

What vse was made of this trueth?

Sil.

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

DIALOGVE. III.

Verse 4, 5.

Or dispisest thou the riches of his bountifulnesse, and patience and long sufferance; not knowing that the bountifulnesse of God leadeth thee to repentance? but thou after thy hardnes & heart that cannot repent, heapest vp and treasurest vntounto thy selfe wrath against the day of wrath, and of the declaration of the iust iudgement of God.

Tim.

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

Sil.

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

Tim.

What is the drift of this Text?

Sil.

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

Tim.

What is meant here by bountifulnesse?

Sil.

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

Tim.

What is signified by patience and long sufferance?

Sil.

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

Tim.

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

Sil.

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

Tim.

What is it to despise these things?

Sil.

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

Tim.

What were the lessons gathered from hence?

p. 120Silas

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

Tim.

What would Paul hauehave vsus to vnderstand by that speech [not knowing?]

Silas

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

Tim.

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

Sil.

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

Tim.

What lesson was giuen heere?

Silas.

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

Tim.

What doe ye call an hard heart?

Silas.

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

Tim.

By what degrees doe men fall into hardnesse of heart?

Silas.

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

Tim.

What be the causes of an hard heart?

Sil.

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

Tim.

What be the kindes of an hard heart?

Silas.

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

p. 122Tim.

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

Sil.

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

Tim.

What is the hardnesse which is not perceiued?

Sil.

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

Tim.

What be the remedies of an hard heart?

Silas

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

Tim.

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

Sil.

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

Tim.

How is this vengeance declared and set forth?

Silas.

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

Tim.

What should this teach?

Sil.

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

Tim.

How else was this vengeance set forth?

Sil.

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

Tim.

What vse of this?

Sil.

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

Tim.

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

Sil.

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

Tim.

What should this teach?

Sil.

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

Tim.

How is this day expressed?

Sil.

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

Tim.

What is to be learned from hence?

Silas.

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

DIAL. IIII.

Verse 6.

For God will reward eueryevery one according to his Workes.

Tim.

WHat is the drift of this Scripture?

Silas

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

Tim.

What things were considered in this Scripture?

Sil.

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

Tim.

What note ye from the person of the Iudge?

Silas.

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

Tim.

What Vse was made heereof?

Silas.

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

Tim.

How was the certainty of a Iudgement proued?

Sil.

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

Tim.

What vse was made heereof?

Sil.

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

Tim.

Who are the persons to be iudged?

Silas.

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

Tim.

What learned we from this?

Silas.

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

Tim.

What is the rule and measure of this iudgement?

Sil.

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

Tim.

What was learned from hence?

Sil.

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

Tim.

But wil it not follow of this, that we may merit by our p. 126Workes?

Silas.

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

Tim.

But euill workes merit eternall death?

Silas

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

Tim.

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

Silas.

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

Tim.

What then be the conditions of a good worke?

Silas.

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

Tim.

For what causes are they to be done?

p. 127Silas

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

DIALOGVE V.

Verse 7.

That is, those that by patience in well doing seeke eternall life, to them he will render glorie, honour, and immortality.

Tim.

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

Sil.

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

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

Tim.

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

Silas.

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

Tim.

What Lesson may be gathered from hence?

Sil.

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

Tim.

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

Sil.

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

Tim.

What call ye patience?

Sil.

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

Tim.

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

Silas.

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

Tim.

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

Silas.

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

Tim.

How shall Christians arme themselues against these binderances?

Silas

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

Tim.

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

Sil.

Glory, honour, immortality.

Tim.

What do we learne from these words?

Sil.

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

Tim.

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

Sil.

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

DIAL. VI.

Verse 8. 9. 10.

But vntounto them that are contentious, and disobey the trueth, and obey vnrighteousnesse, shall be indignation and wrath, tribulation and anguish shall bee vponupon the soule of eueryevery one that doth euill: of the Iew first, and also of the Groecian: but vntounto eueryevery one that doth good, shall be glory, honour, and peace, to the Iew first, and also to the Groecian.

Tim.

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

Sil,

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

Tim.

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

Sil.

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

DIAL. VII.

Verse 11.

For there is no respect of persons with God.

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

In what causes doe contentions appeare and breake foorth?

Sil.

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

Tim.

What be the originall and first grounds of contention?

Sil.

Pride, busie medling, couetousnes, ambition.

Tim.

What reasons to disswade from contention?

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

How may we know whether wee serue trueth or lust?

Sil.

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

Tim.

But are Gods children wholy freed from vnrighteousnesse?

Sil.

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

Tim.

Which lord do the wicked serue?

p. 135Sil.

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

Tim.

What remaineth for them in the life to come?

Sil.

Tribluation, anguish, wrath and indignation.

Tim.

What did we learne out of these words?

Sil.

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

Tim.

How many things consider we in this Text?

Silas.

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

Tim.

What is meant by persons?

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

What vse are we to make heereof?

Sil.

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

Tim.

In how many things are not we to respect persons?

Silas.

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

Tim.

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

Sil.

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

DIALOGVE VIII.

Verse 12.

For as many as hauehave finned without the Law, shall perish without p. 137the Law, and as many as hauehave sinned in the Law, shall bee iudged by the Law.

Tim.

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

Sil.

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

Tim.

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

Silas.

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

Tim.

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

Sil.

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

Tim.

What meaneth he when hee saith they shal perish?

Silas.

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

Tim.

What instructions are to be receiued from hence?

Sil.

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

Tim.

What Reasons to disswade Christians from Ignorance?

Silas

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

Tim.

What meanes to obtaine knowledge?

Sil.

Prayer, Meditation, Reading, Hearing, Conference.

Tim.

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

Silas.

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

Tim.

What things may we learne from hence?

Sil.

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

Tim.

What was the second instruction?

p. 139Silas

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

Tim.

What Reasons hauehave we to liue according to our knowledge?

Silas.

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

Tim.

What is the third Lesson?

Silas

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

DIALOGVE IX.

Verse 13, 14.

For in the sight of God, the hearers of the Law shall not be iustified, but the doers of the same. For, when the Centiles which hauehave not the Law, do by Nature the thinges contained in the Law, they hauing not a Law, are a Lavv vntounto themselues.

Tim.

WHat is the drift of this Text?

Silas.

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

Tim

What vvas the lesson taught from hence?

Silas

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

Tim.

What belongs to the perfect keeping of the Law?

Sil.

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

Tim.

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

Silas

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

Tim.

Can any person thus perfectly do the Law?

Sil.

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

Tim.

What is the Obiection of the Gentiles?

Sil.

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

Tim.

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

Silas.

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

Tim.

Did the Gentiles all this?

Sil.

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

Tim.

What letteth that they pleased not God?

Silas.

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

Tim.

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

Sil.

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

DIAL. X.

Verse 15.

Their Conscience bearing them witnesse, & their thoughts accusing one another, or excusing.

Tim.

WHat is the drift of this Scripture?

Silas

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

Tim.

What things are to be noted heere touching the Conscience?

Silas

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

Tim.

What is the office of the Conscience?

p. 243Silas.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

What vvitnesse dooth the Conscience heare after the p. 144action done?

Silas

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

Tim.

What be the effects and workes of the Conscience?

Sil.

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

Tim.

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

Sil.

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

Tim.

What are we to learne from all this?

Sil.

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

DIAL. XI.

Verse 16.

At that day when God shall iudge the secrets of mens hearts according to my Gospell.

Tim.

VVHat is the drift of this Text?

Silas.

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

Tim

What be the parts of this Text?

Sil.

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

Tim.

What may we learne concerning the day of iudgment?

Sil.

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

Tim.

What vse heereof?

Silas.

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

Tim.

What was the next thing?

Silas.

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

Tim.

What hindereth the comming of that day?

Silas.

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

Tim.

Shall not the Iewes be called first?

Silas.

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

Tim.

Who is the Soueraigne Iudge?

Sil.

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

Tim.

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

Silas.

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

Tim.

What shall be iudged?

Sil.

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

Tim.

What should this teach?

Sil.

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

Tim.

Why is the iudgement a part of the Gospell?

Sil.

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

DIAL. XII.

Verse 17.

Behold thou art a Iew, and restest in the law, and gloriest in p. 148God, and knowest his will: and tryest the things which differ, in that thou art instructed by the law.

Sil.

VVHat is the drift of this Text?

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

What was the second benefit?

Sil.

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

Tim.

What was the third benefit?

p. 149Sil.

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

Tim.

Tell vsus what the fourth benefit is?

Sil.

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

Tim.

What is the fift benefit?

Sil.

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

p. 150Tim.

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

Sil.

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

Tim.

What is the manner of Catechising instruction?

Sil.

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

Tim.

What difference is there betweene Catechising and Preaching?

Sil.

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

Tim.

How ancient is this exercise?

Sil.

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

Tim.

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

Sil.

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

Tim.

What is the vtility and profit of Catechising?

Sil.

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

p. 151DIAL. XIII.

Verses 19. 20.

And perswadest thy selfe, that thou art a guide of the blind, a light to them that are in darknes: a teacher of the ignorant, an informer of them that lacke discretion.

Tim.

WHat was the drift of these words?

Sil.

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

Tim.

What especiall things were learned out of this Text?

Sil.

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

Tim.

Whereof did this put vsus in minde?

Sil.

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

Tim.

What other things were learned out of this text?

Sil.

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

Tim.

Whereof did this admonish vsus?

Sil.

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

Tim.

What other things were noted out of this text?

Sil.

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

Tim.

What is that that pride works in men?

Sil.

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

Tim.

What remedy for this disease?

Sil.

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

Tim.

What is meant by the forme of knowledge?

Silas.

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

DIAL. XIIII.

Verse 21, 22.

Thou therefore that teachest another, doest thou not teach thy selfe? Thou that sayest steale not, doest thou steale? Thou that sayest a man should not commit adulterie, breakest thou wedlocke? Thou abhorrest Idols, and yet committest Sacriledge.

Tim.

VVHat is the drift and matter of this Text?

Silas.

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

Tim.

What be the parts of this Text?

Sil.

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

Tim.

What is the sum of the reprehension?

Sil.

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

Tim.

What is the matter of this Reprehension?

Sil.

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

Tim.

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

Silas.

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

Tim.

How many sorts of men are reproued by this?

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Silas.

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

Tim.

What do ye call Theft?

Sil.

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

Tim.

What are the things that may be stolne?

Silas.

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

Tim.

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

Silas.

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

Tim.

What do ye call Adultery?

Silas.

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

p. 156Tim.

What do ye cal Idols?

Sil.

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

Tim.

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

Silas.

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

Tim.

What els was contained vnderunder Idols?

Silas.

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

Tim.

What call ye Sacriledge?

Sil.

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

Tim.

What do ye call holy Vses?

Sil.

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

Tim.

When is Sacriledge committed about these holye things?

Sil.

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

p. 157Tim.

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

Silas.

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

Tim.

What other things were taught heere?

Silas.

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

DIAL. XV.

Verse 23, 24.

Thou which gloriest in the Law, by breaking the Law doest thou dishonour God? As it is written, The name of God is euill spoken of amongest the Gentiles; Or, blasphemed thorough you.

Tim.

WHat is the Sum of this Text?

Silas.

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

Tim.

What is it to glory in the Law?

Silas.

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

Tim.

What is it to breake or transgresse the Law?

Sil.

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

Tim.

How many things are heere signified by transgressing the Law?

Sil.

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

Tim.

How doth the breaking of the Law dishonour God?

Silas.

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

Tim.

What should this worke in vsus?

Sil.

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

Tim.

What was the other part of this text?

Sil.

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

Tim.

What is the meaning of these texts?

Sil.

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

Tim.

What is meant here by the name of God?

Sil.

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

Tim.

What signifieth blasphemy?

Sil.

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

Tim.

What were the lessons taught from hence?

Sil.

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

DIAL. XVI.

Verses 25. 26. 27.

For circumcision verily is profitable if thou doe the Lawe, but if thou bee a transgressour of the Law, thy circumcision is made vncircumcision: therefore if the circumcision keepe the ordinances of the law, shall not his vncircumcision bee counted for circumcision: and shall not vncircumcision, which is by nature if it keepe the lawe, condemne thee which by the letter and circumcision art a transgressor of the Law?

Tim.

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

Silas.

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

Tim.

What is the drift of this Text?

Silas.

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

Tim.

What was Circumcision?

Silas.

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

Tim.

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

Silas.

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

Tim.

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

p. 162Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Sil.

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

Sil.

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

Tim.

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

Tim.

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

Silas.

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

p. 164DIALOGVE XVII.

Verse 28, 29.

For he is not a Iew which is one cutward: neither is that Circumcision which is outward in the flesh; but hee is a Iew which is one within, and the Circumcision is of the heart, in the spirit, not in the letter, whose praise is not of Men, but of God.

Tim.

WHat is the drift of this Text?

Sil.

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

Tim.

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

Sil.

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

Tim.

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

Silas.

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

Tim.

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

Sil.

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

Tim.

What further obseruations and instructions from this Text?

Silas.

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