Ver. ì. the .Epflle tó thé Romanes. upon all the Heathen, who are univer- fally blamed without exception,becaufe few among them lived civilly, and all were by nature given to them ; yet no doubt all were not alike guilty; and fur- ther howfoever all there fumes were not found in every one, yet all were guilty offome one or more ofthem.Moreover hee cloth accule the Romano direly to be faulty in'thefe tranfgrelfcons, bátin- direaly framing his fpeech under the perfons of others, to decline envy ;; let- ting them rather fee in the mirrour of other mens lives, what thendelves were by nature, then plainly charging them todoefuchthings. Laftly, there is a great difference between godly Chrifli- ans, and prophane Heathens, in refpe& of thefe vices; which howfoever Gods regenerate children may fal into lone of them of frailty and by ftrength of temp- tation; yet they are not given wholly, and for ever over unto any of then, nor to betull fraught with them. DiALOGuE XXI. Verfe 31. Which men, though they knew the Law of God, bow that they which commit fuch things are worthy of death, not only doe tbem,bet favour them that doe them. TIMOTHEU9.. VVHat is thepurpofe of this Text ? S 1 L. To (hew the wickedneffe of mens hearts, how farce it goes where iris not reftrained, that is,not onely to doe great evils, but to like and yraife than who are evill doers ; wherein hee doth more amplifie their guiltine(fe, be- caufe they were not only "committers of evill,but favourers thereof. TIM. What 'is meant by the judgement ofGod, and how did the Gentiles know it ? Whence too&ee they their lTow:edge of it ? SI L. By judgment or righteoufneffe of God the moral) law of ten Com- mandements is not underfiood, becatìfé this was never given but to the Jewes; andthat which he (peaks of death, de- clares that it muff be expounded of the, jùdiciarie or coa&ive and corre&ing 55 power of God,whereby hee doth repay good tò them which doe gòod,andevill to them who doe evil), life to the righteous,death to the finners. This ju- diciary law is called judgment or jullice, becau(è by the.immutable order of ju- ftice , -it is requifite that rewards and pains be repayed to men as recompence of their works, leis tearmedthejudge- meist ofGod,becauCe it doth not belong to God as a contingent of his free wily,, which he may doe,or not doe as he wil; but as a naturali attribute is in God,and by him unchangeablyexpreffed andex- ectited, ì Thef.I.6,7. Whereas the Gen- tiles are hid to know this judgment,the meaning is; that they, well underftood the law and jtdgetnentof God, to allot death to them which did fetch crimes, and that unto fuch crimes death did fo firmely and neceffàrily cleave by Gods judgment,as whether God did infli &, or for tome time feared, yet the doers of fuch thingswere worthy of death, that is,fqme kind ofpunifhment tending to deftru&ion,even of Hels deftru &ion;the Gentiles were not altogether ignorant, as by Virgil and other Poets may bee colle&ed. This jullice of God the Hea- thens knew,by lightofNature. Second - ly,by witneffe of their own Confeience, and by experience in the daily ex- amples of divine revenge. Hence Draco appointed death to the breakers of hii lawes,and Gentiles judged adulterers un- to death; Gen,3S.2 q..Alfo the Barbarians, AU.28,4.bewray murtherers worthy to dye in their judgment. TI M. What death are they worthy of, which doth fuch thing' againfi the Lass, of God, imprinted firff in mans Mind, then written in Tablea °f Stone? S I L. Both naturali death, violent death, and death eternal'; this eternal) death ftandeth in a feparation from God,and in a fence of painful) torments in bodyand foule : it is to be ftifferedin Hell, a Prifon,a Lake,' a place of darke- neffe,adepth,in the company of the de- viü, wick ed Angels, and reprobate men, and for ever without end, infinitely without meafure. T 1 M. How io ibis paitte andfmart of F 3 ibis ,
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