Ver.5,6. the Epiftle to the Romans. foever men pretume to judge or cenfure him and his doings. Ti u. What is our leffon from hence ? S t L.That the chaftifement of finners is moil just, whatsoever men think or fpeak. The reafon whereof is, becaufe God (being Judge) can do no wrong. Secondly, becaufe he correaeth not without ajttfl cause. Thirdly, his cor- re&ions are ever lefle then mens faults. Fourthly,hecorredtetll not fo often as men lìnne;nay,not one stripe for a thou - fand faults. TIM. What are ofthis? S I L. It teacheth thence and pati- ence under the crofle,wïtether our felves or others be corrated ; becaufe we can- not be difcontent with our of ui &ions, but that we mutt controll the justice of God. DIALOGUE Jill. Verfes 5,6. Eut if our unrigbteoufne f fe fats forth(or com- mendeth )the rigbteoufoei of God, what (hall we fay? Is God unrighteous which taketh ?vengeance (I fleak after the manner of men)God forbid. For bow then (hall God judge the world ? Ti MOTMEUS. j Vat is the drift of theft words? TIM. To anfwera new ob- jection of the ferret, arising from the former Do &sine. TI M. What be the parts of this Text? S t L. Two . First, an objeftion. Se- condly, a resolution oranfwer. Ti M. In what words is the Objetiion contained, and what be the parts of it ? S e t. It is contained in thefe words : If our unrighteoufneffe due commend the rigbteoufnes efGeod,wbat fhall we fay then ?Is God unrighteous which punifbeth? This Obje&ion hath two parts, to wit ; an antecedent and a confequent. The antecedent was this; If our unrighteouf- nej doth commend Gods righteoufnefè (this was Paul, Do&rine before) upon which antecedent was gathered this confequent (by force cavillers) that therefore God isunjuf if heputrith us,( this was their owner) Ti M. Now put the whole Objefiien to- gether. S z L. It is thus : if mans unrighte oufnefs doe commend and advance Gods righteoufnefle, then God if he punilh our finnes,!hall Phew himfelfe unjust to puuifhus, for that thereby his glory is increafed : but it appeareth in the for- mer example of David, that Gods s igh- teoufneffe is made more commendable by mansfinne, in that for his promife fake, he would pardon and fave him, whom he might juflly have defiroyed ; therefore God is unjufl if he punish. This is the whole objeftion. TeM. New that ye have laid forth the Objetlion, tell us the meaning of the words : andjirfi, what ii meant by unrighteoufneffe? S I t . That which before in the third verfe he called unbeleefe, and in the 7. verfe a Lye. Te M. Wherefore it unbeliefe called un- rigbteoufnef ? S I L. For two caufes : Ertl, becaufe unbeleefe Both robGod of the glory of his truth, power, and mercy, as if bee meant not to keepe promife, or could not or would not, which is a very un- righteous part towardsGod. Secondly, becaufe unbeleefe is the fpring and root of all unrighteoufnefle and hones which be in the world ; as faith is the root of all ditties and vertues. TIM. What was learned from hem? S I L. That as we loath injuflice, and would not deal unrighteoutly, fo wefhould abhorre unbeleefe, and refill prefently and mightily all motions of it, becaufe every doubting thought, is a wrong and injuflice unto God. TIM. What is meant by righteoufneffe? S L L. That which before is called the faith of God, and afterwards the truth and verity of God. Ti se. Why is as fidelity or truth called righteoufnefh? SIL. Becaufeitisa ¡obi thing with Godto keepe his word, i lobs I. 7. a principal) part of righteoufneffe to ful- fill his promise. Te IA. What is meant bere by [co» peen- ?] S I t. it is put here not onely for I2 praaife,
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