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

CHAP. IX.

DIAL I.

Verses 1, 2, 3. I say the trueth in Christ, I lye not, my conscience bearing mee witnesse in the Holy Ghost, that I haue &c.

Timotheus.

WHat doth the Apostle handle in this Chapter?

Silas.

In this Chapter and the two follo∣wing, Paul entreateth of that great mystery, of diuine election and reprobation, and of the reiection of the Iewes, and the vocation of the Gentiles depending thereon.

Tim.

How doeth hee fall into this dispute and argument of Gods eternall predestination?

Tim.

Of this, diuers men iudge diuersly: they all so a∣gree in the matter of his treatise, as yet they vary about the coherence and knitting of these three following Chap ters to the former. Some thinke that he climeth vp to the mystery of election, that he may lay foorth the fountain of faith and iustification; and so proue them to be free and in∣dependant vpon vs. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ous∣nesse by faith; now he setteth on the other thing, to proue that it comes without respect of persons, both to Iew and Gentile which beleeue, and that according to election. O∣thers fetch the coherence from verse 30, or 38. 39. of the eight Chapter, thus: If God will glorifie whome hee fore∣knewe, and the faithfull cannot bee separated from Gods loue; how comes it that the Iewes whome God foreknew once, and which are Gods onely people, are now cast out and repelled from grace and glory? Vnto which he answe∣reth;

that all which be Iewes by carnall generation, be not the people of God vnto whome the promises doe be∣long, but the elect alone, whether Iewes or Gentiles. But I take it rather this to be the reason of the connexion, that against the former doctrine of iustification by faith, the vnbeleefe of the Iewes might bee obiected thus: If Pauls doctrine bee true (which hitherto hee hath taught, of the right way of being iustified and saued thorough faith in Christ) why doe not the Iewes approue and embrace it? either the Iewes are none of Gods people, or the doctrine and promises of grace belong to them; if not to them, then how is God faithfull in keeping promise, seeing hee sayed hee would be their God? Vnto which the Apostle answe∣reth, that the Iewes obtained not righteousnesse and salua∣tion by Christ; because many of them were vnbeleeuers. The reason of this is, because they were reprobates; for such as were elect did beleeue and were iustified and saued, which is sufficient to proue God true of his promise, which was neuer made but to Abrahams spirituall seede, not to such as came of him according to the flesh.

Tim.

What be the parts of this Chapter?

Silas.

Three; first, a graue protestation of Pauls sorrow, in behalfe of the Iewes which beleeued not in Christ, vnto verse 6. Secondly, a defence of Gods promise against hu∣mane reason, to verse 24. Thirdly, a declaration of the mystery touching the calling of the Gentiles, and refusing of the Iewes, by the oracles of the Prophets, which did foretell the one and the other, to the ende of the Chap∣ter.

Tim.

Why did Paul beginne with protestation of his sor∣row?

Silas.

To auoide the offence of the Iewes, who were likely to take indignation at this doctrine; therefore hee vseth an insinuation to gaine their good will: for which purpose he also prayseth them, ver. 4. 5. Which commends the wisedome of the Apostle, in preuenting the contempt of his doctrine.

Tim.

What doth he performe in these three first verses?

Silas.

Hee layeth downe or propoundeth the trueth: Secondly the greatnesse: Thirdly the cause of his sorrow. The trueth and greatnesse of his sorrow, he proues by a sa∣cred oath, calling Christ, his conscience, and the Holy Ghost to witnes that it was so, that he did truely and great ly bewaile their case.

Tim.

What instructions are we to learne out of this first verse?

Silas.

That a Christian must alwaies speake trueth, but especially in an oath; the reason is, because an vntrueth vttered in an oath, is not onely a lye, but it is a periurie, which is a greater sinne. Secondly, because by such vn∣trueths, Gods name is dishonoured, when hee is called to witnesse a false matter, who is the auenger of all false∣hoode.

Tim.

What vse hereof?

Silas.

It admonisheth all men to take heede what they affirme or denie vpon their oath, that it be no vaine matter or vncertaine and doubtfull, or vntrue or false: but such as they know to be most certaine and true.

Tim.

What further instruction from hence?

Silas.

Hence wee learne what an oath is, by whome we may sweare, and in what forme of words.

Tim.

What is an Oath?

Silas.

A confirmation of some hidden trueth, necessary to be knowne, (and yet not knowne to others) by appea∣ling to the witnesse and iudgement of GOD, who is the searcher of hearts, and punisher of periurie, 1 Kings 8. 32. Heb. 6.

Tim.

By whome may we sweare?

Silas.

By Christ Iesus and by the Holy Ghost, as well as by God the Father, which doth plainly proue the deity of* 1.1 Christ and the Spirit: as also that it is a sinne to sweare by any Creature, because they are not the searchers of hearts, nor punishers of secret periuries; also because swearing* 1.2 lawfully, is a part of Gods worship, Deut. 6. 13.

Tim.

Why then doth Paul put his conscience in the Oath, it being a creature?

Sil.

His meaning is, that what his conscience knew to be true, Christ & the Spirit also knew it more perfectly.

Tim.

In what forme is an Oath to be taken?

Silas.

Thus: I speake the trueth and lye not, Christ bearingmy conscience witnesse.

Tim.

What thinke ye of these wordes, as Pharaoh liueth, as thy soule liueth, or verily verily? Gen. 42. 15. 1 Sam. 17, 55. Iohn 3, 5

Silas.

They be earnest asseuerations, affirming weigh∣tie things somewhat grauely and vehemently, but are no Oathes.

Tim.

Why doth Paul say, I speake truth and lye not?

Silas.

This is spoken after the manner of the Hebrues, who say one thing twice for plainnesse. Also, one may speak truth, and yet lye: the thing may be a truth which one speakes, and yet he thinke it a lye. This Paul dis∣claimes, professing sincerity of mind, as well as truth in his words, he is no Equiuocator.

Tim.

What other things do ye learne from hence?

Silas.

That though ones conscience bee a thousande witnesses, (euen a good conscience as well as an euil) yet Christ and the Spirit are greater then the Conscience, & seeth more and further, 1 Iohn 3, 20. Again, from hence we learne, that a Christian may take a priuate oath law∣fully, though it be not before a Iudge or Magistrate. Ex∣ample heereof wee haue of Abrahams seruant, Genef. 24, 3. of Rahab and the Spies, Iosh. 2, 12. and of Paul in this place; it appeareth also by the nature and end of an Oath, Heb. 6, 16. but it is to bee done in graue and im∣portant cases, and not in light and trifling thinges; but when it behooues and concerneth Gods glorie, and the saluation or some great good of our neighbor, that some doubtfull thing should be confirmed with an oath. Thus was the case heere: it was necessary the Iewes shoulde know and beleeue, that Paul had true and great sorrow for them, least vpon suspition of his 〈◊〉〈◊〉 toward them they shoulde haue despised the Doctrine of saluation

brought to them by his writing, to their owne destruc∣tion, and Gods dishonor: therefore hee gaue an oath as a pledge of his truth.

Tim.

What vse of this point?

Sil.

It reproues such as take rash Oaths, as prophane persons do. Also such as refuse lawfull oathes priuate or publicke, as the Anabaptists do.

Tim.

May not one refuse to sweare, rather then to lay ones hand on a Booke?

Silas.

No: for that is nothing to the forme and sub∣stance of an Oath, which is one among all Gods people; but a circumstance and ceremony which is diuers in di∣uers Countries. The Iewes laide theyr hand vnder the Thigh, Genes. 24, 3. Also, they lift vp their handes to heauen.

Tim.

How is the greatnesse of his sorrow set forth?

Silas.

First, by the measure of it, it was great. Second∣ly, by the length of it, it was continual. Thirdly, by the subiect of it, it was in the heart.

Tim.

What is meant by heauinesse?

Silas.

It is a griefe arising either from feare of some e∣uill* 1.3 at hand, or the seeling of some present euil vpon our selues or others: as ioy is a sweete motion of the heart from hope of som future, or sence of some present good. And whereas he saith, that his heauinesse was (great) he meaneth that his griefe was not small or ordinary, slight or meane, but very vehement and greeuous, such as did sore vexe him.

Tim.

What manner of sorrow is that he speaketh of?

Silas.

It signifies such a greefe and paine as woemen in trauell feele, which of all bodily sorrows is most sharp and bitter; such was the torment that Paul had in his minde for the Iewes.

Tim.

But why doth he call this sorrow [continuall?]

Silas.

To shew, that howsoeuer the paines of a woman end at the birth of a childe, or shortly after; yet hee in his sorrow, could finde neither remedie, meane, nor end.

Tim.

What Instructions may we gather from these wordes thus opened?

Silas.

First, they teach vs that Gods children bee not stockes, blockish and sencelesse. Secondly, that we ought to bee touched with a feeling one of anothers misery. Thirdly, that aboue all other miseries we are bound ex∣ceedingly to grieue for the vnbeleefe and destruction of others, because that is the greatest euill, and therefore it should most affect vs. Fourthly, it is best knowne what loue we beare vnto others, by our griefe for their harms. For thus Paul seekes to confirme his great loue towards the Iewes, by witnessing his great greefe which he con∣ceiued for them.

Tim.

What vse is to be made of this last instruction?

Silas.

It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others, espe∣cially at their spirituall dangers and miseries; no griese, no loue.

Tim.

What was the 〈◊〉〈◊〉 of his heauinesse?

Silas.

His (heart) which is the sense both of life and af∣fections: which may put vs in mind that the sorrow which Paul had for the Iewes, was most bitter and dangerous. The reason heereof is, because there is no sorrow like vnto that which presseth the heart, for it doth by little and little quench the vitall spirits, and oftentimes bringeth death with it, if it be immoderate: many haue suddenly dyed of hearts sorrow being extreame.

Tim.

But what might be the cause of this extreame sorrow of the Apostle?

Silas.

The damnation of the Iewes for their vnbeleefe sake, because they reiected the Gospell, & refused Christ, as appeareth in that he wisheth himselfe to be separated from Christ for them, it argues that they were separated from him, else there had beene no cause of such a wish.

Tim.

What is it to be separated from Christ?

Sil.

To be remoued and put from the fauour of God, from the saluation purchased by Christ, & from al hope

of it, and in a word to perish and bee condemned for e∣uer. For without Christ there can bee no grace of God, no saluation, no hope of being saued, nothing but con∣demnation.

Tim.

But did Paul well in praying for his owne damnation? or whether was it his prayer that he might perish?

Silas.

The truth is, Paul makes no such prayer, and if* 1.4 he had, he had sinned greatly in praying vnlawfully and vainely. The reasons be, first because his prayer had cros∣sed the constant purpose of God, and his owne certaine perswasion spoken of in the former Chapter. Secondly, Paul was not bound to preferre the saluation of the Iews before Christ and his grace.

Tim.

If he did not make a prayer heere to bee cut off from Christ, what then thinke you of it?

Silas.

The sence of the Apostles words is thus much: that he could haue wished to be cut off from Christ, and so to haue deliuered the Iewes from damnation, by the losse of his owne saluation, had it beene possible. For the speech is conditionall, (if it might haue beene) hee could haue wished to be damned for them, that he being but one, had rather perished then such a multitude. Like vnto that speech of Dauid, wishing that hee might haue dyed for his sonne Absolon: which as it bewrayeth Da∣uids affection for his sonne, so this sufficiently discouers Pauls exceeding great affection for the Iewes, how great it was. But as Dauid knew that his life could not redeem the death of his sonne (being already dead,) so it fared with Paul.

Tim.

Whom doth he meane heere by his brethren?

Silas.

The Iewes which were his kinsmen, as beeing all Israelites of his stocke and bloud: and wheras he saith for his brethren, he meaneth in their stead and roome, or in their behalfe, as Christ is said to haue dyed for vs.

Tim.

What are the doctrines to be learned from this verse?

Silas.

It teacheth that Christians must be carried with a great desire of others saluation, and namely of such as

neerest vnto them, as their kinsmen, children, seruants, stocke or linage. The reason is, because saluation is the greatest good wee can procure to any, therefore in the furthering of it, our loue should most appeare.

Tim.

What profit is to be made of this point?

Silas.

It reproues such as earnestly desire other good things to theirs, but are cold in descrying and seeking the chiefe good. Secondly, it comforteth all that finde any measure of this desire in them, that they are guided by the Spirit of God. Lastly, it exhorts all men to striue for a greater measure of it, because it will be a witnes that they are led by the same Spirit that was in Paul.

Tim.

What other instruction from hence?

Silas.

It proues that Christs loue exceedes all loue, be∣cause hee indeed was made that for vs sinners and his ene∣mies, which Paul could haue wished to bee made for his brethren, which is, to be a curse, Gal. 3. 13.

Tim.

What vse of this?

Sil.

It warneth vs after Christs example (especially Pa∣siors) deeply to loue & thirst after one anothers saluation. Secondly it rebukes all others, which either by counsell or euill example, helpe forwards others damnation, or by kee∣ping away the meanes of eternall life wholly or in part, in substance or degree.

DIAL. II.

Verses 4, 5. Which are the Israelites, to whome pertayneth the adoption, and the glory, and the couenants, and the giuing of the law; and the seruice of God, and the promises: of whome are the Fathers, and of whome concerning the flesh Christ came, who is Codouer all blessed for euer. Amen.

Tim.

VVHat is the drift and purpose of this text?

Sil.

To render reasons of his deep loue and griefe for the Iewes, for whose sake hee would haue wished himselfe accursed and destroyed, to haue had them saued, & this his exceeding charity he now doth expound, and set forth the true reasons thereof.

Tim.

From whence are these reasons drawne?

Silas.

They are all taken from the noble properties of the Iewes, and those adioynts or qualities which are in number ten, whereof now wee will speake in order. The first is, that they were his brethren or kinsmen according* 1.5 to the flesh; this is a great occasion to make vs loue our neighbour so much the more, as Christ did this nation, and his owne mother, and as nature teacheth euen heathen to doe, as 1 Tim. 5. 8. Their second property is, that they were Israelites (that is, Gods people) such as were Princes and conquerers of God. This name God for honour sake* 1.6 gaue to Iacoh who ouercame God in wrestling, see Genesis 33. 38. thereof called (Israel:) and he thought it an excel∣lent blessing, to haue his children called by his name (Isra∣el) as ye may see in his prayer, Gen. 48. 16 And this is the second cause of his so great griefe for their destruction, that a people consecrated to the true God, who delighted to be called the God of Israel, should 〈◊〉〈◊〉. The third property is adoption, by which wee are not to vnderstand that eternall adoption peculiar to the elect, whome God purposed before all worlds, to make his chil∣dren in Christ; and accordingly doth actually adopt them in time, when he calleth them effectually: but the external adoption, to be accounted and esteemed the onely Church of God, all other Nations and people being passed by and* 1.7 refused: by vertue of which dignity, God himselfe calleth Israel his Sonne, yea his first borne, yea his treasure, &c. Exodus 4. 22. and 19. 5. 6. Deut. 32, 8. 9. Iere. 31. 20. I am their Father, and Ephraim is my childe and first borne. And this is the third cause of his sorrow, that they should be lost which had so worthy a priuiledge.

Their fourth property is the [glory,] by which is meant the Atke, which was a token of Gods presence; 1 Sam. 4. 21. 22. There also God hearde the prayers and prayses of his people, and gaue forth oracles vnto such as sought them; and in regard of it, the Tēple is called the habitation of his glory, or the place where his honour dwelleth, Psal.

26. 8. Therefore no people (as it is in Deut.) so noble to whom God came so nigh as to this people. Now what a griefe to a good friend is this, that such a nation should be cast out and anathanized.

Their first priuiledge and quality was the couenant, that is, the Table of the couenants, by a Metonymie: and hee speakes in the plurall number, because there were two Tables, Deut. 9. 11. in these God wrote with his owne hand his Morall Lawes and Statutes. Some vnderstande it of the couenant which God often made with this peo∣ple for eternall life by Christ, howbeit this was but one, howsoeuer it was often renued with Abraham & Isaac, &c. Also the promises which are after named, cannot be seuered from the couenant which stoode in promises of eternall and temporall happinesse.

The sixt property is the giuing of the Law, to wit; the iudicial Law for the Common-wealth, which surpassed all the Lawes of Solon, 〈◊〉〈◊〉, Numa, Draco, Themi∣stocles, and Mines. For they came from heauen (God be∣ing the immediate authour) and were full of equitie, a meruailous credit and renowne to this Nation, as Deut. 4, 8, 32.

Their seauenth property was (the seruice of God) e∣uen the Priest-hood, with such outward rites and sacri∣fices wherein God would be lawfully serued of the Iews till Christ: and this was the ceremoniall worship, Hebr. 9, 1. This was so perfect, that nothing could be added to it. The eight property was the promises both Legall, promising life on condition of keeping the law perfect∣ly: also Euangelical, promising remission of sinnes with saluation in heauen, to the beleeuers in Christ, temporal promises, and eternall promises, and of the calling of the Gentiles. No people had such promises, by which God sought to alure and inuite this people to his obedience. Their ninth priuiledge and dignity, was, that of them came the Fathers (that is) they bee the off-spring of the Patriarkes and holy men, whose praise is in the Worde,

which also had the promises of Gods mercie vnto theyr posterity, for a thousand generations, Gen. 17, 4. Com. 2. and this is no vsuall commendation, to come and to bee borne of such noble progenitors, as Abraham, Isaac, Ia∣cob were, by whose example they might haue great help to piety, and pricks to godlinesse, yet so farre to degene∣rate as now the Iewes were, this could not but much greeue the Apostle who much loued them. The last dig∣nity* 1.8 of the Iewes is, that of them came (Christ concer∣ning the flesh,) a most high excellency, that he who was the eternall Sonne of God, did vouchsafe for to take his man-hood of the Iewes, and to haue the same parents and ancestors (as he was man) as they had. Now that such a soueraigne fauour as this should not onely not profite them, but turne to their destruction, through their wil∣full blindnes, no maruaile it Paul did grieuously mourne for it.

Tim.

Wherefore is this added, [who is God ouer all?]* 1.9

Silas.

To shew that Christ besides his humane nature had another nature, according to which hee did not de∣scend of the Iewes, but was begotten of God euerlast∣ingly, being equall to God in the substance and glory of the God-head; as it is heere prooued by two Epithites, one, that he is ouer all persons and ouer al things, hauing made them all. Secondly, that he is God, blessed for euer, a title attributed to God the Creator, Chap. 1, 25. This place then informes vs not of the diuinity of the Father, or of the Trinity, but of that high mystery tou∣ching Christ his natures and person, that hee is true man and true God also, both man and God in one person; which stops the mouths of Arrians, Mahumetists, Nesto∣rians, &c.

Tim.

Now that those qualities and dignities are opened, shew vs what we are hence to learne for our instructions?

Silas.

First, that it is a singular fauour (highly to bee accounted of,) to be a member of Gods visible Church, because many blessings doe accompany them and won∣derfull

be their priuiledges. Secondly, wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer: the reason is, because none could haue had more or greater then the Iewes who had no good by them, because being seuered from faith and godlinesse, they could further them to no other purpose, but to in∣crease iudgement and wrath vpon their heades for abu∣sing them.

Tim.

What vse of this point?

Silas.

To warne impenitent sinners not to rest in ex∣ternal prerogatiues of word and Sacraments, and of pro∣fession. For notwithstanding all this, they shall perish if they repent not, and amend their liues, as these Iewes did. See 〈◊〉〈◊〉. 7, 1, 2, 3, 4, 5. 1. Cor. 10, 1, 2, 3.

Tim.

What other doctrine is to be gathered from hence?

Silas.

That Gods gifts are still to bee loued and com∣mended, whatsoeuer the men be to whom they are com∣mitted; because the sinnes of the person cannot pollute the good gifts of God, which remaine holy and excel∣lent howsoeuer they behaue themselues in whō they are.

Tim.

What profit is to be made of this point?

Silas.

First, heere we are taught to put a difference be∣tweene the men and Gods gifts. Secondly, it reproues such as condemne good things for their sakes which are adorned with them; because they are euill, therefore all is naught which is about them. Thirdly, it admonisheth vs that vnto Gods outward gifts, we ioyne a new heart endewed with faith and repentance; then those guiftes which be excellent in themselues, shall make vs to shine the more.

Tim.

What other doctrine?

Silas.

That it is a great gift of God to come of holye parents and godly predecessors, farre more then to come of noble or honourable progenitours. The reason is, first because God promiseth to doe good vnto iust men for many generations, Exod 20, 6. Psal. 112. 2. The generation of the righteous shall bee blessed. Secondly, chil∣dren

are greatly furthered in their education by vertu∣ous Parents. Thirdly, the examples of good Parents are spurres to children to quicken them to follow them; for it were a shame to degenerate and grow out of kinde, bringing infamy to our stocke and house.

Tim.

What vse is to be made heereof?

Silas.

It conuicteth such children of vnthankfulnesse as forget this gift, and foreflow to make true benefit of it. Secondly, it exhorts all men to consider of their godly Parents, and to striue to tread in their steps. It cost the Iewes deare because they did not, so it did Ely his sons, and Samuels children, 1. Sam. 1, 2, 1, 2. and Absolon and Adoniah.

Tim.

What more instructions?

Silas.

That godly parents may haue full wicked chil∣dren, as Abraham had, and on the contrary, euill pa∣rents may haue good children, as Iosias came of Amon. The reason heereof is, because graces come not by gene∣ration, but by regeneration, which is not tyed to the E∣lements of this world. For the Spirite blowes where it listeth, Iohn. 3.

Tim.

What vse of this point?

Silas.

To warne all children vnto their parentage to ioyne piety, else it will not profite them vnto saluation. Secondly, to reprooue such as thinke that the children must bee good, when their parents bee good. Thirdly, to stirre vp all parents diligently to bring vp their chil∣dren in Gods feare, and to pray for them often and ear∣nestly.* 1.10 Lastly, to comfort such as doe their endeauour to traine vp their children religiously, without answera∣ble successe; for it was the portion of Patriarkes, and of many holy men and women. Such as doe their endea∣uour, haue therewith to comfort themselues against the naughtinesse of their posterity.

DIAL. III.

Verse 6. Notwithstanding it cannot be that the worde of

God should take none effect. For all they are not Israel, that are of Israel.

Tim.

VVHat doth the Apostle now in these words?

Silas.

Hitherto of the first part of this chap∣ter, wherein is contained the graue protestation of Paul touching his great griefe, for the reiection of the most part of the Iewes from Christ. Now he setteth on the se∣cond part (to 〈◊〉〈◊〉) the Apologie and defence of God & his promises, against the reproaches which humane rea∣son obiecteth & layeth in against God. These reproches be three: First inconstancy, to verse 14. Secondly, ini∣quity or iniustice to verse 19. Thirdly crueltie, vnto verse 23.

Tim.

How doth the Apostle Paul knit this Verse with the former?

Silas.

Thus; If the Iewes be separate from Christ, then* 1.11 Gods promises faile. For God promised Abraham to be his God, and the God of his seede: which promise con∣cerned Christ to bee giuen them, and saluation by him: but if the Iewes which be Abrahams seede bee accursed, hauing lost Christ and his saluation, then howe did God stand to his promise? Againe, the promise of the Messiah, was chiefly and first made to the Iewes. No we, if more Gentiles be saued by him then Iewes, how doth GOD keepe his promise? Hence it might be coniectured, Pauls griefe to arise, because God seemed inconstant, break∣ing promise? which the Apostle denies, and answeareth* 1.12 this cauill by a strong negation or deniall. Secondly, by a distinction of Abrahams seede, which distinction hee confirmes both by the word of God, and from the my∣stery of Gods eternall election and reprobation; which mystery vpon this occasion he openeth and prooueth in Hypothesis, by particular instances giuen of some persons* 1.13 elect, and some reprobate. The summe of this answer is this; that the true Iewes to whom Gods promises were made, were to be esteemed neither by woorthynesse of blood, carnall generation, nor by any workes present or

foreseene, but by Gods election. The elect onely were the true Israelites and children of Abraham: and therefore so long as God fulfilled his promise of saluation to the elect, he cannot be counted false of his word and promise made to Abraham, howsoeuer many thousands which descen∣ded carnally of Abraham be lost.

Tim.

What is meant by (notwithstanding?)

Silas.

Thus much, that albeit the Iewes mutter against* 1.14 God, charging God with breach of promise (if they were cursed & separated from Christ,) yet it cannot be that God should be vnfaithfull.

Tim.

What is meant by [cannot be?]

Silas.

That it is simply and absolutely vnpossible to bee, that Gods word should fall.

Tim.

What is meant by [word?]

Silas.

Not the word of the lawe, but the worde of pro∣mise which God spoke to Abraham, saying; I am thy God and the God of thy seede; and againe, In thy seede shall all Na∣tions be blessed Gen. 17. 3.

Tim.

What signifies [fall?]

Silas.

It is set against (remaine,) verse 11, by which is signified firme steadinesse, when the effect followes the promise: therefore to fall, in this place is to bee frustrate, voyde, and of none effect, when the promise is not kept.

Tim.

What is the doctrine out of these words?

Sil.

This, howsoeuer many men doe perish, to whome* 1.15 the promises bee offered and preached, yet God is euer∣more true and constant in performing his promise. This doctrine may be proued first by scripture, Mat. 5. 18. Hea∣uen* 1.16 and earth shall passe away &c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason, as first from the nature of God, who is trueth itselfe, and therefore he cannot de∣ceiue. Thirdly, hee is vnchangeable, and therefore what he sayeth he will do. Fourthly, he is powerfull and there∣fore able to keepe his promise, Rom. 4. 21. Fiftly, GOD standeth vpon his honour, and it were against his honour to break his promise; as it is written, I will not giue my glo∣ry

to another. Moreouer, this doctrine may bee declared and illustrated by comparison, thus. If honest men keepe their promise, much more God, whose fidelity and trueth is infinite: and lastly this may be proued by iust and long ex∣perience: for it was neuer knowne in any age, but what promises God mercifully made, hee did faithfully keepe; no one instant to be giuen to the contrary, thorough the whole booke of God.

Tim.

Yet many temporall blessings haue beene promised the* 1.17 righteous, which they neuer enioyed?

Sil.

It is true; but these promises were made with con∣dition* 1.18 of obedience, and exception of the crosse; therfore if these promises were not performed, it was because their disobedience drew chastisement on them, or for that God saw it fitter for them to bee exercised with afflictions, pro∣sperity being not good for them. Psal. 34. 10. and 119. It is good for me that I was troubled?

Tim.

Yet the Iewes were Abrahams seede, notwithstan∣ding* 1.19 the promise of sauing them was not true Israelite, and that is sufficient to discharge God, as shall be seene afterwards.

Tim.

What profit is to be made of this point of doctrine?

Silas.

It she was vnbeleefe to be a great sinne, because* 1.20 it spoiles God of his truth and makes him a lyar. Second∣ly, it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their saluation; for it cannot bee that they which beleeue shoulde euer perish, God hauing spoken it that they shall be saued, and his pro∣mise cannot fall, Iohn 3. 17. 18. Thirdly, it encourageth the godly, firmely to rest on Gods promises; for he cannot deceiue them, they bee not yea and nay, but yea and A∣men.

Tim.

What is the second part of Paules answere to the first obiection?

Silas.

By distinguishing of Israelites into true & false.

Tim.

What is meant heere by Israel?

Silas.

By Israel in the first place is meant all the elect and beleeuers amongst the Iewes collectiuely, such as be Israelites in deede and truth, as well as in name, as Na∣thanael* 1.21 was, in Iohn 1, 47. and such as Paul speaketh of, Rom. 2, 29. And by Israel in the second place, is meant Iacob indiuidually, who was called Israel for his wrest∣ling with God, as yee would say a Prince of God, one which preuailed with the mighty God.

Tim.

What are we to learne from this partition or diuision of the Israelites?

Sil.

That euer from the beginning, there haue beene two sorts of men in the Church of God, both good and bad, true and false Israelites. This Doctrine may be pro∣ued* 1.22 first by plaine Scripture, distinguishing the visible* 1.23 Church, into the children of the flesh and of the Spirite, Rom. 9, 7. Secondly, by examples, as Isaac and Ishmael, Iacob and Esau, Dauid and Saul. Thirdly, by comparing the Church to a net, Math. 13. to a fielde, Math. 13. to a Barne, Math. 3. Lastly, by reason; because all that bee within the Church be not elect, therefore all cannot bee beleeuers: there be many in the Church, who be not of the Church, 1 Iohn 2, 19.

Tim.

What profit is to be made of this point?

Silas

It confuteth them that hold the godly alone to* 1.24 be members of the visible Church. Secondly, it reproues such as forsake the visible Church, for the wickednesse of them that liue in it, and doe in that regard condemne it for no Church. Thirdly, it warnes all men not to con∣tent themselues with this, that they liue in the Church; for so false Israelites doe, so Hypocrites and wicked men do. Lastly, it exhorts vs neuer to giue rest to our soules, till we become true Israelites, true members of the visi∣ble Church: for to such and to none other, the promises of grace and life by Christ, be efficacious and fruitfull.

DIAL. IIII.

Verse 7, 8, 9. Neither are they all Children, because they are

the seede of Abraham, but in Isaac shall thy seede bee called: That is, they which are the children of the flesh, are not the Children of God, but the Children of the promise are counted for the seed. For this is the word of promise: In this same time will I come, and Sarah shall haue a Sonne?

Tim.

VVHat is the purpose of this Text?

Silas.

To proue the former distinction of Israe∣lites,* 1.25 in verse 6, that not all that come of Israel or Iacob, according to carnall birth, are true Israelites or the true children of God. This is prooued first by an instaunce or example in Abrahams Family, where in the true seed are restrained vnto Isaac, according to the oracle of GOD, affirming that the seede should be called in Isaac, Gen. 21, 12. The argument is this; Ismael was borne of Abra∣ham as well as Isaac, yet not both of them, but Isaac one∣ly* 1.26 was the true seede and sonne of Abraham: therefore all are not Abrahams seede, which come of him by natu∣rall generation.

Tim.

But if Ismael were Abrahams sonne, then must he be his seede. For what difference is there betweene sonne and seede in Scripture phrase?

Silas.

True, Ismael was the childe and son of Abra∣ham, that is, a childe of the flesh; but Isaac was the child of the promise, therefore hee onely was the Childe of God, and the true seede of Abraham.

Tim.

How may it appeare, that Isaac onely was the childe* 1.27 of the promise, or borne to Abraham, by vertue of Gods pro∣mise?

Silas.

By authority of Scripture verse 9. This is a worde of promise.

Tim.

What other proofe is brought to proue this distinction of Abrahams seede?

Silas.

A new example out of Isaaks family, for both Iacob and Esau were borne of the same Parents (Isaac, & of Rebecca) and at one birth; yet Iacob onely was loued, and Esau was not loued, and that before they had done good or euill. The cause of this difference, is onelle the

free election of God (as is proued by Scripture, Mal. 1, 2. Gen. 25, 23.) not birth, nor bloud, nor workes present* 1.28 or foreseene. The summe heereof is thus much, that al∣though the promises were made to such as come of A∣braham and be indefinitly offred to all his seed, yet they take effect but in the elect, to whom they are contracted by God.

Tim.

What instruction are we to learne from this seauenth Verse?

Silas.

That Gods promises are not tied vnto anie car∣nall* 1.29 prerogatiues and dignities. The byrth of Ismael was as good as Isaaks, both being of Abraham; and yet the promise of saluation was made to Isaac onely: if carnall* 1.30 byrth had beene the cause of saluation and receyuing Christ, then none yfsuing from Abraham had perished.

Tim.

What profit is to be made of this point?* 1.31

Silas.

It warneth vs not to be secure nor presume, be∣cause we are borne of Christian parents.

Tim.

What other doctrine out of this seuenth verse?

Silas.

That Gods visible Church is a mixt company,* 1.32 consisting of elect and Reprobates, whereof in the for∣mer Dialogue.

Tim.

Now to the eight verse, and tell vs what is meant by the Children of the flesh, and by the Children of the promise?

Silas.

By Children of the flesh is meant such as be born* 1.33 by force of nature, according to the ordinary course of generation; and by (Children of the promise) we are to vnderstande such as are borne not by strength of na∣ture, but of Gods promise, contrary to the course of na∣ture, or vnto whom the promise is appointed by electi∣on. For the worde and promise of God, framed Isaac in the wombe of Sarah, being barren and vnfit for concep∣tion.

Tim.

But seeing Ismael came out of Abrahams loynes as* 1.34 well as Isaac, which should not Isaac be the childe of flesh as wel as Ismael?

Silas.

Because Abraham begat Isaac of Sarah, being* 1.35

then both aged & barren, according to that which was* 1.36 promised [Sarah shall haue a Sonne.] Where Paul woulde generally shew, that all such are the children of God, to whom the promise of life is contracted by the purpose of God.

Tim.

What instruct on haue we from hence?

Sil.

That God who is the author of Nature, is not ti∣ed to the order of nature: the reason is, because God be∣ing most free, may giue Children to whom hee will, al∣though* 1.37 there bee no naturall power in them to bring* 1.38 foorth.

Tim.

What profit is to be made of this truth?* 1.39

Sil.

It teacheth, that the power of God the creator, is aboue all power. Secondly, that what God purposeth and will haue done, there is no impediment can hinder it. Thirdly, that wee must beleeue God vnder hope, a∣boue hope, that is, when in respect of humane meanes and second causes, wee haue cause to despaire, yet then we are bound to trust God vpon his word, as Abraham did in this matter of a childe, when there was no possi∣bility in nature, nor probability in reason.

Tim.

What other instruction ariseth from this verse?

Silas.

That all which are the sonnes of beleeuing pa∣rents,* 1.40 are not the sonnes of God. The reason is, because the elect which bee the children of the promise, hauing* 1.41 it applyed to them by Faith, they onely bee Gods Chil∣dren. Secondly, because the Church hath in it many hy∣pocrites which seeme to be that which they are not.

Tim.

What vse is to be made of this?

Sil.

It admonisheth vs, that as we couet to be, and to* 1.42 be accounted Gods children, we must endeuour hard to beleeue the promises of grace: because though the pro∣mises bee vniuersally propounded to all the members of the visible Church, yet they do take effect peculiarlie in the faithfull alone, who haue the power to beleeue in Christ, which is the condition of the promise.

Tim.

What doth follow heereupon?

Tim.

First, that it is most necessary therefore to striue to gette a liuely faith, seeing the promises are ratified and made effectuall to none, but to such alone as be elect, and haue the guist of faith to receiue Christ, which is the sub∣stance of the promise. Secondly, though many which liue in the Church, neuer enioy the thinges promised, yet that happens by their owne default, God still remayning true, because hee fulfils his worde in the elect ones, whome the promises doe specially concerne, being of God applyed to them, & to euery one of them, of his free mercy and good∣nesse.

Tim.

What instruction ariseth from the ninth verse?

Silas.

That the Scriptures haue force to prooue euery trueth that pertaines to saluation. Secondly, that children are the guift and blessing of God, which should teach such as lacke childeren, to waite vppon God for them, who gi∣ueth them to whome he will, and when hee will. Also such as haue children, it should prouoke them vnto thankfulnes for this blessing.

Tim.

What are we generally to learne from the next exam∣ple of Iacob and Esan, in verse 10. 11?

Silas.

That the position of the starres at our birth, doth* 1.43 not ouer rule either our manners or our death; for beside that man was made ruler of them, and not they of him, these two brethren were borne together, yet were of con∣trary qualities and had contrarie ends. This reproues na∣tiuity casters, and starre gazers, whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent, are in sundry texts of scriptures either forbid, or derided, or threatned, and that very seuerely, yea and the seekers vnto them. See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44, 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science.

DIAL. V.

Verse 10. Neither he onely felt this, but also Rebecka when she had conceiued by one, euen by our father Isaac.

Tim.

WHat is the purpose of this text?

Silas.

To proue by a new example in* 1.44 Isaacs family, that all bee not true Israe∣lites, and Abrahams seed which bee so counted, but the e∣lect onely: and therefore sithence God performes his pro∣mises to them which be elect, he cannot bee saide to faile of his worde, though many Israelites which were Abra∣hams children after the flesh, do loose saluation.

Tim.

What is the summe of this text?

Silas.

That the promise of grace and saluation was re∣strayned* 1.45 vnto Iacob by election onely before he was born, not by his birth nor by his workes; for then Esau should haue obtained the blessing promised (who came of the same Parents) and yet was reiected and hated of GOD: therefore all which carnally come of Abraham, be not the children of the promise.

Tim.

How doth Paul knit this example to the former?

Silas.

By a gradation, as a thing greater and stronger* 1.46 to proue his purpose, that the promise of grace and saluati∣on doth not indifferently and equally pertaine vnto all the posterity of Abraham, but to such of them onely as were elect. For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman (to wit, Agar;) whereas no such thing could be alleadged in this example of Iacob and Esau, who both came of Isaac, Abrahams lawfull Son, and of Rebecka at one time and by one birth, yea and Esau was the elder of the twaine: so as this exam∣ple fits the Apostle much better, to she we that the prero∣gatiue of carnal birth, is not the cause of receiuing the pro∣mise.

Tim.

Yea but the Iewes might alleadge that Esau being a* 1.47 prophane man, and behauing himselfe ill, was therefore reiec∣ted: whereas Iacob was loued and had the effect of the promise because he was a good man and did well.

Sil.

The Apostle meeteth with this obiection, in saying that Gods purpose was declared touching them both, ere euer they were borne; and therefore their present good

or euill works (for they had done none when God had vttered his counsell of them,) could not moue God to loue the one, and hate the other.

Tim.

Yet it may be said that God decreed of them both, for the fore-seene workes of them both.

Silas.

Paul denieth this, saying it was not of workes, and affirmeth the quite contrary, that the purpose of sa∣uing Iacob, and of refusing Esau, came of his free election, whereby of his loue he chused the one, & not the other. Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works, Paul reiecteth them both as no causes of Gods promises, which are applied and take place by the decree of Gods election. The mystery whereof, vpon this occasion he beginneth to open both particularly by example, and generally by testimony of Scripture, verse 15, 16. and in the rest of the Chapter.

Tim.

What instructions are to be gathered from this Text thus vnfolded?

Silas.

That faith nor good workes, neither present or* 1.48 foreseene, are any cause why God electeth any vnto sal∣uation. And contrariwise, infidelity and badde workes, whether present or foreseene, doe not moue God to re∣fuse any man and cast him off from hauing any parte in Christ, and the promises by him. The reason is, faith and* 1.49 good works doe proceede from election, therefore can∣not bee the cause thereof; for one thing cannot bee the cause and effect in respect of another. Now that faith and workes be effects, see Acts 13, 48. Titus, 1, 1. Ephe. 1, 4. No man hath any good but what God purposed from e∣uerlasting to put into him. Secondly, Gods election depends vpon his will onely, verse 15. therefore not vp∣on foreseene faith and workes. Thirdly, infidelity fore∣seene and bad workes, were not the cause that men were refused, because all sinning in Adam, God could see in whole mankind no other thing but vnbeleefe and con∣cupiscence, which hereditarily flowed from Adam vpon all his race; and so all had beene reiected for sinne fore∣seene

if any were cast out.

Tim.

But if wicked men be destroyed for vnbeleefe and bad works, then God decreed to destroy them in respect of these.

Sil.

It is true, so he did, but hee refused and did not chuse them, onely because hee would not chuse them, without all respect to their ill qualities and works. It is otherwise with the elect, whom God did appoint in his eternall decree vnto saluation, not in respect of their workes, but in and for Christ; yet so as hee purposed in time to call, to iustifie and to sanctifie them, ordaining to these things, not for these things.

Tim.

What vse of this point?

Silas.

It reproues such as tye Gods predestination to* 1.50 mens merites, whereas it is independant and without all relation, to the worthinesse and vnworthinesse of men. Secondly, it moueth the beleeuers to thanke God for their free election, and to ascribe all to grace: because free election is not onely in it selfe a great mercy, but it is the spring of all other mercies, both earthly and hea∣uenly whatsoeuer. For sinners beleeue, and receiue the holy Ghost, and are borne anew, and blessed with repen∣tance and good workes, because they are Gods chosen and elect ones.

DIAL. VI.

Verse 11. For ere the children were borne, and when they had neyther done good nor euill, (that the purpose of God might remaine according to election, not by workes, but by him that calleth.)

Tim.

VVHat is the drift of these words?

Silas.

To proue that God cannot be charged* 1.51 with failing of his word, so long as he keepes it with the elect.

Tim.

What is the meaning and substance of these words?

Silas.

That the saluation of beleeuers, depends not* 1.52 at all on our selues, but is all wholy to be ascribed to the election of God. Whereas all men are alike by creati∣on and nature, and yet some beleeue, doe good workes

and are saued, others beleeue not, but liue wickedly and doe perish, the cause of this difference is not in nobility of birth and bloud, or dignity of workes (as the example of Esau & Iacob sheweth) but in the election of God chusing some to life according to his will, and refusing others, be∣cause hee would not chuse them. Summarily, that which putteth the difference betweene one man and another, all men beeing alike, is Gods eternall election before all worlds. Whence it is, that some are not called to Christ, and some be, and of those which bee called, some beleeue being elect, & some do not beleeue, being not elect. Elec∣tion being the fountaine of all our weale, therfore it would be taught distinctly, and well vnderstood, for it is a funda∣mentall doctrine, reuealed in the Scripture.

Tim.

From whence is this word Election taken?

Silas.

From the manners and affaires of men, who will* 1.53 haue that to be firme, and to continue, which they haue by election chosen, and vpon good aduice 〈◊〉〈◊〉. Where∣as they are wont to alter such things which they rashly ap∣pointed, but hold fast what by good election they haue purposed: so are we to thinke of God, of whom the Scrip∣ture speaks after the manner of men, for our infirmity sake, noting to vs in this word, the stablenesse of his decree.

Tim.

How manifold is Election?

Silas.

Two-fold, one humane whereby men chuse whō* 1.54 and what they like aboue others. And another diuine, whereby God chuseth what and whom he loueth.

Tim.

How manifold is Gods election?

Silas.

Twofold also, one is to an office, as Iudas was e∣lected to an Apostleship. The second is to grace and glo∣ry, as Peter and Paul were elected. I haue not chosen you all, one is a Diuell, yet Iudas was chosen one of the twelue.

Tim.

But is there any such thing as election, or be there any such persons as be elect?

Sil.

Yea there be, because holy Scripture mentioneth both in this and sundry other places, as Tit, 1, 1. Ephe. 1, 4. Rom. 11, 5. 2. Iohn, 1. 1. Thes. 1, 4. 2. Thes. 3, 13. & else-where

mention is made of elect Angels and men.

Tim.

Seeing there is an election, tell vs what it is?

Silas.

It is an eternall decree of God, purposing out of lost mankinde, some persons to bee saued by faith in* 1.55 Christ, to the praise of God; and not chusing others but refusing them and appointing them to wrath. Herewith agreeth Augustine, saying; Predestination is a purpose in God, to haue mercy on some for Christ; and reproba∣tion is the purpose not to haue mercy.

Tim.

How doe ye proue that election is eternall?

Silas.

Because it is written, God loued Iacob ere hee* 1.56 was borne, Rom. 9, 11. Also Paul saith so expresly, Ephe. 1, 4. before the foundation of the world was laid. The word predestination and fore-knowledge, prooueth it, for they note a precedent eternall counsel.

Tim.

Then they erre which thinke election to bee all one with calling.

Silas.

They doe so: for calling is a fruite of election, and is done in time after wee are borne, but election is before all time, and is the cause of our calling, as Chap∣ter, 8, 30.

Tim.

Also if some onely be chosen, then they are deceiued* 1.57 which will haue all to be chosen of God.

Sil.

True: First, then should all beleeue and be saued, because God changeth not. Secondly, because where all be chosen, there is no election, which is a chusing of some out of many. Thirdly, we haue examples of Re∣probates, as Caine, Esau, Iudas, &c.

Tim.

Is there then a decree of reprobation as well as of e∣lection?

Silas.

There is so: for election is not the chusing and* 1.58 taking of all, (as appeareth by Gideon, Iudges, 7, 7. and Deut. 7, 6.) but a taking of some, with a forsaking of o∣thers, Secondly, Scripture speaketh of appointment to wrath, 1. Thes. 5, 9. and of an ordination to disobedi∣ence, 1. Pet. 2, 7. and to damnation, Iude, 4. Thirdly, experience teacheth this, because many vnbeleeuers and

wicked men haue beene and be in the world; which she∣weth that many be reprobates & refused, from whence it commeth, that they cannot haue faith and godlinesse, Iohn 10, 26. They beleeue not, because they be not my Sheep.* 1.59 (yet the proper cause of all misery is sinne, which stickes in mans nature, euen his Originall infection, Rom. 5.) Paul speakes heere of the whole purpose of God, as it containeth both election and reprobation, as the two examples proue, and verse 15. Whom he will be hardeneth. This makes against Huberus, who is for vniuersality of e∣lect, and Stapleton, who restraineth this place to the elect. Also it appeareth that some be reprobated, because elect and reprobates bee opposed as contrarie, in Esay 41, 9. Lastly, God hath made Vessels some to mercie and ho∣nour, and some to wrath and dishonour, Rom. 9. And fi∣nally, our experience telleth and teacheth this, whilest daily wee see some called and altered, others abyde in their sinne.

Tim.

The decree of Election and reprobation, whether hath* 1.60 it respect to the lumpe of man pure or corrupt, that is, were men chosen and refused as they stood vpright in Adam, or as they are corrupt in him? In which estate of these twaine did GOD consider them when he elected some?

Silas.

As they are corrupt by Adams fall, so Gods de∣cree* 1.61 of election and reprobation respects them; that is, to declare it more distinctly, God purposed to glorifye himselfe by mankinde, Prou. 16, 4. God made all things for himselfe, Rom. 11. God did purpose to create all righte∣ous in Adam, and to suffer him to fall for causes knowne to himselfe: and of men being thus falne, hee purposed to saue some by Christ, these be chosen: and not others;* 1.62 these be Reprobates: For such as we are when God iu∣stifieth vs, such he decreed to iustifie and choose: but at our iustification, we are vngodly and enemies, Rom. 4, 4, 5, 8, 9. therefore such he chose, and decreed to iusti∣fie. Secondly, Christ the remedy, must needs in order of causes be purposed to be giuen to such as were falne: for

man in his pure estate needed not Christ, therefore they were not then chosen in Christ. Augustin saith, that God of the same lost man originally, as a Potter made one ves∣sell to honour, and another to dishonour.

Tim.

What is the foundation and ground of election?

Silas.

Christ Iesus, into whome hee purposed to ingrast vs, as members into an head whome hee purposed to saue: see Ephe. 1. 4. The reason hereof is, because wee are cho∣sen with respect of Christes merites, as the materiall cause or meane whereby all elect ones were to be saued.

Tim.

What cause moued God to elect some and not others?

Silas.

The cause is in himselfe, his own purpose and wil, calling vs to himselfe of his meere purpose and good plea∣sure. Ephe. 1. 5. Iohn 3. 18. Not workes past, for men are chosen from euerlasting; nor workes present, for Iacob was loued and chosen ere hee was borne; not woorkes foreseene, for men were all corrupt in Adam: and not by workes, which in none are good by nature, but euill in all* 1.63 (contrary to Palagians;) not foreseen faith, for it is giuen according to election, whereof it is a fruite, and then wee had chosen God and not hee vs: yea, nor Christ is not the impulsiue or moouing cause: for the loue of God moued him to giue his Sonne. And finally, not our worthinesse or vnworthinesse, for by naturall corruption wee are all alike vnworthy, for Iacob and Esau were equall in this.

Tim.

Giue vs some reasons to proue that nothing in man could moue God to chuse him.

Silas.

First, then election should not remaine firme by him which calleth, but depend vppon some good thing in our selues, be it faith or workes, that the purpose of GOD might remaine firme by merites; which is directly against the text here. Secondly, then we should haue some good thing in vs which God giueth not. Thirdly, then grace should not be the high and soueraigne cause of all good, if there were something in vs before it, as a moouing cause. Fourthly, election is deriued from grace, and not from ought in vs, Rom. 11. 6. Fiftly, all good things come af∣ter

the grace of election, as effects and fruites of it, Ephe. 1, 4. Sixtly, election is referred to the will and mercy of God in this Chapter, verse 16, Seauenthly, God hath as much right ouer men, as a Potter ouer his pots, which for his will sake, he maketh noble or base.

Eightly, Paul saw no other cause of election but the will of God, and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not; this is to make our selues wise, and him blockish, nay our selues wiser then the Holy-Ghost. Ninthly, if the cause of election were workes or faith, or vnbeleefe cause reprobation, what need he say, Oh the* 1.64 depth, or obiect, Is their iniquity with God? and there∣fore it necessarily followeth, that election is most free and absolute, without any dependance vpon them. Yet God did not chuse vs to the end without respect to the meanes, for his decree concerneth both meanes and the end. This is sufficient to stoppe the clamours of the Lu∣therans.

Tim.

Doe ye thinke so of reprobation, that it is free also with∣out dependance on infidelity or ill workes fore-seene?

Silas.

In that some are not chosen to life, it is without* 1.65 all respect of their vnbeleefe, as a mouing cause; but in that they are not onely refused, but also appointed vnto destruction, this is not without reference to infidelity & sinne, which as it is the proper cause of damnation, so it moued God to ordaine to destruction, but not to refuse and cast out from saluation: for this was done to Esau ere he had done euill. Secondly, it is written, God hard∣neth whom he will; his will then is the high and first cause why men are not saued. Thirdly, God as a Potter may* 1.66 make vessels to ignominy for his wils sake. Fourthly, as we were corrupt in Adam, God could see nothing in any man, saue vnbeleefe and sinne. And therefore if these had moued him not to chuse, all had beene reprobated, then Paul also should haue said that the purpose might remaine according to merite. Lastly, there is no vnrighteousnesse

to cast off and refuse for sinne, all will confesse this to bee iust.

Tim.

What is the end or finall cause of election?* 1.67

Sil.

The vtmost end is the praise of his free grace, Eph. 1. 5. hence elect are called vessels of mercy, Rom, 9, 23. The nerest cause is mans saluation, to attain eternal life; and the final cause of reprobation, is the praise of his iu∣stice, and the destruction of sinners.

Tim.

What be the effects of election?* 1.68

Silas.

Two: First, grace in this life, as redemption by Christ, vocation, faith, iustification, adoption, sanctifi∣cation, repentance, good works, perseuerance in grace. Secondly, vnspeakable and endlesse glory in heauen.

Tim.

Are men and women elected to both these?

Sil.

They be so: for first, Iacob and Isaac were chosen to the grace of the promise, verse 8. but this compre∣hends al. Secondly, it were absurd to separate the means from the end, or end from the meanes. Thirdly, Scrip∣ture speaketh thus, Acts 13, 48. So many as were ordained to life beleeued. Fourthly, hec speaketh of election, which is a preparation of the Vessell of mercie to glorie, and which is ioyned with loue, which is a willing of eternal life to men, and all things which bring thither.

Tim.

What vse of this point?* 1.69

Silas

It confuteth the Papists, which say it is to grace, and not to glory; this they attribute to mans merits. Se∣condly, it reprooues such as thinke themselues elect to life, they wanting notwithstanding the meanes of effe∣ctuall calling and good life. Thirdly, it comforts such as haue the means; that they are sure they be elected to the end, for meanes and end be linked together.

Ti.

May they perish whō God hath chosen & purposed to saue?

Sil.

No they cannot, for the purpose remaines firme. Secondly, God is vnchangeable, and his loue is so too. Thirdly, then God should not be Almightie, if he were not able to saue such as hee was once willing to saue. Fourthly, there would be no sound comfort to the god∣ly,

except this foundation of God remaineth sure, God knoweth who are his, 2 Tim. 2, 19.

Tim.

May such as be elect know themselues to be such?* 1.70

Silas.

They may know it by their calling; therefore is* 1.71 election heere ioyned with calling, and before Rom. 8, 28, 30, because the counsel of election, being hid before in the counsell of God, is manifested in our calling.

Tim.

What should this teach vs?

Silas

First, that such as haue but an outwarde calling by the Gospell, ought to hope well of their owne elec∣tion, that it cōmeth of his purpose to saue them by saith. Secondly, because many are called which be not chosen, it should stirre vp all sorts of Christians to examine their owne hearts, whether they haue obeyed their Calling, hauing their hearts changed from vnbeleefe and loue of sinne, to faith, and loue, and practise of righteousnesse. Thirdly, let such as yet feele not this calling, not dispair, for who knoweth what may be tomorrow? God calleth and turneth at all houres, Mat. 20, 1, 2. Example in Paul, and the theefe, &c.

Tim.

What are we to thinke of the election of others?

Silas.

First, let euery man be most careful of his owne, to assure it to himselfe by graces of the Spirit, 2 Pet. 5, 6, 7. Secondly, in charitie we are to hope well of all which heare the word, and outwardly obey it, 1 Thess. 1, 6. Leaue to God the iudgement of certainty and the sear∣ching of hearts.

DIAL. VII.

Verse 12, 13. It was sayde vnto her, the elder shall serue the yonger, as it is written, I haue loued Iacob & hated Esau.

Tim.

VVHat is the end and scope of these words?

Silas.

To declare that the difference be∣tweene one man and another touch∣ing grace and eternall life depends onely vppon Gods purpose and election, and not vpon our worthinesse or vnworthinesse. This is declared by two Oracles of God or testimonies of Scripture. The first is taken out of Ge∣nes. 25, 23. The latter is taken out of Mal. 1, 2.

Tim.

What is the meaning of the former place of Genesis?

Sil.

That Iacob the younger brother should be Lord, and Esau the elder should serue him.

Tim.

This difference might come by chance, or by their own deserts?

Silas.

Not so, for first it was spoken ere they had done good or euill. Secondly, by another place of Malachy it is shewed, that Iacobs dominion came from Gods loue, and Esaus bondage from his hatred; therefore it is Gods onely purpose which discerned between them, and conse∣quently betweene all other men.

Tim.

But doe these words taken out of Genesis, fitly belong to proue Gods eternall election, to be the soueraigne cause of e∣ternall saluation in heauen?

Silas.

Yea they are so, or else Paul being ledde by the Spirit of God, would not haue alleadged thē so; for it were blasphemy against Christ, to say that Paul did alleadge the Scriptures false or vnfitly, being an Apostle of Christ, who in his doctrine was priuiledged from erring, as all o∣ther Apostles were.

Tim.

Tell vs then how the lordship of Iacob, and seruitude of Esau may proue that for which it is cited: men may bee poore and lye in prison, and be in distresse and serue others, and on the contrary, &c. yet from thence it will not follow that the one bee elect, and the other reprobate.

Sil.

Though this place did speake of temporall domini∣on and seruitude, yet were it very well cited of Paul, be∣cause hee meaneth to proue this, that the things which be∣fall vs in this life, whether good or euill, depend vpon the counsell of God meerely, without any respect at all to our good or ill merits: and this these wordes proue very well, because the Apostle tels vs that God sayd ere the children were borne, the elder should serue the younger; and ther∣fore no workes in them, but Gods purpose made the one ruler ouer the other, euen against the law of nature, wher∣by the elder is to haue dignity and dominion.

Tim.

But you doe not thinke that this place is to bee vn∣derstoode

of temporall bondage and rule, such as concernes this life onely?

Silas.

I doe not, but beleeue rather that it hath a spiri∣tuall meaning, and speakes of thinges concerning eternall life and damnation. My reasons for this bee; first because Iacob in his owne person neuer ruled ouer Esau, but rather Esau ruled ouer him, as appeareth plainely by the story; yet this oracle did concerne the person, as it is manifest by the words of his Father when he blessed him. Secondly, the birth-right had the promise of grace and heauenly inheri∣tance annexed to it. Thirdly, Malachy shewes, Chapter first, the rule of Iacob to be ioyned with Gods loue, being an effect of it, and the seruitude of Esau to come from his hatred, as a fruite of it; therefore this first testimony must needes bee vnderstoode of heauenly thinges, and not of earthly.

Tim.

What instructions are wee to learne from this first te∣stimony thus expounded?

Silas.

First, it warnes all Christians very diligently to read the Scripture after Pauls example, who gathered the deepe mystery of Gods predestination out of this oracle, being duely pondered, that it was spoken while the chil∣dren were in their mothers wombe, and of such as came of the same parents by the same conception, at the same time; and withall carefully comparing it with the other place of Malachy, found that all must wholly bee commit∣ted to the decree and purpose of God, and to nothing that either was or should be in the children.

Tim.

What profit of this instruction?

Silas.

It reproues all careles and in considerate readers of the Scripture, who reade and marke not, and without conferring places, and prayer. Secondly, it stirres vp all to search the Scriptures, as Christ commandeth Iohn 5. 39. and the Bereans practised, Acts 17. 11.

Tim.

What other instruction from this first Oracle?

Silas.

That examples serue well to make cleere and plaine the generall doctrines of Scripture; for heere Paul

as he proued the Hipothesis by the Thesis, so now hee illus∣trateth the Thesis by the Hipothesis. The reason of this instruction is; first because by examples not onely the vn∣derstanding is taught, but the senses are also affected and moued. Secondly, it is no small helpe vnto weake memo∣ries, to haue the trueth declared by examples, which are much better marked and borne away, and sticke longer by vs then ought else, saue similitudes.

Tim.

What vse is to be made of this poynt?

Silas.

It affords a direction vnto Ministers how to pro∣ceede in teaching the Gospell, by familiar examples added to generall precepts. Secondly, an admonition vnto hearers, to haue ready at hand such examples, by which the doctrine of the Gospell is made plaine and familiar.

Tim.

What further instruction doe these wordes minister vnto vs?

Silas.

That not only our heauenly and euerlasting con∣dition,* 1.72 but euen our worldly estate here is gouerned by the decree of God; so as if some be Kings, Princes, Magi∣strates, &c. If others bee in 〈◊〉〈◊〉, pouerty, &c. It is be∣cause* 1.73 God woulde so haue it; for it is written, God doeth what soeuer he will. Psal. 115. 2. And also if the fal of a 〈◊〉〈◊〉, and the haire of our heade bee ordered by the proui∣dence of God, much more greater matters. And lastly, it is written, that God lifteth vp one, and putteth down ano∣ther, 1 Sam. 28. Dan. 3

Tim.

Vnto what vse should this knowledge serue vs?

Silas.

To teach humility and thankfulnesse to such as* 1.74 are in good case, because they haue nothing but what they haue receiued, and they doe receiue, because God was pur∣posed to giue it them. Secondly, it warneth such as serue others, or be in any meane condition, to be content with their estate, seeing it was Gods appointment, in whose wil* 1.75 all creatures must rest without murmuring and resistance.

Tim.

Is there any more instructions from this first Oracle?

Silas.

Yea, heere is a pregnant plaine place, against the error of free-will, because there was no power in Ia∣cob* 1.76

to moue himselfe to accept grace offered, or in Esau to refuse it, for as much as before their birth, grace was purposed to the one and not to the other.

Tim.

What is the last instruction from hence?

Silas.

That exceeding great is the efficacy of the elec∣tion of God. For that must be very effectuall and migh∣ty, which altereth both the corruption of nature, and the law of nature. First, it altereth the corruption of nature, because Iacob by nature was as sinfull as Esau, yet the e∣lection of grace called and reformed him, while Esau stil did sticke in his naturall vncleannesse. Secondly, it cros∣seth the law of nature, for by natures lawe the younger should haue serued the elder: but by election God pur∣posing it so, the elder is made subiect to the yonger.

Tim.

Now come to the second Oracle and tell vs from* 1.77 whence the words be taken?

Sil.

Out of the Prophet Malachy, Chap. first, verse, 2, 3.

Tim.

But Malachy speaketh of temporall benefits, as the* 1.78 land of Canaan giuen to the Israelites, and of earthly afflicti∣ons, as the Mount Seir being barren, to be giuen the Edomites, what is this touching election vnto eternall life?

Silas.

It is true, he doth so, but not onely of such. The drift of the Prophet is to reproue the vnthankfulnesse of* 1.79 the Iewes towards God, whom they neyther feared nor* 1.80 honoured, yet he loued them. Againe, God preferred Iacob before his brother Esau, for he gaue to the posteri∣ty of Iacob a good land, and being for their sinnes driuen out, hee promiseth to bring them backe, but the barren and waste country of the Edomites he would destroy, so as no man should build and restore it. These be earth∣ly thinges, by which no man can know loue or hatred. Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land, yet these falling to the poste∣rity of Iacob and Esau, not by their merites, but accor∣ding to Gods will, it is sufficient for his scope. For the generall drift of the Apostle, is to shew that whereas Ia∣cob was prefered vnto Esau were it but in earthly things,

the cause heereof, was not in their workes, but in Gods goodnesse and purpose.

Tim.

But how may it bee proued that in this testimony the* 1.81 Prophet comprehendeth things belonging to saluation?

Silas.

First, because all Gods blessings had their foun∣dation* 1.82 in Christ, and in the couenant of grace through him. For if God gaue the Israelites Canaan as a more fruitefull land, it was because he was mercifull to them; now certainly God is mercifull to his people no other∣wise then for Christs sake, in whom hee is well pleased, Mat. 3, 17. Therefore vpon the promise of Christ, de∣pends all externall blessings giuen to the faithfull before the comming of Christ. Secondly, the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity, but as a type, figure, and signe of the heauenly inheritance, Heb, 11, 13, 14, 15. There∣fore doth Paul proue the election of Iacob to eternal life by the enioying of that land, and the reprobation of E∣sau, by thrusting him and his posterity out of it. Then these temporall thinges were effects and signes of Gods loue and hatred.

Tim.

But that was spoken of the posterity of Iacob and Esau, how well doth it agree vnto their persons?

Silas.

It agreeth vnto both, though principally vnto Iacob and Esau, as the two Authors, yet so as that some of Esaus posterity might be saued, and of Iacobs prosterity some might be damned, without any impeachment vnto this truth, namely; that God chuseth vnto saluatiō most freely whomsoeuer he electeth.

Tim.

Now interpret the wordes, and tell vs what it is to loue?

Sil.

To loue is to will vnto one the greatest good, euen eternall saluation, and all things which bring thither.

Tim.

What things doe ye consider in Gods loue?

Sil.

First; purpose. Secondly, manifestation. As in our loue to others, first wee wish them good whom we loue, and then wee doe them good: as in the example of Pa∣rents,

friends, husbands, &c. So it is in God; hee purpo∣seth all good to his Children, chusing them from euerlast∣ing to be saued by Christ, and afterwards when they come into the world, he makes knowne his loue by their effectu∣all calling, sanctifying and renuing their hearts, ingende∣ring in them a study of good workes, strengthening them to an vpright obedience, and perseuerance in grace, and finally glorifying them in heauen, Rom. 8, 38, 39, 30. Iohn 3, 17. Rom. 5, 5.

Tim.

But if wee were alwayes loued of God, how were wee then his enemies?

Silas.

Wee were enemies because of sinne, which God extreamely hateth, but loued because of his election and mercy. Though hee out of his purpose decreed the cheef∣est good to his children, yet while they sticke and remaine in their naturall corruption being out of Christ, they were children of wrath, enemies, vngodly, &c. Ephe. 2, 1, 2, 3.

Tim.

What is our instruction from hince?

Silas.

That our saluation and all that appertaineth to it,* 1.83 springeth altogether from Gods eternall loue. The reasons* 1.84 heereof bee, first because God being most free, would not fetch the cause of our saluation from any other thing then from himselfe. Secondly, because there can no higher, or former cause of mans good bee giuen then Gods good pleasure. Thirdly, to beat downe the pride of mans heart that hee might not glory in his owne merites, but render the whole praise of his saluation, and whatso euer belongs thereto to the free loue of God in Christ.

Tim.

But though God were not moued to chuse vs for any workes in our selues, yet was hee stirred thereunto for his sonnes sake.

Silas.

Not so neither, but contrarily the loue of God did moue him both to purpose and to giue Christ for our Saui∣our, and therfore could not be the impulsiue cause to Gods loue, to the which it is subordinate, and not superior. In∣deed sinners hauing offended God, are 〈◊〉〈◊〉 to fauour for Christs sake, (so they beleeue and repents) but that is,

because God out of his loue had decreed such a meanes of our recouery.

Tim.

What vse of this?

Silas.

It teacheth a difference betweene Gods loue and our loue, his wayes and our wayes; for we are not bounde to loue or to chuse any person but in respect of his worth, euen in our enemies we are to esteem Gods creation and adoption in them, as grounds of our loue: but with God there is no such matter, who findes no cause of louing vs out of himselfe, vnlesse we speak of his actuall loue which he bare vs in time, and hath reference to his owne image restored in vs, Psal. 11, 7. Secondly, hence wee haue a spurre giuen vs to quicken vs to thankfulnesse, when we consider that both for our selues and whatsoeuer good thing we haue, we are beholden to Gods eternall mercy for it. Thirdly, wee must endeauour in euery blessing that wee haue, to see the loue of God in it, since his loue is the fountaine of all good, eyther temporall or spiritu∣all that comes vnto vs. Lastly, wee are warned as God loued vs freely, so to loue him freely, not for his benefit onely, or feare of punishment, but meerely for himselfe: In louing God, studying to loue God his infinite most sweet loue, grace, mercy, bounty, and all other thinges in him and for him.

Tim.

In what meaning is hatred applyed to God in Scrip∣ture?

Silas.

In a three-fold sence: First, to hate, it signifi∣eth not to loue and chuse. Secondly, rustly to decree punishment and inflict it, Psal. 5, 3. Thirdly, to be dis∣pleased with things done against his law. God is not saide to hate Esau in this last sence, for hee was hated of God before hee had done any euill; but in the two for∣mer meanings God hated him: for he did not elect him, and hee appointed to destroy him in regard of those sins which he should commit after he was borne.

Tim.

What is the instructions from hence?

Silas.

That Gods hatred is the soueraigne and chiefe

cause of the damnation of the wicked, their owne sinnes eyther actuall or originall or both, beeing the meritori∣ous cause. Secondly, by the example of Esau we learne that all men are not chosen, but that there are some re∣probated as well as elected. Lastly, that Gods promi∣ses though they be preached vnto all the members of the visible Church, yet they do take no place in those which are not elected.

DIAL. VIII.

Verse 14, 15. What then, is there iniquity with God? God forbid: for hee saith to Moses, I will haue mercie on whom. I will shew mercy, and will haue compassion on him on whom I will haue compassion.

Tim.

VVHat is the purpose and drift of this Text?* 1.85

Silas.

To cleare God from al iniustice in the matter of his eternall predestination.

Tim.

What be the parts of this Text?

Silas.

First, an obiection, verse 14. Secondly, an aun∣swere,* 1.86 verse 15.

Tim.

What is the obiection, and whence doth it arise?

Silas.

The obiection is, that there is iniquitie with God, or that God is vniust. It doth arise from the pride of mans corrupt reason, rebelling against the counsell of God.

Tim.

What is it that offendeth humane reason in this Doc∣trine of free predestination?

Silas.

Two things especially. The first thing is, that God should hate some and loue others onely, for his wil sake, without respect to worthines or vnworthines: by which meanes the bad may be loued, and the good may be hated. Secondly, reason cānot perceiue how of them which are in like case, some should be chosen, and others refused, or how they which are equall, should vnequally be dealt withal without iniustice: as if a Iudge of two malefactors, should acquit one, and punish the other: or a King of two valiant Captaines, should prefer the one, and disgrace the other. Reason seeth not this to be iust,

& therefore thinketh it to be vniust in God, to saue some men and punish others, whereas all were sinners, & lost alike.

Tim.

Whence comes it that reason doeth thus cauill against Gods decree?

Sil.

First, because this mysterie (though it bee not contrary to sound reason) yet is aboue the reach of rea∣son, the naturall man perceiueth it not, euen as a sore eie cannot looke against the brightnesse of the sun. Second∣ly, reason dreameth God to be subiect to humane lawes, and to be able to do no more to his creature then a Mai∣ster to his Seruant, or a King to his subiect: who are held to be vnrighteous, if in distributing paines and rewards they do not obserue a proportion.

Tim.

What are we to learne from this Obiection?

Silas.

First, that reason till it be reformed, is neyther subiect to God, nor can be, Rom. 8. therefore they must needs erre, which in diuine matters do consult with hu∣mane reason; as he must needs loose his way which fol∣lowes a blinde guide. Secondly wee learne, that it is no newe thing to barke and cauill against the Doctrine of Gods predestination, charging it with iniustice, and him with respect of persons; if it be so now, it was so in the A∣postles times. Thirdly, we learn, that the foreknowledge of God touching men what they would be, or not bee, was no cause of Gods decree in his election or reproba∣tion, because then there had beene no place for this ob∣iection to charge God with iniustice; for if he had cho∣sen such persons onely, whom he foresaw would be iust and righteous, and refused such as he foresaw would be wicked and vnbeleeuers, all men would haue acknow∣ledged this to haue beene as iust proceeding: but when it is saide, that for his wils sake, such as were equall are distinguished, some purposed to life, others reprobated to death, this vnto reason sauours vnrighteous.

Tim.

How is this Obiection answered?

Silas.

First, by a negation or deniall; [God forbid.] Se∣condly,

by a confirmation of that denial by a testimony of Scripture (For he saith to Moses, &c.)

Tim.

What is the deniall?

Silas.

God forbid, as who should say let it neuer en∣ter into the heart of any man, to thinke than God should be vniust.

Tim.

What is our instruction from this deniall?

Silas.

That it is our dutie to acknowledge God to bee righteous in all his decrees, workes and wordes, which hee doth in men, by men, or vppon men, or any other creature whatsoeuer: though the causes, reasons, & ends of his doings may be hid from vs, yet we are bounde to adore them as holy and righteous. The reasons 〈◊〉〈◊〉 be: First, because it is written that God hates iniquity,* 1.87 Psal. 5, 4. & that he is righteous in all his waies. Second∣ly, he is the iudge of the world, and therefore cannot be vniust, Rom. 3. 5: Gen. 25, 18. Thirdly, the wil of God is the 〈◊〉〈◊〉 dause of all right 〈◊〉〈◊〉: whatsoeuer he wil, it must be, because hee wiss it; whereas in men things must first be iust, and then they are to will them. Lastly, if a Creditor hauing two debters; may forgiue the one and cause the others to pay: 〈◊〉〈◊〉 King 〈◊〉〈◊〉 ohe 〈◊〉〈◊〉 and spare another, and yet 〈◊〉〈◊〉, how much more God? who had not beene 〈◊〉〈◊〉, if all had beene appointed to death (as Augustine saith) 〈◊〉〈◊〉 be∣ing debters to God by mans fall; if he take not his debt of one, he hath whereof to 〈◊〉〈◊〉, and if he 〈◊〉〈◊〉 take it of another, he hath not whereof to complaine. Mercy is shewed without iniustice, mercy is free, & floweth from loue vndue, whereas iustice is to giue euery one his due.

Tim.

What vse of this 〈◊〉〈◊〉?

Silas.

It serues to stoppe the mouths of such as belche out 〈◊◊〉〈◊◊〉 against the 〈◊◊〉〈◊◊〉 and iustice of almighty God. Secondly, it admonisheth vs to think of God with 〈◊〉〈◊〉 and humiliation in whatsoeuer he doth, yea when wee cannot reach the reason of his purpose and actions. For it is against reason to measure

Gods counsels and actions by the rule of our baiardly rea∣son.

Tim.

How doth Paul confirme his deniall?

Silas.

By a testimony of Scripture, the summe whereof is thus much, that God hath an absolute power ouer all men to chuse whome he will, and whome he wil not chuse to harden.

Tim.

What are wee to learne out of the preface before the testimony?

Silas.

This, in that Paul appealeth to the Scriptures we learne, that they be an all-sufficient iudge to determine all controuersies in religion, as they bee a perfect canon, both of faith and manners.

Tim.

But the Scriptures ure dumbe, and a Iudge ought to speake?

Silas.

The Scripture sayeth to Moses, and therefore speaketh, and therefore fit to be a iudge; for if a mans te∣stament be of force (as if himselfe were aliue to speake) to decide all controuersies which arise among his children, ought wee not much more to yeelde so much force to the Testament of God, speaking therein to his children?

Tim.

What profit is to be made of this point?

Silas.

It resutes the Papists who set vp the Church, or a generall counsell, or the Bishop of Rome teaching iudici∣ally ex Cathedra, to bee a competent iudge, refusing the Scripture and the Spirite of God speaking therein for vn∣sufficient. Secondly, in all things questionable and doubt∣full, we must rest and satisfie our selues with the sentence and testimony of the Scripture, without all contradiction and caueling.

Tim.

Howe doeth the Apostle fit this testimony to his pur∣pose?

Silas.

Some fetch the first occasion of Gods speaking these words to Moyses, from the act of God, in pardoning certaine of them which committed Idolatry with other; as if God should haue saide to him, Moses, 〈◊〉〈◊〉 belongeth not to thee to know why some were punished and not others;

For I will haue mercy on whome I will haue mercy &c. but in∣deede many things goe betweene this act of God and the wordes of the text; also thus Pauls answere would not a∣gree to this obiection: But the true occasion is this: vppon Moses request to see Gods glory, it was promised him that hee should see his backe-parts, whereof these words giue a reason why God wil shew this fauor to him, and to none other; For I will haue mercy on whome I will haue mercy, &c. Now this the Apostle thus fittes to his purpose; for where the equity and cause is common, there from a singular ex∣ample may be gathered a generall doctrine, as here seeing no good comes vnto any man but by Gods mercy, there∣fore election is no lesse to be ascribed the run to, then Gods reuealing himselfe to Moses so familiarly.

Tim.

What is here meant by [mercy and compassion?]

Silas.

Mercy in the Hebrew comes from a word which signifies pitty or free fauour; and compassion from a word which signifies to loue, with such tender affection as mo∣thers doe their children.

Tim.

What may the often repeating of these wordes [mercy and compassion] teach vs?

Silas.

First, that Gods mercy is most free and not due vnto vs, as if he should say, In that I shew mercy, I find no cause but in my mercy, and not in any mans goodnesse or merite. Secondly, that it is arbitrary, proceeding meere∣ly from his owne good will, and not depending vppon any mans goodnesse [vppon whome bee will, &c.] Thirdly, that Gods mercy is vnchangeable and most constant, asin Pi∣lats speech, Iohn 19-22. What I haue written, I haue writ∣ten; that is, I will not change my writing. So this speech, I pitty whome I pitty, is thus much, I will not breake off the course of my mercy towardes my childe, I am Iehouah, I change not. Fourthly, that Gods mercy is vnmeasurable and infinite, reaching it selfe not to some one, but to many and manifold good things; as if he should say, to whome I shew mercy in decree, I will she 〈◊〉〈◊〉 mercy in act; on whom I will haue compassion in electing them, I will haue com∣passion

in iustifying, sanctifying, & glorifying: thus 〈◊◊◊〉〈◊◊◊〉, doe collect. Hence is God in Scrip∣ture to armed the Father of 〈◊〉〈◊〉, God of compassion, rich in mercy. See Psal. 103 11. And is said to giue grace vpon grace, lohn 1. 16. also see Rom. 8. 30.

Tim.

What is the vse that wee are to make of the properties of Gods mercie?

Silas.

First, it giues comfort to consciences afflicted with their sinnes, in as much as wee knowe that God will not deale with vs after our 〈◊〉〈◊〉, but after his infinite mercies. Secondly, it serues to humble Gods children, in who 〈◊◊〉〈◊◊〉 no cause 〈◊◊〉〈◊◊〉 him to she we them the 〈◊◊〉〈◊◊〉; but must setch and draw it 〈◊〉〈◊〉 from himselfe, euen from his owne good will and pleasure. It is not a more vile pride in a begger, to attribute the almes giuen him to his owne deserts, then to ascribe the mercies of God vnto our owne 〈◊〉〈◊〉, either in whole or in part. Thirdly, it must moue the godly vnto true thankfulnesse, which consists in two thinges, namely the confession and imitation of his mercies; to bee mercifull vnto others, as we haue found him mercifull vnto vs, according to Christs precept. Math. 5. good reason we should bee mercifull to our brethren, seeing he expressed much mercy to his ene∣mies, not in a few things but in many, not for a while, but with continuance. Lastly, it confutes such as make fore∣seene* 1.88 faith and good workes, or either of them, the mo∣uing cause of Gods 〈◊〉〈◊〉 them, as the Patagians, wher∣of one expounded these wordes thus; (on whome I will) that is (sayeth he) whome I shall know to be iust and obe∣dient to my precepts.

Tim.

What doctrines 〈◊〉〈◊〉 from this sentence 〈◊〉〈◊〉 toge∣ther?

Silas.

These, first that election seeing it comes from mercy, doeth therefore 〈◊〉〈◊〉 misery; for mercy hath relation vnto misery; therefore God did not chuse men as they are in 〈◊〉〈◊〉, but as in the 〈◊〉〈◊〉 and fall. Also that so 〈◊〉〈◊〉 seene 〈◊〉〈◊〉 could 〈◊◊〉〈◊◊〉

God to chuse or refuse, because then all had beene refu∣sed, seeing all were lost in Adam. Secondly wee learne, that election is not vniuersall, seeing mercie is not vni∣uersall, but pertaineth onely to such as God would shew mercie to. Thirdly, that the mercie of God is most free* 1.89 and absolute, depending vppon nothing without him∣selfe, but wholly and absolutely vpon his owne will: so as if question be, why was mercie taken on Isaac and not on Ismael: The aunswere is, because hee would. But why would hee? Heereof no reason is to be giuen.

Tim.

What vse are we to make heereof?

Silas.

First, it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour & mercy of God. Secondly, to teach vs to exercise our mercy freely towards others, not vpon any sinister re∣spect, as for gaine and credit to our selues, but onely for pitty sake, that so we may imitate our heauenly Father, as well in the manner of shewing mercy, as in the matter* 1.90 it selfe. Howsoeuer in the execution of Gods decree, there shall bee place for Iustice, because it shall bee ren∣dred to euerie man according to his worke, yet in the decree it selfe, mercie beares 〈◊〉〈◊〉 whole sway, choosing them on whom hee would haue mercie, and leauing those to be hardened, on whom hee woulde not haue mercie.

DIAL. IX.

Verse 16. Now then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Tim.

VVHat doth the Apostle 〈◊〉〈◊〉 this text?

Silas.

It is a conclusion of his answere, con∣cerning* 1.91 election (to wit) that God e∣lecting some whom he would, hee is not therein vniust, seeing he did it out of his free mercie, as he proued by a testimony of Scripture in the former verse. So farre off is God from being vniust, as in choosing some, hee shewes 〈◊〉〈◊〉 most good. Hence then the Apostle infers, that seeing election comes wholly of mercie, and there is no* 1.92

cause of Gods mercie but in himselfe. Therefore it de∣pends not at all vpon the will and workes of man [Nowe then it is not in him, &c.]

Tim.

What be the parts of this Text?

Silas.

Two: First, it remoueth that which is the false∣ly* 1.93 supposed cause of mans election (to wit) our willing and running. Secondly, it putteth downe the verie true and sole cause, to wit, the mercy of God.

Tim.

What is meant by [It?]

Silas

Either election and Gods purpose is to be sup∣plied* 1.94 out of verse 11. or his loue out of verse 13. which comes all to one; as also to supply saluation, is the same in effect.

Tim.

What is meant by [Hm?]

Silas.

We may particularly vnderstand it of Iacob mē∣tioned before, but the best is, generally to expound it of many, euen Iacob and all others which be chosen. For the Apostle nowe deliuereth a generall doctrine touching the cause of election. Therefore they are deceiued which interpret this [Him] of God, referring to God all three following, willing, running, and shewing mercy.

Tim.

What meaneth he by [Will?]

Silas.

The thoughts, purposes, and endeauours of the minde, euen whatsoeuer it is that men doe striue and at∣taine vnto, by all the inward faculties of their mind and soule.

Tim.

What must be vnderstood by [Running?]

Silas.

All mans outward actions, his words and deedes whatsoeuer. Not of Esaus running to hunting, or Iacobs running to dresse the Kid, for this is absurde, but of all good workes done by the elect.

Tim.

What doctrine ariseth from these word thus opened?

Silas.

That nothing that is in men, their thoughts,* 1.95 words & deeds do not auail any thing to election or sal∣uation, in such sort as to be causes to moue God to chuse and saue some, and not others: this comes not by wil∣ling and running, out of our merits.

Tim.

Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also?

Silas.

Of all sorts of men both one and the other, it is not the desires and deedes of any, whereupon their salua∣tion and election depends, as vpon 〈◊〉〈◊〉 motiues, or efficient causes.

Tim.

What is it then that you iudge of the will and deedes of naturall men?

Silas.

Euery man before his new birth, hath in him the power of willing euen from his birth; the force and power of his will, is to will freely euery thing that is euill, & free∣ly to will some good things: for the will cannot bee com∣pelled, it willeth freely whatsoeuer it willeth. The good things which it willeth, are either naturall and ciuill good things, that belōg to this life, as to eat, rest, take phisick &c. or to resraine the outward 〈◊〉〈◊〉 of vices, and to doe the outward actions of vertues; yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done; yet so as with this power of willing, there commeth the effectuall power of God moouing all things, and prolpering that which men do well.

Tim.

Why doth the Apostle say it is not in man that willeth or runneth if it be so?

Sil.

He doth not absolutely deny that men do wil, or run, or forbid vs simply either to desire or endeuour or doe any thing: but he teacheth that God eternally did see nothing that was to bee naturally in man, to moue him to elect him to life, or that ought which a man doeth or willeth before his new birth, is acceptable to God, and auailable to saue himselfe.

Tim.

But are we not to iudge otherwise of the workes and wils of 〈◊〉〈◊〉 persons?

Silas.

No otherwise, as in this regard, 〈◊〉〈◊〉 they should haue any stroke in their election to moue God thereunto: indeede they please God through Christ, because they are the fruites of his Spirite though vnperfect, as also they be the way wherein the godly walke towardes heauen. But

as they cannot merit our saluation by the doing of them, so the foresight of them did not moue God to elect vs, or yet to call, or iustifie, or adopt, and sanctifie vs, and saue vs.

Tim.

But are not Gods children bound to will and to do good duties, to beleeue and to repent?

Silas.

True, they are, and without them none of yeares can be saued; but not to ascribe their election vnto them, because many Infants are chosen who neuer coulde doe good.

Tim.

Shew vs the reason of this doctrine?

Silas.

First, all the goodnesse which is in the woorke and will of man, proceedes from Gods purpose and electi∣on, and therefore can be no cause of it, 1. Tim. 1. Ephe. 1. 4. Secondly, there is that contrariety in the matter of electi∣on and saluation, betweene mercy and workes, grace and merite, that if in any sort it doeth depend vpon workes, it doeth in no sort come from grace and mercy; as the oppo∣sition in this text shewes, and the plaine words of chap. 11. verse 6.

Tim.

What is the vse hereof?

Silas.

It confutes such as set vp free will, and make the beginnings of their saluation to come from themselues, which as it directly crosseth the Scriptures, which teach that in our will or vnderstanding there is no goodnesse, till GOD put it in; so it derogateth much from the glory of Gods mercy, also too much exalteth and puffeth vp flesh and bloud. Secondly, though this may not quench and kill our care and endeuour of well doing, yet it must serue to humble vs, euen for our best desires and endeuours; for as much as they doe wholly spring from Gods mercy, and are of no value in the cause of election and saluati∣on.

Tim.

What doctrine are wee to learne from the second part of this text?

Silas.

That Gods mercy is the whole and all-sufficient cause of mans election, as also of all our willing and run∣ning

well, yea and of our heauenly inheritance.

Tim.

If all must be committed to Gods mercy, what then, are we stocks and stones, doe we nothing?

Sil.

Yea 〈◊〉〈◊〉, the godly doc both will and worke, but* 1.96 they are impelled thereunto by his Spirite, which they re∣ceiue from his grace, Gal. 4. 5. Rom. 8. 15. Phil. 1, Iohn. 15 without mee ye can doe nothing. God preuenteth the vnwil∣ling, to make him willing (saith Augustine) and followeth him being made willing, least he do will in vaine.

Tim.

Then it seemes that our working, and Gods shewing mercy, doe together get vs to bee saued: as God calleth by the voyce of the Minister, and by Parents brings children into the world, and Magistrates rule through the helpe and blessing of God; and he giues life by foode, and light by the sunne: so men are saued by his mercies, and their owne endeuours?

Silas.

Indeede some haue so taken these wordes of wil∣ling and running, as if they alone by themselues were not* 1.97 sufficient without Gods mercy, and so they part the mat∣ter of our saluation betweene God and man, mercy and workes, so as that wee doe, were nothing in comparison of that which Gods mercy performeth, yet were of some force; but it may as well be saide that mercy is not suffici∣ent* 1.98 without our willing and running. Secondly, mercy is here so set by the Apostle against our will and courses, as that the setting vp one of these, is the putting downe of the other. 3. It is the mercy of God that doth enable men to will and to doe well, giuing them faith and repentance, and perseuerance in these graces; so as mercy is all in all, it begins and finisheth our saluation, What I am I am by the grace of God?

Tim.

Why would God haue all that belongs to our saluation referred to his mercy?

Silas.

First, that all might be free, as from grace of God not merit of men, and he might haue glory of all. Second∣ly, that such as would reioyce, might reioyce, not in them∣selues, but reioyce onely herein that they know God to be mercifull, praysing him for putting into them good willes

and power to doe good workes, and finally for crowning his owne gifts, and all of his mercy, Phil. 2, 13.

Tim.

What is the vse heereof?

Silas.

It admonisheth all Gods children to thinke of themselues and all that they can doe, most basely, & most highly of the rich mercies of God in Christ, louing them, praysing them, and studying to imitate them; also to de∣pend vpon his mercy, for the beginning, proceeding, and end of their saluation, and to abhorre all conceit of inius∣tice in God, in respect of his eternall election: sithence all being lost in Adam, hee might according to iustice haue left all to themselues to be hardened in their sinnes, it be∣ing his most merciful nature (and nothing else) which mo∣ued him to exempt some from that common misery, that being freede from sinne and death by Christ, they might partake in his heauenly glory, to the glory of his grace.

DIAL. X.

Verse 17. For the Scripture saith to Pharaoh, for this pur∣pose haue I stirred thee vp, that I might shew my power in thee, and that my name might be declared throughout all the earth.

Tim.

VVHat is the Apostles drift in these words?

Silas.

Hauing cleared God before of inius∣tice* 1.99 in respect of his electing some out of lost mankinde,* 1.100 because hee did it out of the prerogatiue of his absolute and most free mercies, as Paul confirmeth by testimony of Scripture; so now he like-wise proueth by Scripture, that God is not vniust, in the matter of reprobation, out of Exodus, 9, 16.

Tim.

What argument doth Paul take out of this Scripture to proue his purpose?

Silas.

From a particular example of Pharaoh, whom* 1.101 God did not chuse, but reiect very iustly, as appeareth two wayes: First, from the quality of Pharaoh, beeing a man hardened by sinne, noted in this word, raised vp, as Paul expounds it in the next verse: for seeing Pharaoh was hardened and became obstinate before hee was de∣stroyed, therefore God could not be vniust in appointing

him vnto destruction; for sinners doe perish iustly, there∣fore God is not vniust when he doth appoint them vnto destruction. Secondly, from the end which hee pro∣poundeth to himselfe of his owne counsell, namely, the declaration of his owne power and iustice, to the praise of his name. Now that cannot bee vniust which is done of God to so good an end, if withal it be considered that Gods glory is the cheefest good thing, and that he hath an absolute right in all his creatures, to dispose of them as he thinkes best for his owne glory.

Tim.

But how fitly doth Paul gather a generall doctrine touching all reprobates, from this one example?

Silas.

Very fitly, because the cause and case of all re∣probates is one and the same, for none of them perish but in regard of their foregoing sinne, and God is glo∣rified in the destruction of euery one of them: therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds, hee is also iust in the reprobating and refusing all other appointed to damnation.

Tim.

What are the parts of this Text?

Silas.

Two: First a preface, and secondly a testimony of Scripture.

Tim.

What is meant by Pharaoh?

Silas.

It was a name common to the Kings of Egipt & signifieth an auenger, as afterwards their Kings were cal∣led: And the Kings of Gezar, Abimelech, and the Empe∣rors of Rome, Caesar.

Tim.

What is meant by [Scripture?]

Silas.

Generally euery thing that is written, but more especially the holy writings of Moses, and yet more par∣ticularly the booke of Exodus, and therein this one sen∣tence. And further by Scripture wee may vnderstand God speaking in the Scripture, as appeareth by compa∣ring this place with verse 25. as also by reason, for the Scripture is the word of God.

Tim.

What instruction doth arise from hence?

Silas.

That euery clause and sentence of holy Scripture must be spoken of, and heard and vsed with all religious reuerence & firme beleefe. The reason heereof is because

the most glorious God is the author of it and hath inspi∣red them, 2 Tim. 3, 16. 2 Pet. 1, 21.

Tim.

What vse is to be made of this point?

Sil.

It reprooues such as faile in excesse of reuerence to the Scriptures, ascribing diuine force to the Letters and Syllables pronounced, as if God had enclosed his vertue in them, which is a meere inchantment and sorce∣ry. Secondly, such as faile in defect and want of re∣uerence, receiuing Gods words as the worde of a man, prophanely denying authority and obedience to them. Thirdly, it warnes vs in the hearing of the word, to re∣member that we haue to do with God, whosoeuer bee the Instruments to deliuer this vnto vs, Acts 10, 33.

Tim.

What other doctrine will arise from this Preface?

Silas.

That the doctrine of reprobation, ought by the* 1.102 Ministers of God to be taught vnto the Church, but wa∣rily and with circumspection, as the mindes of the peo∣ple be not estranged from God by the rash handling of it. For the doctrine of reprobation, is a part of the holie* 1.103 Scripture, and is reuealed therein, therefore it belon∣geth to vs, to take knowledge of it, Deut. 29, 29. Also this doctrine is profitable and necessary to be knowne: for it serueth well to commend Gods mercie toward the elect, and to encrease their thankefulnesse, finee they know that he freely elected them to life, 〈◊〉〈◊〉 they were no lesse corrupt and miserable, then those whom he re∣fused. Also it teacheth all men to iudge and speak aright of God, to wit, that he hath absolute power ouer men to appoint them to what ends it pleaseth him, without any vnrighteousnesse at all.

Ti.

Is there any other things to be collected out of this Preface?

Silas.

Yea, two things: First, that not only the whole Bible, but euery particular sentence therein, is to be ac∣counted the word of God. Lastly, it confutes such papists as say, that the Scriptures be mute and dumbe: for God speaketh in them, it is a speaking Iudge. Let Christ iudge (saith Augustine) and the Apostles with him, for

in them Christ speakes.

Tim.

What are we to learne out of the testimony, being the second part of the Text?

Sil.

Three things: First, that God is the author of re∣probation. Secondly, by what degrees and meanes that counsell is fulfilled. Thirdly, the vtmost end of this de∣cree of God.

Tim.

How is the first gathered from this Text?

Sil.

Because it is saide [I,] that is, I God haue stirred thee vp, also that God hated Esau, verse 13. and that God prepareth vessels to wrath, verse 22. Adde heereunto 1. Thess. 5, 10.

Tim.

What profit of this?

Sil.

First, it confutes such as will not haue reprobati∣on depend vpon the will of God, but vppon the workes and will of men. Secondly, such as affirme that there is no decree of reprobation at all.

Sil.

But if God for his wil sake reprobate men, is he not here∣in vniust?

Silas.

No, because betweene the decree of his repro∣bation, and the execution of it, there alwaies goes the sinne of the party, as the meritorious cause of theyr de∣struction. Also God refuseth for most holy ends: and last∣ly, his will is the rule of righteousnesse.

Tim.

What is meant by the stirring vp of Pharaob?

Silas.

It containes those degrees and meanes, by the which Gods counsell was performed vpon Pharaoh. The degrees be these: First, that he was created of God iust in Adam, but in him suffered to fall. Secondly, that God had aduanced him to the kingdome. Thirdly that amids the great plagues of Egypt, he preserued him aliue when others were destroyed, Exod. 9, 15. Fourthly, that GOD withdrew grace from him that hee could not profit by those wonderful plagues. Fiftly, that by a secret but iust iudgement, he inclined his will to rebell against his Iu∣stice, yet without infusing or putting into him any mo∣tion of sinne, for God tempts no man to euill, Iames 1. Sixt∣ly,

that for his former wickednesse and malice, hee was deliuered vp to Satan, and his owne lusts to be more ob∣durated; which God did as a most iust Iudge, executing wrath for former sinnes.

Tim.

What doth all this concerne the counsell of reproba∣tion?

Sil.

Verie much, because all these are so many conse∣quents which follow vpon the decree of reprobation, & therefore strongly proue it. For if God had chosen him, hee could not haue continued in his naturall blindnesse and corruption, but must haue had his heart mollified & changed, as Iacob and Paul had.

Tim.

What is the end of Gods decree of reprobation in Pha∣raoh and others?

Silas.

The manifestation of his power in their iust de∣struction to the praise and honor of his name, that fierce and mighty Kings could not stand, but fell before him, rebelling against him.

Tim.

What vse of this?

Silas.

It serues to mooue vs to honour God in all his* 1.104 iudgements and workes whatsoeuer: withall, wee may learne from this example, that Gods invitation of sinners to repentance, by benefites or corrections is not of effi∣cacie, sauing in the elect alone. For there lacked not bounty in blessing, and lenity in forbearing and differ∣ring punishment, yet they being not elect, it no whit a∣uailed them to amendment.

DIAL. XI.

Verse 18. Therefore he hath mercy on whom hee will, and whom he will he hardeneth.

Tim.

WHat is the sum of this Text?

Silas.

A conclusion of the Apostles answere, vnto the obiection of Gods vnrighte∣ousnesse. He had proued by testimony of Scripture, that though of lost mankind God choose whom he will, yet he is not vniust; vpon this reason, that in his election & reprobation, he vseth his absolute right ouer his Crea∣ture,

which is, to shew or not to shew mercy as hee will, this, hee had proued by two-folde Scripture: and the former reason he now includes in this Text.

Tim.

What be the parts of this Text?

Silas.

Two: the first concerns the elect, the latter con∣cernes the Reprobate.

Tim.

What is meant by [hee?]

Silas.

God himselfe: of whom in verse 16. God shew∣eth mercy, and verse 17. That my power may be shewed, &c.

Tim.

What is meant by Mercy?

Silas.

Both his decreed mercy, and his actiue mercie,* 1.105 euen the whole worke of God, touching his election, calling, iustifying, sanctifying them; their perseuerance in grace and glorifying: And all this is according to his free and absolute will.

Tim.

What is the doctrine of this first part?

Silas.

That the cause of Gods mercy, touching the sa∣uing* 1.106 of the elect, restes wholly in himselfe, euen in his owne good will and pleasure. This appeareth by plaine* 1.107 testimony of Scripture: and first concerning election, we haue Ephes. 1, 4, 5. where it is thus written, He predestina∣ted vs according to the good pleasure of his will. And second∣ly touching calling, Math. 11, 25, 26. Euen so (O Father) because so it pleased thee. 2 Tim. 1, 9. who hath called vs ac∣cording to his purpose and grace. Thirdly of Iustification, Rom. 3, 21. We are freely iustified by his grace. Fourthly, of Sanctification, Iames 1, 18. Of his own will begat he vs. And lastly of glorification, Rom. 6, 23. Eternall life is the gifte of God. Finally, the whole worke of mans saluation, de∣pends wholly vpon the good will of God, as appeareth by Ephes. 1, 11. Hee worketh all things after the counsell of his will?

Tim.

What vse of this Doctrine?

Silas.

First, it instructeth vs, that the mercie of God is arbitrarie, so as hee may shew it or not shewe it, as hee pleaseth. Also it teacheth, that the right that God hath ouer men, is absolute and independant: so as if hee will

shewe mercy to elect and call some which were as corrupt (as those which he giueth ouer to be hardned in sinne,) as it may and doeth greatly commend his goodnesse, so it doeth in no wise prooue him to be vniust, because in mer∣cy which is vndue there can bee no iniustice. Lastly, it teacheth that our mercy which wee exercise towards men, must not respect their owne deseruings and merites, but be free, after the example of the Samaritane, Luke 11. The reason hereof is, because we are commaunded to bee mer∣cisull, as God is mercifull, Luke 6. 36. also the man Christ shewed mercy freely, for hee prayed for his enemies, Luke 23. 34. So did Steuen, Acts 7. also Paul, Rom. 9. 1. 2. Yet this letteth not, but that we ought to deale kindly to such as haue beene kinde to vs, and to pitty them that haue had mercy on vs, so as it be for the Lords sake, and not for our owne sake.

Tim.

Come nowe vnto the second part of this text, and tell vs what is meant by haraning?

Silas.

Heere the consequent is put for the antecedent, hardening the consequent of reprobation vppon which it depends, and also for the meanes, by which that decree is effected. That this is the meaning, is apparant by the op∣position of hardnesse to mercy, which plainly shewes that the one word is taken as largely as the other; that as mer∣cy contaynes election, with all the degrees and meanes by which the elect are brought to glory; so hardnes contains reprobation, and all the meanes by which the reprobate are brought to destruction.

Tim.

In what sence is it sayed here of [God] that he hardned Pharaoh?

Silas.

Not by infusing of hardnesse nor yet by bare per∣mission, not yet by his long suffering and patience. But* 1.108 two wayes, partly by forsaking his creature withdrawing his grace, as it is saide, Indurat quos non emollit, and as the sunne freezeth the water not by adding coldnes to it, but by keeping backe his heate, so is God a deficient cause of hardnes, but not an efficient. Secondly, by his iust iudge∣ment,

punishing former sinnes with hardnesse, which is a iust thing with God, to punish sin with sinne: Sathan har∣deneth as a malicious authour, man hardneth himselfe as a voluntary instrument, God hardneth as a most righteous iudge and auenger.

Tim.

What is the doctrine from henee?

Silas.

That a hardened hearte is a signe of a reprobate, which must not bee vnderstoode neither of naturall hard∣nesse, which is common to elect and reprobate; nor yet of actuall hardnesse being felt, which may be and is in the re∣generate, as in the Apostles and in the godly Iewes: but of habituall hardnesse being totall and finall, which befalleth none but castawayes, when it is without feeling, and per∣petuall to the end of ones life.

Tim.

What is the note to know this hardnes which is peculi∣ar to reprobates?

Silas.

There be three speciall tokens of it; first, obsti∣nate disobedience to the worde and warnings of GOD, when the will of God being knowne, is resisted by disobe∣dience, and not in one but in many things, and that con∣stantly from time to time. Secondly, sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance, nor yet allured by promises, nor terrified by threat∣nings, hauing harts like brawne, or an adamant and yron. Thirdly, desperate obstinacy, when after all meanes vsed of God, by his worde of iustice and mercy, instead of be∣ing better and better, sinners grow worse and worse, more carelesse to please God and keepe his commeandements, and more frowarde in their behauiour toward God and man.

Tim.

What is the vse of this doctrine?

Silas.

First, it affoords comfort to all soft and melting heartes, which by the worde and iudgements of God, are moued to relent and turne from their sinnes vnto God, by true and serious repentance, such are no reprobates. Se∣condly, it teacheth the miserable condition of all such men

as haue stony and brawny hearts, they bee in a fearefull condition, and had need to looke to it betimes. Third∣ly, it admonisheth all men to beware of and striue against hardnesse of heart, whereunto the neerer they are, the neerer they are to reprobation, and therefore let euery man examine himselfe, and with al diligence vse al means to soften their owne hearts. See Dialogue on Chap. 2. verse 4, 5.

DIAL. XII.

Verse 19, 20, 21. Thou wilt then say vnto me, why doth he yet complaine for who hath resisted his will? But o man who art thou which pleadest against God? Shall the thing formed say to him that formed it, why hast thou made me thus, &c.?

Tim.

VVHat doth this text containe?

Silas.

A new obiection against predestinati∣on, with an answere to it. The first obiection was tou∣ching Gods vnfaithfulnesse, if he did reiect the Iewes to whom hee had promised to be their God. The second was of iniustice, if hee should elect some and not other some, without respect of any worthinesse or vnworthi∣nesse in themselues. Now in this our text they charge God with cruelty and extreame rigor. For if God har∣den whom he will, and after punish them for that hard∣nesse, this seemes vnto carnall reason to be cruelty. This obiection is fortified and backt by two reasons closely coucht in this text. The first is this: It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth, verse 19. But Pharaoh and all wicked men are hardened because God will, (as before verse 18,) there∣fore he hath no cause to be angry or to punish, or if hee doe, it seemeth to mans reason to bee all one, as if a man should binde his seruant, and after beate him because he did not his worke, or as if a Magistrate should bid a pri∣soner breake the Iayle, and yet hang him when hee hath done. The other reason is this: that God must bee ac∣counted cruell, if he should punish that which men can∣not resist and auoyde: but the omnipotent will of God

whereby reprobates are hardened, cannot bee resisted, therefore the hardened without cruelty cannot bee re∣prehended and punished.

Tim.

What are we to learne for our instruction from this ob∣iection, or first part of our Text?

Silas.

That the will of God cannot bee withstood and* 1.109 made voyde. The reason heereof is, because God being himselfe almighty, there is nothing to crosse and hinder what he willeth.

Tim.

Yet Steuen accuseth the Iewes, Acts, 7. that they resisted the will of God, so doe the Prophets blame the Iewes of brason faces, iron sinnewes, stiffe-neckt vntamenesse.

Silas.

True: the will of God is daily resisted, to wit; his reuealed will, his will manifested in his worde and workes. But our text speaketh of the secret and hidden wil of God. (De voluntate bene placiti, non signi,) as School∣men write and distinguish.

Tim.

What vse is to be made of this instruction?

Silas.

It affoords matter of singular comfort to all the godly, who beeing assured by true faith and the fruites thereof, of the good will of God from euerlasting may surely resolue that doe Sathan, or sinne, or the worlde what they can against them, yet shall they neuer perish, 〈◊〉〈◊〉 Gods will cannot be resisted.

Tim.

What other instruction are wee to draw out of the 19. verse?

Silas.

That mans reason corrupted, doth draw or ga∣ther false conclusions out of true propositions, an exam∣ple heere of we haue in this text. For it is true that God hardeneth whom he will, and that his will cannot be re∣sisted, but heereof it followes not that he may not iustly complaine of and punish obstinate sinners, which set and willingly settle themselues in a course of disobedience. Againe, as it is true that we are freely iustified by faith a∣lone, but heereof it will not follow that wee neede not doe good workes, as Papists blindly and badly collect. Also because in some Churches the Ministry or Leiturgy

may be faulty, we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended, as if any would affirme a body to be no body, because it is a lame one, or an eye no eye because there is a web and pin in it.

Tim.

But what error is in the conclusion of this obiection?

Silas.

First, there is a falsity or error heerein, that they put the secret will of God for the cause of perishing vnto the reprobate, whereas none of them are destroyed but for the contempt of the knowne & manifest will of God. Secondly, though there be a necessity that they be har∣dened, on whome God will shew no mercy, yet no re∣probate is hardned against his owne will; for they are so farre from auoyding the hardnesse of their owne hearts, as that they rather contract it by their owne voluntary faults, as Pharaoh did, and as the obstinate Iewes did al∣so, Iohn 8, 44.

Tim.

What vse is to be made of this last instruction?

Sil.

That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods e∣ternall predestination, because thereby we shall bee car∣ried into infinite errors and blasphemies against God. Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture, ad∣miring with Paul, Rom. 11, 33. Or with Mary ponde∣ring, what our dull minds cannot at first conceiue, Luke, 2, 51.

Tim.

Come we now to the answere of the Apostle to the for∣mer obiection, and tell vs how he proceedeth?

Silas.

First, by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God, and this he performes by comparing the exceeding infir∣mity of man the creature, with the high maiesty of God his Creator. (O man who art thou that pleadst against God?)

Tim.

What is meant here by pleading?

Silas.

A saucy ouer-bolde questioning with God, to call him, his decrees, and doings, vnto our account or ex∣amination.

Tim.

What is the instruction out of these words?

Silas.

That it is a great impudency for any man to sub∣iect the deepe counselles of God to the blinde, poore, and beggerly reason of man. This is proued first by Deut. 29. 29. where it is written, that secret things belong to God, and Prouerbes, He that searcheth the glory, shall be con∣founded with the maiesty: also Esay 6, 2. the Cherubins couering their faces before the throne of God, teach vs this modesty, that we should not pry into that which God will haue kept secret from vs. This doctrine may bee set foorth by the comparison of a weake eye vnable to looke on the sun in his beauty and strength; or of a simple or ig∣norant Boore, presuming to sift and scan the important af∣faires of Princes and States: euen such madnesse is it in silly man, to reason and striue against God, thinking to bring his actions and decrees vnder our controulement and censure: as if all without our reach ought to bee re∣iected.

Tim.

What profit is to be made of this instruction?

Silas.

First, it serues iustly to reprooue the audacious wickednesse of such men as are too busie to examine God and his wayes; why hee made the world no sooner, what hee did, and where hee was before the worlde; why hee made them men and women; why hee made some poore, and not all rich; why he would not chuse and saue all; why hee suffered Adam to fall, sithence he might haue kept him from sin, &c. Such persons little consider how easie a thing it is, for that infinite maiesty to confound these curious fooles, with his very becke. Secondly, the godly are here to bee exhorted to bridle this wickednesse in themselues by a due meditation of Gods infinite greatnes, compared with their owne most pittifull smalnesse, being in respect of him, not so much as a droppe of water in respect of the whole sea, or as a little dimme candle to the light of the sun. How small a portion of that incomprehensible wis∣dome doe we see? This therefore will bee our wisedome

to labour in al sincerity and humbly, to know, beleeue, and doe, that which wee by his word shall perceiue to belong to vs.

DIAL. XIII.

Verses 20, 21. Shall the thing formed say to him that formed it, why hast thou made mee thus? Hath not the Potter power ouer the clay to make of the same lumpe, one vessell to honour and another to dishonour?

Tim.

VVHat doth this text containe?

Silas.

The reall answere of Paul to the thing obiected, to wit; cruelty in God, if for his very will sake, he should chuse some to life, and harden others. The former answere was personall, beating down the presump∣tion of such men as would call the workes of God to ac∣count; now he satisfieth the very matter obiected.

Tim.

What is the summe of this reall answere, which Paul makes to the thing it selfe?

Silas.

Thus much, that though God shew mercy where hee will, and shew no mercy where hee will not, yet none may repine at him or accuse him of cruelty. The cause here of is, the most high and absolute power that God hath ouer his creature, to dispose of it as pleaseth him, himselfe being the supreme cause of all, and independant, all other things rather depending on his pleasure.

Tim.

In what manner or forme is this set downe by the A∣postle?

Silas.

By a parable or similitude, wherein men are like∣ned to a pot of clay, and God to a Potter. The substance whereof is thus much; that as a pot may not finde fault with the Potter (howsoeuer hee make it, because hee hath full power ouer the clay, to make what hee will with it;) so God hath absolute power ouer men to dispose of them as he liketh, either to death or life, and therefore hee cannot be charged with cruelty, though he reiect and cast off some for his meere pleasure sake. This comparison our Apostle borroweth from other places of Scripture, as namely from Esay, 45. 9. and Iere. 18. 1. 2, 3.

Tim.

Doth this comparison hold in all things, doth God & man agree in euery thing, as doth the Pot and the potter?

Silas.

No, they differ in these things. First, the potter hath matter (to wit) clay prepared to his handes, God made man of nothing. Secondly, man hath vnderstan∣ding and will, the clay hath not so much as anie motion. Thirdly, it is a greater matter to destroy a man, than a pot of clay. Similitudes (saith Chrysostom) are not of force touching all parts, for thē many absurdities would followe, it is sufficient to holde in that for which it is brought.

Tim.

In what things doth this similitude consist?

Silas.

First, as sundry pots be made out of one lumpe, so all men are made out of one masse, whether we consi∣der men in the estate of their creation or corruption, yet the Originall & beginning of all men (as touching their bodies. is all one and the same (to wit) clay or slime. Secondly the power and right that God hath ouer men, is as great as any potter can haue ouer the pot, yea, and much greater without comparison. Thirdly, the pot (if it could speake) may not reason with the Potter, why was I made so and not so: neither may man reason with God, why he made him thus or thus. Lastly, as the Potter of what forme soeuer the pot be made, taketh nothing frō it, so neither doth God take any thing from man, what end soeuer he appoint him vnto. Man was beholden to God for whatsoeuer hee is or hath, but man gaue no∣thing to God.

Tim.

To what scope and marke doth this similitude tend?

Silas.

Not onely to checke such as repine at Gods e∣ternall decree of election and reprobation, but to cleare this decree from all suspition of cruelty and tiranny; be∣cause as his mercy is arbitrary, so his right in, and power ouer his creatures, is absolute.

Tim.

Now tell vs what instruction we are to learne from this latter end of the 20. verse?

Silas.

That it is not lawfull for men to contend or

striue with God about-any thing, which hee decreeth be∣fore all times, or which he doth in time.

Tim.

Howe may this doctrine bee fitly gathered from this text?

Silas.

In this wise (by an argument a minori) if the pot must rest in the will of the Potter, (without questioning or expostulating why it was made in this base forme, or to such a vile vse) much more are men to be satisfied with the will of their creator without repining or reasoning against it: if it be an vnworthy and vnreasonable thing for the pot to question with his Former, much more vnmeet is it that man should question with his Maker.

Tim.

What may be the reason of this doctrine?

Silas.

First, because God himselfe being most iust, his will is the highest and most perfect rule of al righteousnes; insomuch that whatsoeuer it bee that is once knowne to bee willed of God, must without ali question and dispute bee helde for most vpright and iust, and cannot bee but a most grieuour sinne to quarrell with him, or to answer him againe.

Tim.

What vse is to be made of this first doctrine?

Silas.

First, it serueth to stop the mouthes of all such as cauill at the doctrine of Gods most free predestination, whereas God expresly faith that he sheweth mercy where hee will, and sheweth not mercy where hee will not: these wicked men contend with God, and charge him to be cru∣ell and tyranicall, when they heare it taught out of Scrip∣ture, that for his meere will sake GOD doeth reprobate some, forgetting thēselues to be vnmatches with God, & pulling vpon themselues worthily that woe threatned to things formed which striue with their Former. Esay 54. 9. Secondly, from hence are reprooued such as mislike any of Gods workes, as their owne estate or condition of life, or of the weather, or such like workes of God; as they which suppose and sticke not to speake that it had bin better for them that they had been made rich, or of more strēgth &c. what is this, but for the thing formed to picke quarrell or

prescribe lawes to the maker. Thirdly, heere is a warning vnto all the children of God, to holde themselues content in all things, with that which pleaseth God, doe it neuer so much exceede their reason, or crosse their affections; ado∣ring with reuerence and humility such iudgements of his, as they are not able to conceiue the true causes; after the example of Iob, chap. 1. and of Dauid, 2. Sam. 15. 23.

Tim.

What other doctrine are we to gather out of the 21. ver?

Silas.

That the power and right that God hath ouer* 1.110 men (as touching their finall ends,) is absolute and vnde∣pendant,* 1.111 without any respect at all to any thing, or merite* 1.112 in man good or bad, either to their sin actuall or originall;* 1.113 or to theis holinesse, faith, and good workes. For albeit* 1.114 it is most true that good workes are loued of God, and* 1.115 freely rewarded in heauen; and there are neuer any con∣demned in hell, but for their sinnes, either of birth (as in Infants) or of life too (as in men of yeares:) which is e∣nough to cleare God of iniustice and cruelty, that he ne∣uer executes any iustice vpon his creature, but for his fore∣going iniquities: yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate: hee setteth downe none other but the absolute power and will of God, that hee may appoint of euery man as hee pleaseth, for God doeth whatsoeuer hee pleaseth, both in heauen and earth.

Tim.

How may this doctrine bee gathered from this text?

Silas.

The very text giueth power to the Potter, to put vpon the pot what forme and vse he will, with as good yea and much better reason it standeth, that the like power be ascribed vnto God; the reason is, because there is no pro∣portion betweene God and a Potter, who is by infinit de∣grees, inferiour to God. Secondly, the Potter hath the clay made to his hands, but Gods hand made all men; and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed, and not created by him. For as touching God, his right is such and so absolute, that he might haue made man, or not haue

made him, hauing made him vpright, hee might haue brought him to nothing, as he made him of nothing; and all being corrupt in Adam he might haue reprobated and refused all without any wrong, nay most iustly: concerning all which, none could haue controuled him: sithence hee did all this not of any necessity of his nature, but out of the liberty of his will, and absolutenes of his power; which as it is vnsistable, so it is vncontroulable by flesh & bloud, yea by any creature in earth or in heauen; the greatest men are vnder another, God at least is aboue them, but God is supreme, and hath none aboue him.

Tim.

But what difference is then betwixt God, and such o∣ther tyr annicall rulers, as for their pleasure sake destroy their subiects, as the Muscouians, the Turkes, &c.

Silas.

Yes, there is great difference; first, these Princes made not their subiects. Secondly, their power is limited by law, and conscience or religion; they be set vp by God, and must raigne for God. Thirdly, being sinfull men their luste and desire is sinfull, whereas Gods will is pure. Last∣ly, tyrants respect wicked endes, to satisfie their sauadge cruelty; whereas Gods purpose in sauing or destroying, respects the praise of his 〈◊〉〈◊〉 and mercy, most holy and good ends.

Tim.

Tell vs what vse we are to make of this doctrine?

Silas.

First, it reproues such as make Gods decree of re∣probation, to depend vppon Gods fort seeing sin in men.

Tim.

What reasons haue we against this?

Silas.

First a plaine text, verse 9. and 15. Secondly, 〈◊〉〈◊〉 a∣bridgeth the absolute will and power of God, and subiec∣teth his will to mens merites. Thirdly, then all mon be∣ing sinners by nature, must needs be 〈◊〉〈◊〉 and cast a∣way. Fourthly, then had there beene an cause to obiect iniustice to God: for euery one will confesse it iust, to re∣probate for originall sin foreseene, but without respect of vnworthines to do it, argueth iniquity.

Tim.

What other vse of this doctrine?

Silas.

It serues to teach all men patience in 〈◊〉〈◊〉,

and thankfulnesse in prosperity; for seeing all which hap∣neth, dependeth on Gods will, it is reason to bee pa∣tient, if ought fall out not well, and thankfull to God if all be well.

Tim.

What other doctrine from this 21. verse?

Silas.

That all men are not elect, because there are ves∣sels to dishonour. Againe, the similitude of a pot doeth warne vs of our 〈◊〉〈◊〉 and britle estate, howsoeuer strong wee soeme to be, yet we are broken asunder very quickly; euen as a pot is so one quashed, so is man as an earthen ves∣sell; which consideration should serue to worke both hu∣mility, seeing we are so feeble and mortall; and watchful∣nesse also, seeing wee know not when the pot will breake, at what houre the thiefe wil come, death being euer at our elbowes, and the time as vncertaine as the thing is cer∣taine.

DIAL. XIIII.

Verse 22. What and if God would to shew his wrath, and to make his power knowne, suffer with long patience the vessels of wrath, which he hath prepared to destruction?

Tim.

IS the reading of this verse full, or is there somthing lacking to perfect the reading?

Silas.

There must be a supply of a word or two, as thus; (who shall accuse God,) or (what hast thou to obiect a∣gainst him?)

Tim.

Tell vs now the drife and purpose of this text?

Silas.

The purpose is to cleare the counsell of Gods re∣probation from al tyranny, by rehearsing the true causes & * 1.116 reasons why God electeth some, and reiecteth others, all being equall both by creation, and coruption of nature: this is the argument; Whosoeuer hath absolute right, wil* 1.117 doe nothing but vpon good causes and reasons, can be no tyrant. Such an one is God (our celestiall Potter,) there∣fore hee is not guilty of iniustice or cruelty, though he ap∣point some to glory, and others to punishment eternally; for all his endes bee as righteous, as his power is soue∣raigne.

Tim.

Declare vnto vs these finall causes in respect of the reprobate.

Silas.

There be three mentioned in this Text. First, to shew his wrath against their sinnes. Secondly, to make knowne his power by breaking them, not withstanding their obstinacy against him. Thirdly, the abuse of his long suffering and lenity. Vpon these grounds, and for these ends God reiecteth some, and is auenged on them. Therefore his dealing is not tyrannicall, but most iust.

Tim.

Expound the words, and first tell vs what is meant here by wrath?

Silas.

First, Gods iust displeasure conceiued against the* 1.118 reprobate for sinne. Secondly, the paine or vengeaunce due thereunto.

Tim.

What meaneth this, to shew wrath?

Sil.

First, to ordaine them to this punishment. Se∣condly, in due time to inflict it vpon them most iustly.

Tim.

What doctrine 〈◊〉〈◊〉 from 〈◊〉〈◊〉?

Silas.

That God is most iustly offended with the repro∣bate* 1.119 for sinne, and wil most seuerely reuenge it in them. The reason heereof is, because sinne is 〈◊〉〈◊〉 to the* 1.120 nature of God. Secondly, it is the office of diuine iustice to take vengeance on sinne, else in vaine were God cal∣led the iudge of the world, Gen. 18, Rom. 3.

Tim.

What vse are Christians to make of this doctrine?* 1.121

Silas.

First, it strengthens our Faith concerning the righteousnesse of God. For sithence he neither punisheth the wicked, nor euer meant to doe it but in regard of their sinnes deseruing it, we are therefore to beleeue him to bee righteous, whatsoeuer corrupt reason obiect a∣gainst it. Secondly, it stirreth vp to repentance, and to hatred of sinne, because God so abhorreth it, that he wil eternally plague it euen in his own and most noble crea∣ture, Act 17, 30. Thirdly, it should moue all to dread the fearefull iustice of God: if Beasts dread the roaring of a Lyon, Amos 〈◊〉〈◊〉. 4. how much should flesh dread that iust and terrible God?

Tim.

What is the second end or finall cause, why God reiec∣teth and destroyeth some?

Silas.

To make his power knowne, which is a thing most iust, that God should declare and manifest his po∣wer to his owne praise and glory.

Tim.

But how is Gods power shewne vpon the Reprobate?

Silas.

Heerein, that howsoeuer they be many and of great might, yet God is mightier then they, being able to put them downe, and throwe them to destruction; which turneth as to the praise of his iustice, so of his po∣wer treading downe all thinges which resist it, as it is written; All the Aduer sar es of Iehouah shall perish, & none shall stand before him when he is angry, 1 Sam. 2, 10. Psa. 37. And Now is the Axe laide, &c. Mat. 3, 10.

Tim.

What is the doctrine which ariseth from hence?

Silas.

This: that the vtmost end of reprobation is the manifestation of Gods power: and not simply the de∣struction of the Reprobate, which is the nearest end in respect of the men themselues, and is no further respec∣ted of God, then as it tends to the declaration of his po∣wer and Iustice. The reason of this doctrine is, because else in vain had God created the world, if it had not bin to manifest his glorious properties, whereof his power is one. Secondly, it was his will by this meanes to shewe forth his power, and why might he not?

Tim.

What vse of this Doctrine?

Silas.

First, Gods Children must in the ruine of the reprobate, finde cause to magnifie God. As Moyses and Mirian did praise God, Exod. 15. for the temporall ca∣lamity of Pharaoh and his hoast in the redde Sea: so the godly must praise him much more for the eternall de∣struction of the Reprobate in hell: insomuch as out of it hee worketh his owne praise, Reuel. 11, 17, 18. Second∣ly God being stronger then man, he is more to be feared then all men. This reproues the fearefull, and iustifyeth Gods iudgements against them, and it comforteth the faithfull, to consider that they haue such a strong patron

to vphold them, and put downe their enemies, were they as strong as Pharaoh and all Egypt.

Tim.

What is the third cause why God takes vengeance on the Reprobate?

Silas.

Because they abuse his suffering and long pa∣tience, whereby he spared them when hee might strike them dead.

Tim.

What is the Doctrine from hence?

Silas.

That God is very patient (not onely towardes his Children, 2 Pet. 3.) but euen towardes his verie ene∣mies, Acts 13. Psal. 103. The reason heereof, is, to giue them space of repentaunce, and to take all excuse from them, il they be obstinate, Rom 2, 4, 5. & Rom. 3.

Tim.

Shew vs what vse we are to make of this point?

Sil.

Gods Ministers and Children must by the exam∣ple of their Father learne patience towards those that be euill, 2 Tim. 2, 24. Col. 3, 12. So long as there is any cause to hope, that by our sufferance there is any good to bee done vpon them: but if they growe more obstinate by our lenity, then obey that in Math. 7, 7.

Tim.

What other doctrine from hence?

Silas.

It is a fearefull marke of a reprobate alwaies to abuse Gods patience, to the hardning of themselues in their euils; because none but they do it: as none but Gods children can profit by it to amendment of life.

Tim.

What vse of this point?

Silas.

It serues for a trial and examination of our selues, whether we be our of the ranke of reprobates, namely, if we finde that we haue profited by the patience and long sufferance of God towards vs, to the reformation of our wayes: also it serues for terror vnto such as are not made the better by the patience of God towards them. And lastly, it serues for comfort to such as are bettered by his long-suffering and kindnesse, thereby learning more to fear the offending of such a gracious God. This is a good token, and very comfortable.

Tim.

Shew vs why reprobates are called vessels of wrath?

Silas.

Vessels they are called in respect of Gods pre∣ordination and creation. He fore-appointed and made them to some speciall vse, (as vessels be) euen to the set∣ting foorth of his power and iustice, as was saide before. (Vessels of wrath) in regard of their owne sinnes, where∣by they corrupted and made themselues worthy of his wrath and punishment.

Tim.

What is meant by prepared, and by whom are they prepared to destruction?

Silas.

To be prepared, signifies to be made fit & meet before hand, and this is done partly by God, eternally reiecting them; creating them in time, permitting them to fall in Adam, and iustly hardening them for resisting his will. Secondly, by Sathan, solliciting them to sin and inspiring into them sinne-full motions, obdurating them also in sinfull courses. Lastly, by themselues in regard of their naturall corruption and voluntary de∣prauation, following the lustes of their ignorance with greedinesse. Thus in regard of creation, and the end to the which they are ordained, reprobates are prepared of God; as also in regard of sinne (as it is a meanes to bring them to that end:) but respecting sinne (as it is sinne) which they bring of their owne, so they are prepared by themselues, and by Sathan.

Note that it is good diuinity taught from God, by the pen of the Apostle Paul, in plaine expresse tearmes, that there be some men which be vessels of wrath and prepa∣red to destruction; & that they know no diuinity, which deny this vpon pretence, least God be found vniust and tyrannicall. It is a safe thing in speaking, writing, or preaching, to follow the phrase and speech of the Holy∣Ghost, rightly taken in the true sence; men may not la∣bour to bee wiser then God, nor thinke to defend Gods iustice by a lye. Such be miserable patrons of God and his righteousnesse. Bonum non indiget malo, nor truth hath no neede of falshood to prop and support it.

DIAL. XIII.

Verse 23. And that be might declare the riches of his glory vpon the Vessels of mercy, which hee hath prepared vnto glory.

Tim.

VVHat is the drift and purpose of this Text?

Silas.

To illustrate or set foorth the ende of * 1.122 Gods counsell touching the reprobate (which is, the manifestation of iustice and power in their deserued de∣struction) by the contrary end, touching his counsell of election, which is two-fold. First, Gods owne glory, (this is the vtmost end.) Secondly, the eternall glorye and happinesse of the elect, (this is the neerest end.)

Tim.

Tell vs what is meant by [he] as also by [declare?]

Silas.

By [he] is meant God, as verse, 22. and by [de∣clare] * 1.123 is signified to make knowne to al reasonable crea∣tures, to wit, Angels and men.

Tim.

What is signified by [his glory] as also by the riches of his glory?

Silas.

By his glory is meant the grace of God, where∣in hee shewes himselfe glorious, see Ephe. 3 16. and by the riches of his glory, is meant his vnmeasurable and meruellous great mercy: see the like, Rom. 2, 4. Ephes. 1, 3, 8.

Tim.

Who are meant heere by the [vessels of his mercy?]

Silas

Elect men and women ordained to obtaine sal∣uation in heauen, through the mercies of God in Christ.

Tim.

What doctrines arise out of these words thus expoun∣ded?* 1.124

Sil.

First, that the elect (as well as the reprobate) are * 1.125 vessels or instruments framed of God to speciall vses; for God makes nothing in vaine: if reprobates bee for vse, much rather the elect.

Tim.

What vse of this point?

Silas.

It warnes vs that whatsoeuer wee are or haue, * 1.126 we hold it of God, and are to referre it to him, euen as vessels are what they are by the will of the Potter, and serue to his pleasure.

Tim.

What is the next doctrine?

Sil.

That not mans merit but Gods mercy, puts a dif∣ference * 1.127 betweene vessell and vessell, person and person. The godly in that they are vessels, this is by nature com∣mon to them with the wicked; but in that they are ves∣sels to honour, this must be ascribed to mercy: whereas yet the reprobates are vessels of wrath by merit, for their wrath and punishment is not inflicted, till it bee deser∣ued.

Tim.

What vse to be made of this point?

Silas.

It admonisheth Gods children that they haue no∣thing * 1.128 whereof to glory in themselues, seeing all they are or haue flowes from free and vndue mercy. There∣fore let them that will reioyce, reioyce in this, that they know God to bee mercifull, Ierc. 9. Whereas God cal∣leth, iustifieth, &c. hee sheweth not thereby what wee deserue, but how good and mercifull himselfe is.

Tim.

What other doctrine from hence?

Silas.

That the praise of Gods glorious mercy is the * 1.129 furthest and chiefest ende why hee electeth and chuseth some. This doctrine may be proued by plaine texte of Scripture, as Prouer. 16, 4. Rom. 11, 36. Ephe. 1, 12. to the praise of his glory. The reason of this doctrine is, because there can bee no higher or further ende of his owne decree, then his owne praise. It is iust and equall that he doe seeke glory vnto himselfe by his creatures.

Tim.

What vse is to be made of this doctrine?

Silas.

It stoppes the mouths of such as are ready to ac∣cuse * 1.130 the decrees of God to be vniust, whereas they tend vnto most righteous endes, as they bee the decrees of a most righteous God. Secondly, it warneth vs to make the glory of God the vtmost end of our counsels and ac∣tions, euen as God hath propounded it to himselfe for the scope of his owne counsels, 1. Cor. 10, 31. Col. 3, 17. 1. Tim. 4, 5.

Tim.

May not yet some other doctrine be drawne from the former part of this verse?

Sil.

Yes, this: That the mercie which God shewes the elect, is not common and ordinary, but exceeding a∣bundant* 1.131 and plentifull: for to forgiue them so many sins,* 1.132 to deliuer them from so great wrath, to fulfill them with such exceeding graces, to call them to such exceeding and endlesse ioyes, to giue them his owne Sonne to pur∣chase all this, and to do all this most freely (passing by others no worse then themselues) shewes his mercy and goodnesse to be exceeding rich and glorious towardes the chosen.

Tim.

What vse of this point?* 1.133

Silas.

It affoords an exhortation to the godlie, to en∣large their hearts vnto all possible loue and thankeful∣nesse towardes this mercifull God, with continuall and great care to glorifie him by our obedience vnto his word. Thus farre of the first end.

Tim.

What is the second end of election?

Silas.

The glory of the elect: by glory here is not one∣ly* 1.134 meant the glorious and blessed estate of the Saints in heauen, but all the meanes also which bringes them thi∣ther, as Calling, Faith, Righteousnesse, Sanctification, &c. and finally, the whole woorke of theyr Redemp∣tion.

Tim.

In what sence is it sayde [That God prepareth vnto Glorie?]

Silas.

That is to say, he hath made them fit and meet before hand, to be partakers of this glory: and this God doth three wayes. First by eternall predestination. Se∣condly, by an innocent creation. Thirdly, by an effectu∣all restauration, restoring them by Christ vnto their lost Image.

Tim.

Speaking of the reprobate hee saith of them passiuely (prepared) but of the vessels of mercy (he prepared,) what are we to learne from this difference of the phrase?

Silas.

That the reprobates bring something of their owne to further their destruction (to wit, corruption of nature, and the fruites thereof,) whereas the elect ha∣uing

from God alone, whatsoeuer good belongs to their saluation, they also haue from God both the ende, and all the meanes, both grace, iustice, and glory. The repro∣bate in respect of nature and ende, are prepared of God; but prauity and naughtinesse they haue from Sathan and themselues.

Tim.

What is the doctrine from these latter words?* 1.135

Silas.

That God hath vnseparably ioyned the saluation* 1.136 of the elect, with the praise of his owne glory. The rea∣son hereof is, to make his owne goodnes more renowned, and the elect more gratefull and obedient; for all men be∣ing alike sinfull by nature, if hee would haue condemned all, it had been but iust; therefore the more was his mercy, that he would saue some, whome he might haue worthily refused.

Tim.

What vse hereof?* 1.137

Silas.

To assure the elect of their owne saluation, which they cannot misse off, since God will not loose the glory of his grace. Secondly, to stirre vp themselues to more ioyfulnesse, by considering the gracious ende of his coun∣sell toward them, compared with the fearefull ende of o∣thers; this is more effectuall to mooue the godly to laude God, then if all men had beene ordained to glory.

Tim.

What other thing are wee to learne from these last words?

Silas.

That the elect in themselues are no whit better* 1.138 then others; for in that they must bee prepared, it shewes* 1.139 that of themselues they are not apt. Againe, this ouer∣throwes* 1.140 the doctrine of free will and merite; for if God must needes prepare vs, where is our power to doe any good, or what place for our owne deseruings, seeing wee haue nothing but what wee doe receiue? Lastly, this doeth greatly extoll Gods goodnesse towards the chosen, in that not onely God giues them eternall glory, but pre∣pareth them for it, to make them meete inheritours. He prepareth heauen for the elect, and the elect for heauen; yea and preserues thē to it also by his power throgh faith.

To him be praise and glory for euer.

DIAL. XV.

Verse 24. Euen vs whome he hath called, not of the Iewes onely, but of the Gentiles also?

Tim.

VVHat is it that the Apostle performes in this Text?

Silas.

After the doctrine of predestination, hee nowe passeth on to the doctrine of calling; and that which he hath spoken in Thesis and generally, he doth now make application of in Hipothesis to the Iews and Gentiles, tea∣ching that in both these Nations such as were predesti∣nated to life, are called to Christ, yet more Gentiles thē Iewes, the rest remaining in their hardnesse: all which, he proueth by Oracles out of the Prophets in the rest of this Chapter, to the end thereof.

Tim.

How doth this treatise of calling fitly follow the former doctrine of predestination?

Silas.

Very fitly; for Paul hauing prooued, that GOD doth most freely elect some and not others, because of his owne will, heereof question might bee moued, how we might know who are elected? Whereunto the Apo∣stle secretly answereth, that election is manifested in our vocation vnto Christ by the Gospell. Calling is the ma∣nifestation and euidence of election.

Tim.

Giue vs now the sum of this Verse?

Silas.

Thus much it is; whosoeuer he be (Iew or Gen∣tile)* 1.141 that is called of God, and obeyeth the caller there∣by hee knoweth and declareth himselfe to bee an elect person, euen a vessell of mercy prepared vnto glory.

Tim.

What be the parts of this Verse?

Silas.

Two: First, it mentioneth the true signe of ele∣ction, namely, our Calling. Secondly, who they bee to whom this calling appertaines (not the Iewes only, but the Gentiles also.)

Tim.

What is meant by Calling?

Silas.

Not a generall outward calling, but an inward* 1.142 and especiall calling, according to purpose of election,

as Rom. 8, 28, 29, 30.

Tim.

What is that you tearme a generall calling?

Silas.

A bare inuitation or inciting vnto Christ, by the preaching of the word sounding in the eare, which draweth men no further then to the knowledge & pro∣fession of Christ, and at vtmost to a slight reformation of life, without any sound renewing of the heart, as in Herod, 〈◊〉〈◊〉, Simon Magus, &c.

Tim.

What is a speciall calling?

Silas.

The drawing of the elect vnto true faith in Christ, by the mighty worke of the Spirite in the hearte, which both enlightneth the minde distinctly to knowe the doc∣trine of saluation, as it is taught in holy Scripture, and bo∣weth the will to embrace 〈◊〉〈◊〉 readily, ioyfully, and to begin to obey it vnfainedly, Ephe. 1.

Tim.

Why do ye thinke that this calling is meant here, rather then the former?

Silas.

Because the Apostle searching for a true testimo∣ny of election, most needes meane that inward calling which is wrought by the Spirite effectually; seeing this is proper to the elect, being a certaine and necessary fruit of election. Whereas the outward calling which is by the word onely without inward sauing grace, is common 〈◊〉〈◊〉 to the elect and reprobate, (as it is 〈◊〉〈◊〉,) Many are cal∣led, few chosen; and as by the parable of the sower appea∣reth, Math. 13.

Tim.

What is the doctrine from the first part of this verse?* 1.143

Silas.

That an effectuall calling vnto Christ by the spi∣rite, is vnto the children of God, a sure 〈◊〉〈◊〉 of their e∣lection.

Tim.

Howe may it appeare that this doctrine doeth arise fom hence?

Sil.

Thus, Paul had mentioned, verse 32. [vessels of mer∣cy,] now plainly by way of exposition 〈◊〉〈◊〉 vs who they be, (euen vs who are called,) by our calling then wee are to iudge of our election, whether we be vessels prepared vn∣to glory or no.

Tim.

Proue this doctrine by authority of Scripture, and strength of reason.

Sil.

First, it may be proued by these Scriptures, Rom. 8. 〈◊〉〈◊〉. Whom he hath predestinated, them be hath called; also v. 28. and Rom. 9. 11. and 2. Pet. 1, to election, purpose and calling, are often put together, as causes and effects, rootes and fruites. Secondly, reason prooueth it: for seeing God effectually calleth all whome hee, eternally predestinateth, and none others; therefore calling must 〈◊〉〈◊〉 be a manifestation of predestination to glory. Se∣condly,* 1.144 if the Gospell bee the 〈◊〉〈◊〉 of Gods gra∣cious purpose for the sauing of the elect by Christ, 2. Ti, 1, 〈◊〉〈◊〉. Therefore to haue this grace offered by the Gos∣pell and truely to receiue it by an effectuall calling of the spirite, must needs be an euidence and declaration of the good will and purpose of God towards a man.

Thirdly, the end of a true calling is to bring vs vnto faith, which is an infallible note of election, Titus, 1, 1.* 1.145 Acts, 14. Iohn, 3. Lastly, this doctrine may bee set foorth by 〈◊〉〈◊〉, for as the sappe within the Tree is knowne by the fruite without, & a mans secret thought is manifested by his voyce, and the Sunne is discerned to be lightsome by the beames, so the decree of election is in it selfe secret, but is opened by a true calling, which is as it were the beames, the fruite, the manifestation of Gods counsell towards the elect.

Tim.

What is the vse of this Doctrine?

Silas.

First, it confutes the 〈◊〉〈◊〉, who teach that no* 1.146 man can ordinarily bee assured of his saluation, but by extraordinary reuelations. Secondly, it reprooues such as seeke the certainty of their election by diuing deepe∣ly into the secret counsell of God, as if they could know his mind, which is not to bee knowne but by the effects of it. Thirdly, it checks such as rashly censure the doc∣trine of predestination as if it driue men to despaire, be∣cause men can neuer find the secret will of God; whereas a speciall vocation is a meane whereby to vnderstand it.

Fourthly, it reprooues such as say predestination cannot be known, and therefore ought not to be 〈◊〉〈◊〉 where∣as our calling is as it were a hand to leade vs to the verie secret place of God. Fiftly, this Doctrine serueth to ad∣monish all the godly (laying aside all other means) when they seeke for proofe of their own election) to go down into their owne hearts, to finde out that precious worke of Gods grace in their calling to Christ.

Tim.

Yea, but this may 〈◊〉〈◊〉 vs, for Hipocrites & wic∣ked* 1.147 men say they haue a calling? And such as haue a true cal∣ling cannot alwayes discerue it.

Silas.

It is true: therefore there be some few tokens,* 1.148 by which a sauing vocation is to be discerned from that* 1.149 which is common. As first, a distinct speciall knowledge of the word, not confusedly and generally. Secondly, to beleeue the promises of the Gospell with sincere loue to them, and ioy in them. Thirdly, to take sound delight in the whole word of God, euen the threatnings, repre∣hensions, & exhortations aswell as consolations. Fourth∣ly, to begin obedience to the Lawe of God, euen from the heart, and throughout in one thing aswell as in 〈◊◊〉〈◊◊〉, though not perfectly. Fiftly, to haue a Spirit of dis∣cerning, to put difference betweene the voice of Christ which calleth vs to himselfe, and the voice of strangers, Iohn 10. Sixtly, an earnest desire with constant Prayer, to haue othere brought to the participation of this hea∣uenly calling, specially such as bee vnder our charge, as family, seruants, children, wife, &c. Lastly, to loue the Brethren called, because they belong to Christ; and the Ministers and instruments of our calling, being thankful to them, as to the Messengers of God, and 〈◊〉〈◊〉 of our good. To the which, may bee added the Prayer of faith, and the testimony of the Spirite of God and ours, Rom. 8, 15, 16, and our 〈◊〉〈◊〉 for our Fathers glorie gui∣ded by knowledge, 2 〈◊〉〈◊〉. 7, 11.

Tim.

Haue 〈◊◊〉〈◊◊〉 her vse of 〈◊〉〈◊〉 former doctrine?

Sil.

Yea, 〈◊〉〈◊〉 for Christian consolation, euen to

comfort at the heart, all such weary, heauy laden, hun∣gry and thirsty soules, as do couet aboue all things to be certified of Gods loue towardes them, and to finde rest, and perceiue the assurance of their owne saluation. Let these neuer feare their owne estate, if they can finde in truth Gods effectuall calling to bee vpon them by these markes (though in a weake measure:) for thereby anie of these shall clearly and firmely see their owne predestina∣tion; which being an vnchangeable purpose of GOD that alter not, it cannot be that such should perish.

Tim.

What other instruction arsseth out of the first part of this verse?

Sil.

That such as haue the word preached must thank∣fully* 1.150 receiue it. The reason is, because it is the ordinarie* 1.151 meanes of an effectuall calling to bring men to Christ, such as are (Adulti) of yeares and stature able to heare.

Tim.

What vse heereof?

Sil.

It shewes the wretched estate of estate, Papists,* 1.152 and prophane Atheists, which dispise the Ministerie of the word: also of carelesse worldlings, which regarde not such a blessing. Secondly, it warnes such as liue vn∣der the word preached, to norish an hope that they are called according to Gods purpose, and therefore to la∣bour to get an inward spirituall calling, ioyned to their common calling.

Tim.

Have ye yet any other instructions out of the first part of this?

Silas.

Yea, by Pauls putting himselfe into the number* 1.153 [Vs,] wee learne that his owne election was certainely knowne into him, and so it may be, and is to euery child of God that liues to yeares of diseretion. Secondly, that by the worke of a true calling, the Apostle was assured* 1.154 of his owne saluation, therefore not by speciall reuelati∣on onely. Thirdly, by his example hee ensturcteth vs to* 1.155 hope well of the saluation of others that be members of the visible Church. The seasons bee, first because they* 1.156 haue the Sacraments of Gods grace, whereby they are

set apart and sealed vp to God to be his people. Second∣ly, God inuiteth them by his word, to faith and repen∣tance. Thirdly, they make profession of God to be their father, and Christ their redeemer. Lastly, in their liues they doe yeeld outward obedience to the worde. Now charity requireth vs to think that al this is done in truth, and therefore to hope well of them, that they belong to Gods election; as Paul doth heere by speaking in the plurall number of others as well as himselfe.

Tim.

But what may we thinke of those Christ ans that are apparantly wicked?

Silas.

Euen of such we are not to despaire, because we know not what to morrow will bring foorth. Also the parable of the vineyard, shewes that God calles at all houres, euen at the last: and the example of the theefe, and Paul, being wicked men, and yet called in the ende of their life, instruct vs that we must not cast away hope of any how wicked soeuer they bee; none more wicked then such as haue beene called. Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner.

Tim.

What then, is there no reprobation in the visible Church? none reiected which be in Noahs Arke, in the outward Church?

Silas.

Wee may not determine or giue finall sentence vpon any that they are Reprobates, Rom. 14, 10, 11, 12, but leauing secret things to God, who onely knoweth who be his, and who bee not, 2. Tim. 2, 19. wee doe so out of charity hope well of all, as yet wee holde it for a certaine truth, that all in the visible Church be not elect. That this is so, appeareth first by Scripture, Math. 20. 16. Many called, few chosen, also 1. Iohn, 2, 29. Some went out from vs, that were not of vs. Againe, the Iewes be∣ing Gods people, it is written of them that they were not all Christs sheepe, nor giuen vnto him of his Father, Iohn, 10, 29. nor were Iewes within, Rom. 2, 29. nor children of the promise, Rom. 9, 4. nor the children of Abraham, Iohn, 8, 39. Secondly, this truth may bee

proued by the similitudes of Scripture, which set foorth the estate of the visible Church, for it is likened vnto a floore hauing wheate and chaffe, Mat. 3, 12. to a dragge, net hauing good fish and badde, Mat. 13, 47. to a fielde of tares as well as of good Corne, Mat. 13, 24. to a house wherein are vessels of earth and of gold; to Noahs Arke, wherein were vncleane beasts, as wel as cleane. Thirdly, it may bee confirmed by examples, as of Esau, Rom. 9. 12. and Iudus, Iohn, 6, 70. who were both reprobates, and yet liued in the visible Church; so of Caine, Ismael, Saul, D. mas. Lastly, this appeares by reason, because* 1.157 were all elect, all must be saued, which is not true, Mat. 7, 13, Secondly, it opens a gap to security. Thirdly, were all elect, then should all haue an effectuall calling to Christ, Mat. 13. and 20. Wee are therefore thus to holde and beleeue, that the holye and inuisible Church consists onely of elect and none other: But in the visible Church there be both Goats and Sheepe, chosen and re∣fused ones. The infallible distinction whereof pertaines to God alone.

Tim.

But how is it then that Paul writing to whole visible Churches, doth 〈◊〉〈◊〉 them holye, elect, and Saints? as 1. Cor. 1. 1. Thes. 1, 4, 5.

Silas.

I he cause heereof is manifold; not for that eue∣ty one were such in truth, as Israell an holy Nation, yet had many hypocrites among them, but first because they were all such by externall vocation, whereby beeing se∣uered from the rest of the vncleane world, they are con∣secrated to Christ.

Secondly, they all had the sacrament of sanctification, an outward seale of election. Thirdly, because the iudg∣ment of certainty belongs to God onely, man is bounde to iudge by charity.

Fourthly, because the denomination followes the bet∣ter part, as the soule beares the appellation of the whole man. Fifthly, to teach the marke that they that liue in the Church must aime at, and striue too, namely, to bee holy.

Sixtly, because they were such in their owne opinion, and in the opinion of the Church. Lastly, because the holy thinges of God, as the word, Sacraments, &c. were com∣mitted vnto them.

Tim.

What vse of this poynt?

Silas.

First, it is a barre and bridle to rash iudgement. Secondly, it is a spurre to quicken Christians to all care, to passe beyond reptobates, in the practise of Christianity, that they may get a sure testimony of their owne predesti∣nation. There is no greater motiue to cause vs to follow after true godlinesse, then to consider that persons bapti∣sed and professours, may perish when they be Christians, not within, but without onely.

Tim.

What instructions learne wee from the latter part of the 24. verse?

Silas.

That all the Iewes are not reiected, for there were some in whome Gods election and promise tooke place. Secondly, that the Gentiles are admitted to the fellowship of grace with the Iewes, since the publishing of the Gospell, the difference of Nation taken away, by pulling down the partition wall of Legal and Leuitical ce∣remonies.

DIAL. XVII.

Verses 25, 26. As hee sayeth also in Osee, I will call them my people, which were not my people: and her beloued, which was not beloued. And it shall be in the place where it was sayed vnto them, ye are not my people, that there they shall bee called, the children of the liuing God.

In citing this text out of the Prophet Osee, Paul inuer∣teth the words, setting that last, which is first in the Pro∣phet; hee also leaueth out some words, and putteth in o∣thers, partly for breuity sake, and partly to sit it to his pur∣pose; but changeth nought either of sence or scope: al that he retayneth entire and vntouched.

Tim

VVHat may the scope of the Apostle be here?

Silas.

To shew that to be now fulfilled tou∣ching the calling of Gentiles, which

was before by Osee 〈◊〉〈◊〉: Osee had sayed the Gentiles should be Gods people, Paul tels vs that they now are so, being called to the faith of the Gospell.

Tim.

But to speake this, was a thing like to bee grieuous to the Iewes who could endure nothing lesse. See Acts 10. & 11.

Silas.

Very true: therefore the Apostle very wisely pro∣ueth it, not by his owne testimony and report, but by the Prophets, and bringeth in God, speaking by the Prophets, to stop their mouthes the better, that they should haue no euasion.

Tim.

But this place of Osee, is directly spoken for the com∣fort of the Iewes; howe doth Paul draw it to the calling of the Gentiles?

Silas.

Paul being directed by the Holy Ghost, could not erre in his allegation. Secondly, though the Prophet speake it of the Iewes, dispersed for their Idolatry, telling them that GOD would gather them againe; which was done both temporally at their returned from their captiuity of Babilon; and spiritually by the preaching of the Gos∣pell: yet the Gentiles are meant also, as deseruing proper∣ly to bee called (not a people,) being strangers from the couenant; whereas the Iewes became not Gods people accidentally, through their Apostacy, impiety, and Idola∣try. Therefore if God would conuert those back sliding Israelites, why not the Gentiles also? both being equally not Gods people though in diuers manners. Further the case stands thus; Osee diuides the whole worlde into two sorts, one which were his people hauing obtained mercy, another which were not his people nor pittied; he prophe∣fieth of the former, that they should be made not a people, and bee without mercy for a time: the other shoulde be∣come a people and obtaine mercy; and who can these bee but the Gentiles, to whome therfore Paul fitly applies that prediction?

Tim.

Tell vs now what we are to learn from this, that Paul sayth [God spake in Osee?]

Silas.

That Prophets were but Gods mouth, to vtter

his minde, and penmen or Registers, and not authors.

Tim.

What are wee to gather for our instruction out of the Prophesie it selfe?

Silas.

That the condition of vs all before grace is most* 1.158 miserable; for till we be conuerted vnto Christ, wee are not his children, nor beloued.

Tim.

Proue this Doctrine.

Sil.

First, all those Scriptures which witnesse of vs that without Christ wee are sinners, vngodly, enemies, chil∣dren* 1.159 of wrath, &c. proue thus much, Rom. 5, 6, 7, 8. Ephe.* 1.160 2, 1, 2. Secondly, reason proueth it. First, because in* 1.161 this estate we are without God and all manner of good∣nesse. Secondly, we are slaues vnto Sathan, subiect vn∣to all euill, sin, and misery. Thirdly, the comparisons of Scripture not illustrate alone, but proue this truth; for we are compared to such as sitte in darknesse, and in the shadow of death, Acts, 26, 18. to Birds in snares, 2. Tim. 2, 26. to prisoners in fetters, to captiues in the handes of cruell enemies, Luke, 4, 18. to a childe newly and naked∣ly borne, Ezek. 16. to persons deade and rotten in the graue, Iohn, 5, 25. to an house built vpon the sand, Math, 7, 26. to Thistles, Mat. 7, 16. to winter, Cant. 2, 11. All which shaddow out our sinfull and woefull estate by na∣ture.

Tim.

What vse is to be made of this Doctrine?

Silas.

First, it serues to humble the godly by the re∣membrance* 1.162 of their olde estate, that they were once in this dreadfull and vile condition. Secondly, it serues to make them thankfull with comfort, that they are deli∣uered and set free, Psal 103, 1, 2. 3. beeing so farre vn∣worthy of grace. Thirdly, it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate, after the example of Paul, Rom. 6, 16. and almost in the beginning of all his Epistles. Fourthly, it serues to confute al such (whether Pelagians or Papists) which doe ascribe the least power to a natu∣rall man, eyther to thinke well or to merite ought with

Cod; for what good eyther will or worke can be in such as be neyther beloued nor people, til Christ cal & change them? Lastly, heere is a warning to all such as doe not finde themselues truely called, to make haste out of this dolefull estate, giuing their eyes no slumber, nor rest to their eyelids, till they find rest to their soules.

Tim.

What other doctrine from this Text?

Silas.

That blissefull is the condition of such as are cal∣led* 1.163 to Christ Iesus, and endowed with his faith and spi∣rite; because such as bee called to Christ and beloued of God, are exalted to bee his people and Children, which is the greatest dignity and blisse in the whole world.

Tim.

How dee ye proue this doctrine?

Silas.

First, by Scripture, Psal. 144, 15. Blessed are* 1.164 the people whose God is the Lord. Iohn, 1, 12. To them that beleeue in him, there is giuen this dignity, to bee called the sonnes of God, 1. Iohn, 3, 1. Secondly by* 1.165 by reason; for first Gods children are Christs brethren, Heb. 2, 12. and Gods heires, Rom. 8, 18. Secondly, they haue their sinnes fully forgiuen them, Rom. 4 4, 5. Psal. 32, 1. Thirdly, they haue the blessing of beleeuing harts. Luke 1. Fourthly, they are led by the Spirite of sanctificati∣on, which fils them with the feare of God, and godly vp∣rightnesse of life, Psal. 112, 1. and 119, 1. Rom. 8, 9. Fift∣ly, if crosses and troubles come, they are supported and comforted vnder them, and reape much good by them, Iohn 14, Rom. 8, 28. Sixtly, the Angels are their ser∣uants, Heb. 1, 14. and all creatures are at league with them, Hosea, 2, 18. Seauenthly, they are freed from the power of sinne, Diuell, death, and hell, and all their enemies, Luke, 1. 74. Rom. 6, 7. Acts, 26, 26. Thirdly, comparisons of Scripture proueth this point; as of a tree standing by the Riuers of waters, planted in Gods house, set vpon a Rocke; of a Prince and a king full of riches & glory; of an Oliue, and of a Vine, Psal. 45, and 92, 12, 13, Mat, 7, 24, Iohn 15. Rom. 11, 17.

Tim.

What profit of this doctrine?

Silas.

First, it reproues such as speake basely of Gods children. Secondly, it warneth vs of the great danger of such as offer them any wrong in word or deed; also what blessings are ouer their heades which kindely entreate them. Mat. 10. 42. and 25, 40. Thirdly, it exhorteth Gods children by remembrance of their great dignity, to beare the crosse patiently, to flye sin carefully, to liue holily and iustly. And lastly, it must encrease and double the pray∣ses of the faithfull, who bee by grace set in such an happy estate.

Tim.

Howe can it bee sayed of the same persons, that they were a people and no people, that they were beloued and not be∣loued?

Silas.

The Scripture speakes of Gods elect sometimes according to their predestination, and sometime accor∣ding to their present estate. Secondly, their present estate being two-folde, either in corruption and grace one suc∣ceeding the other; in regard thereof they are sometimes beloued and not beloued, according to the diuersity of times and conditions.

Tim.

Why is God called the liuing God?

Silas.

Because God liueth of and by himselfe eternally, and is authour of life to all which liue, Acts 17. 28. which shewes Idols to be no Gods, and the Sacrament not to be God; for they neither liue, nor infuse life into other, nor can preserue themselues from violation.

Tim.

How comes it that while the Iewes were Gods people, the Gentiles were not; and now the Gentiles bee, the Iewes are not?

Silas.

O the deepenesse of the wisedome and know∣ledge of God, how are his wayes past finding outfor who hath knowne the minde of the Lord, or to whome hath he told this counsell?

DIAL. XVIII.

Verses 27, 28, 29. Also Esayas cryeth concerning Israel, Though the number of the children of Israel, were as the sand of the sea, yet shall but a remnant be saued; for hee will make his

account and gather it into a short summe with righteousues; for the Lord will make a short account in the earth. And as Esay∣as saide before, Except the Lord bad left vs a seede, we bad bin made as Sodome, and had beene like to Gomorrah.

Tim.

WHat is the purpose of this Text?

Silas.

Hauing proued the calling of the Gen∣tiles by the Testimony of Hosea, nowe he doth the like touching the Iewes; whose calling to Christ he proues by the testimonies of Esaias, Chap. 10, 22. and 1, 9.

Tim.

What is the summe of this Text?

Sil.

That of the Iewes some few onely were called to Christ, the most part of them being reiected, according as God had from euerlasting determined. For the Apo∣sile reasons heere from the effectes to the cause: Fewe called, therefore few chosen.

Tim.

What be the parts of this Text?

Sil.

Two: First, hee teacheth, that a small number of the Iewes were saued, verse 27, 28. Secondly, the reason heereof, Gods mercy, verse 29.

Tim.

What is meant heereby [Crying?]

Silas.

A plaine and earnest speaking the truth without feare or fainting.

Tim.

What is to be learned from hence?

Silas.

That the Ministers of Christ must boldly and distinctly declare the minde of God, Esay 58, 1. Hence is Iohn Baptist called a crier, Math. 3, 3. It is a speech borro∣wed from common criers in Cities, who so speak as they may be heard of all. Thus Christ spake, for he lift vp his voice, Iohn 7, 37. The reasons heereof be, first, the com∣mandement of God, Esay 58. Secondly, the example of Christ and the Prophets, Iohn 7. Thirdly, this maner of teaching stirres vp and quickens attention. Fourthly, it helpes the vnderstanding, causing things sooner to bee vnderstood and perceiued. Fiftly, the vntoward rebelli∣on of mans heart, requires such plainnesse and earnest∣nesse to humble and tame it.

Tim.

What is the vse of this point?

Silas.

It reprooues such teachers as suppresse their voices. The other extreame is, too much to exalt it. Se∣condly, it warnesh hearers to loue such vehemency, see∣ing their owne dulnesse needs it.

Tim.

What is meant by the sand of the Sea?

Sil.

The exceeding great number of the Iewes, being for multitude like to the sand of the Sea, as God promi∣sed Abraham, Gen. 15.

Tim.

What is meant by [remnant?]

Sil.

It is a speech borrowed from Tradesmen, who cut out a whole cloath, till onely a little peece be left, which they call a remnant or remainder: by which is meant a verie few and small number of the Iewes, as it were an handfull, shall be called.

Tim.

What signifies saued?

Silas.

It signifieth deliuerance from bodily and spiri∣tuall dangers?

Tim.

Of what times did Esayas speake this?

Silas.

First, of the times of Ezckiah, when all Iuda be∣ing ouerrun by the Assyrians, onely Ierusalem was spa∣red. Secondly, of the times of the deliuerance out of Chaldea, when most of the Iewes tarried behinde, the fe∣west returned home, many dyed in Babylon, others wil∣lingly abode there. But the Prophet hath yet a further relation, (namely) vnto the times of Grace, when the greatest number of the Iewes spurned against the Gos∣pell, some few onely receyuing it. Those externall Re∣demptions and deliuerances beeing Types of the Spiri∣tuall.

Tim.

What is the Doctrine from hence?

Silas.

That though the Nation of the Iewes were full of people, yet the greatest number of them shoulde not be deliuered from eternal destruction. The reasons here∣of bee, first their generall vnkindnesse and vnthankeful∣nesse deseruing it. Rom. 10, 21. also verse 2. Secondly, God had decreed to call and saue but a few of them; as

appcareth by the latter part of this prophesie, verse 28. For to make his account, and gather it into a short sum, signifies not onely that God would lessen the number of the Iewes, but that he did it out of his foreappointment, his election and reprobation bearing the whole sway & stroake in this thing. For more could not bee called and saued then were elected, and these were not many.

Tim.

What is the vse of this doctrine?

Sil.

First, that euē in the visible Church al are not elect, yea that the reprobates do in number exceede the elect. Secondly, that we must not bee offended with the few∣nesse of the godly, and great heapes of the vngodly, for such was the estate of Gods people vnder the law. Third∣ly, it teacheth, that multitudes be no markes of the visi∣ble Church: in all societies for the most part, the best number is the least, and the greatest the worst.

Tim.

What is meant by the Lord of Hoasts?

Sil.

The mighty God, whose hoasts all creatures be, executing his will, as Souldiours the will of their Cap∣taine.

Tim.

What doth Seede signifie?

Silas.

A small number reserued, as a little seed Corne out of a great heape; that which is chosen for seede, is much lesse then the whole crop.

Tim.

What learne we by this comparison?

Silas.

First, that Gods elect bee a precious people, as the seede Corne is the best graine, 1 Pet 2, 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse; and in others a reuerence towards them, and it condemnes the world which iudge basely of them. Secondly, we learne that the godlie are exceeding fruitfull, as seede bringes forth some thirtie, some sixty, some an hundred folde: a sew Apostles con∣uerted whole nations to Christ, Acts 2, 41. Colos. 1, 7, 8. Rom. 1. Thirdly, the number of the elect, is the smallest number. It is verie great considered simply, Reuel: 7, 9. but small in respect of the damned, Luke 12, 32.

Tim.

What vse of this last point?

Sil.

It admonisheth all men to striue most earnestly to finde themselues amongst this little slocke, and to ioyne rather with a fewe that liue well, then to doe ill with a multitude that ioyne together in euill.

Tim.

What learne we from hence, that God is saide to haue left this seede?

Silas.

To hold it for a great mercy of God, that there be any that beleeue in him, and feare him in so generall an apostacie: as if in a deluge of water or generall fire, one house or two should bee preserued in a great Citic.

Tim.

What is meant by being [like?]

Silas.

Vtterly to be wasted & destroyed as they were, whereof reade Deut. 29. Gen. 18.

Tim.

What is our Doctrine from hence?

Silas.

That Gods owne people deserued as greeuous things as the Sodomites, should he deale with them in Iustice; because to other sinnes common to them both, they doe adde contempt of grace, and most grosse vn∣thankfulnesse, in that being trusted with much, they ren∣der but a little. Also they haue stronger & more meanes to keepe them from sinning, and so their rebellions bee more grieuous. This commends Gods meruailous pati∣ence in bearing with his people, and admonisheth them of earnest and speedie repentance, least his anger breake forth, and his fire burne when none can quench it.

DIAL. XIX.

Verse 30. What shall we say then? That the Gentiles which followed not Righteousnesse, haue attained vnto righteousnesse, onen the righteousnesse which is of faith.

Tim.

VVHat is the drift of this Text?

Silas.

To set downe more clearely by what meanes God brings both elect and not elect to their ap∣pointed endes of eternall life or death. Hecreunto the Apostle is come by these degrees. First he had saide, that the promise of God depends vpon his election. Second∣ly, he had shewed the moouing cause of election and re∣probation,

his owne absolute will, and most free mercy. Thirdly, he had declared the ends of Gods predestination, the glorye of his mercy, in sauing of the one, and of his power and iustice, in destroying the other. Fourthly, hee had declared that the meanes to iudge of our election is by our effectuall calling. Lastly, that men may discerne when their calling is effectuall or not, (by faith or vnbeleefe) which are those two meanes whereby that high counsell of God is executed, as in this text is plainely to bee seene in the examples of faithfull Gentiles saued, and vnfaith∣full Iewes confounded.

Tim.

What be the parts of this Text?

Silas.

Two: First a question in these words, [What shal* 1.166 we say then?] Secondly, an answere in the rest the answere also consists of two parts, a double proposition, and a dou∣ble reason: The first proposition is, that the Gentiles found righteousnesse when they sought not for it; the reason, be∣cause* 1.167 they beleeued in Christ, verse 30. Secondly, the Iewes followed after righteousnesse, but found it not; the reason, because they beleeued not in Christ, but would be righteous by their owne workes, verse 31, 32.

Tim.

What signifies these words [What shall we say?]

Silas.

It is thus much: Shall wee condemne God of vn∣righteousnesse* 1.168 for reiecting so many Iewes that studied to please him, and were his people, calling the Gentiles that were Idolators and leud liuers, and none of his people?

Tim.

What are we to learne from these words?

Silas.

Two things: First, that mans corrupt reason will* 1.169 haue alwayes something to obiect against Gods truth: for Paul had firmely proued both the calling of the Gentiles, and the generall reiection of the Iewes by the Scripture, and yet see how reason still goes on, to iangle and quar∣rell. Therefore let men pray God to reforme their rea∣son, for it is an enemy of Gods wisedome, till grace haue renued it, Rom. 8, 8. and 12, 2.

Secondly, from hence wee learne that the Ministers of* 1.170

Christ must bee able to foresee what carnall men can say against the trueth, and to stop their mouthes; this beeing one part of their function to conuince gainsayers.

Tim.

Now come to the first part of the answere touching the Gentiles, and tell vs what is meant by the [Gentiles?]

Silas.

All the people of the world which were not Iewes.

Tim.

What is meant by [righteousnes?]

Silas.

The perfect iustice of works which God requires in his lawe, or the performance of all such duties perfectly, as the law commands.

Tim.

In what sence are they sayed not to haue followed it?

Silas.

They neither loued nor cared for, nor practised iust and righteous workes. This may appeare first, in that they could not, because they were ignorant of Moses law, much more ignorant were they of the righteousnesse of Christ. Secondly, as for the law of nature, they were also transgressours of that, being both lewde liuers, and Idola∣trous. See Rom. 1. 20. 21. 22. &c. Ephe. 2. 1. 2. also chapter 4. 18. 19. &c.

Tim.

Yea but in the 2. of the Romanes, Paul sayeth that they did the things of the law by nature.?

Silas.

True, if we respect the outward discipline and gouernment of the common wealth; for they commaun∣ded and rewarded many vertues, they forbad and puni∣shed many vices, as theft, murder, adultery, &c. but ton∣ching their priuate life, they were for the most part very vi∣rious, and enemies to all honesty, resisting Christ his Gos∣pel, and Apostles. And this is that which is meant here (e∣uen more then is sayed) that they followed not, that is, they fledde from it and abhorred it, and stroue against it.

Tim.

What doctrine from hence?

Silas.

First, wee learne that all men before grace are* 1.171 vnrighteous, and thereby guilty of wrath. Secondly, that in mans will naturally, there can be no power to moue him to that which is good, for it carries him directly to that which is against the law, much lesse can men before grace merite excongrue. Thirdly, that faith (touching the be∣ginning

of it) is in no wise frō man himselfe, for it is giuen: for we can make ourselues no more able to beleeue, then wee can make ourselues to liue: for wee liue to God by saith, and till then wee are dead. Lastly, from hence wee learne that predestination is a most powerfull thing, be∣cause it brings to a calling, to faith, to Christ, and to salua∣tion, euen those which thinke vpon nothing lesse, nay euen those which doe striue against it; as these Gentiles here na∣med, and the theefe on the Crosse, and Paul and Manas∣ses, and innumerable others.

Tim.

What vse is to be made of this last point?

Silas.

It teacheth vs that neyther willing nor running, purpose nor endeauour, can get a man to bee a beleeuer: though men must doe their parts, yet all depends vpon the grace of God, which wee see euen without any labour conferreth grace and righteousnesse, there where God pleaseth to giue it. Secondly, it 〈◊〉〈◊〉 great sin∣ners, and helpeth them against despaire; because neyther multitude nor greatnesse of sinnes, nor long continuance in them, nor all the power of Sathan, shall hinder the con∣uersion of any who belong to Gods election, Thirdly, it stirreth vp the godly, to consider whence they haue all graces which they inioy; namely, from Gods eternall and powerfull mercy, which serueth both for humbling them, and mouing them to hearty thankfulnesse.

Tim.

What is meant by [attaine?]

Silas.

To apprehend, lay hold on, and receiue some thing giuen.

Tim.

What signifies [righteousnesse?]

Silas.

That perfect iustice of Christ, which hee wrought in his owne person, by his owne sufferings and doings, which consistes in remission of sinnes, and imputation of his obedience. See Rom. 3.

Tim.

But is not this absurd, that the Gentiles which were vnrighteous should receiue righteousnesse?

Silas.

No, because they had faith to receiue Christ, who is the end of the law for righteousnesse, to all that be∣leeue in him, Rom. 10, 4.

Tim.

But how can righteousnesse and vnrighteousnesse meet together in one person?

Silas.

Very well, the righteousnesse of faith may bee found in him who wants the righteousnesse of workes: howbeit when the righteousnesse of faith comes, a mans owne vnrighteousnesse is done away, as touching the guilt of it; and the Spirit begins a righteous life in them, that they may in some measure thinke and do righteous things.

Tim.

What doctrines are wee to gather from these last* 1.172 words?

Silas.

That the righteousnesse of Christ, and the gift of faith, doe differ the one from the other; for faith is wrought in vs by Gods guift, as a hand to take it, the righteousnesse of Christ stickes in his owne person as in the subiect, purchased by his death and obedience. Also this is perfect appeasing Gods wrath, the other is vnper∣fect needing Gods pardon. Secondly, from hence wee* 1.173 learne, that seeing the iustice of Christ is receiued, there∣fore it is bestowed as a free gift, not by merite of works. Thirdly, we learne that the iustice whereby we are righ∣teous before God, is no inherent quality in our selues, because it comes from without vs, namely from Christs obedience imputed to faith; faith finds none in vs, but borrowes of Christ.

Tim.

What is the vse of this last point of Doctrine?

Silas.

It confutes the Papists, who seeke perfect righ∣teousnesse by their owne works proceeding from faith. Secondly, it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it, as a poore begger an 〈◊〉〈◊〉 from a bountifull rich king.

Tim.

What other thing learne we hence?

Silas.

Heere is a notable place to prooue that all elect finners are iustifyed by grace, euen by faith in Christ, without the workes of the Law; for it was giuen to the 〈◊〉〈◊〉 who had no good workes, onely because they beleeued. Lastly, such as are endued with a liuely faith,

may thereby be certaine of their owne election, iustifi∣cation, and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified, and hee that is iustified knowes that he is elect, and he that is elect must needes be saued, because Gods decree is vnchangeable. There∣fore hee that once knowes his owne faith, may thereby be confident and sure of eternall life, according to the tenour of the Gospell, euery where promising life euer∣lasting to faith: therefore to him who can truely say, I beleeue, the truth wil tell him, thou art iust by Christ, and must liue for euer with him. The certainty then of elec∣tion is no where to be found but in the Gospell.

DIAL. XX.

Verse 31, 32. But Israel which followed the Law of Righte∣ousnesse, could not attaine vnto the Lawe of righteousnesse. Wherefore? because they sought it not by Faith, but as it were by the workes of the Law.

Tim.

VVHat is the summe of this Text?

Silas.

It containes the second part of Pauls an∣swere* 1.174 vnto the question mooued in the thirtieth verse,* 1.175 & it consists in two things: First, in a proposition, which is this; that the Iewes though they followed righteous∣nesse found it not. The second part containes the Rea∣sons heereof, which bee two: the one is, because they sought it not by faith; the other is, because they sought it by workes.

Tim.

What is meant heere by Israel?

Silas.

The Iewes who descended from Iacob, who was* 1.176 called Israel.

Tim.

What is meant by the Law of righteousnesse?

Silas.

The righteousnesse of the Law, or those righte∣ous workes which the Law prescribeth to be done per∣fectly, and promised life to the doers of them.

Tim.

What signifieth followed?

Sil.

An earnest desire & endeauor to do those workes: it is a speech borrowed from such as run in a race, which striue hard to come to the goale. So were these Iews ve∣rie

zealous of the Law to keepe it, Acts 22, 3. and as Paul witnesseth of himselfe, Phil. 3, 6.

Tim.

What is meant by not attaining?

Silas.

It is a speech borrowed from runners, which come not to the Goale though they striue towardes it; so these Iewes, though they intended to follow the rule of the Law, which teacheth a perfect righteousnesse, yet they were neuer able to come at it.

Tim.

What Doctrine ariseth from this whole Verse?* 1.177

Silas.

That such as seeke to be iustified by their owne workes, shall neuer finde righteousnesse: for the Iewes heere spoken of, sought to be righteous by dooing the Law, and yet could not attaine vnto the righteousnesse of the Law.

Tim.

But this is straunge, that they should not finde which seeke, and yet the Scripture promiseth, that such as seeke shall finde?

Silas.

Indeede it is strange, euen a Paradox to naturall reason, but the cause will appear to be, that they sought amisse: as men may pray and not obtaine, because they pray amisse; so men may follow righteousnesse, and yet not get it, if they seeke it amisse.

Tim.

Yet shew mee why they that endeauour to dee righte∣ousnesse, should not haue that righteousnesse that the Lawe re∣quires?

Sil.

Because the Law sets forth such a righteousnesse as no meere man is able to performe. It is certaine, could any man performe the Law perfectly, it would make him righteous and giue him eternall life, as it written; Doe this and liue, Gal. 3, 12. Leuit. 18, 8. but this absolute per∣fection of the Lawe, can no flesh attaine vnto, no not Gods owne regenerate Children when they are at the best; for if We say we haue no sinne, we are Lyars, 1 Iohn 1, 10. There is an impossibiltiy of keeping those two com∣mandements, to loue with all the heart, and not to lust. Hence it is, that men easily misse of that righteousnesse, which yet they may much sweat for, and take exceeding

paines to haue it againe. There is yet another cause why they may misse of it, although they labour much for it; be∣cause none can seeke to bee saued by their owne workes, without contempt of Christ, in whome alone true righte∣ousnesse is to bee founde; for if one doe but once thinke that he may bee saued by his owne doings, it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings, and so he makes the death of Christ voyd and frustrate. Gal. 2. 21.

Tim.

What vse hereof?

Silas.

First, it teacheth how miserable supersticious Pa∣pists* 1.178 and blinde Protestants are; for they looking to haue Gods fauour and euerlasting life by their own deseruings, they are most sure to loose & forgoe it. These are vnder a double misery; first, that they neuer get the righteousnes that they striue for; and besides that, they loose that true and perfect righteousnes of Christ. Secondly, it confutes the Papists who teach the keeping of the law to bee possi∣ble, for then were righteousnesse to bee attained by our doing the law. Thirdly, it humbles the godly to consider that how many or good soeuer their workes bee, yet they come farre short of righteousnesse, and therfore they must be forced to say; Lord enter not into iudgement with thy ser∣uant, for no flesh is righteous in thy sight. Psal. 143. 2.

Tim.

Is there not some other thing to be learned from this verse?

Silas.

Yes euen this, that the prouidence of God is won∣derfull,* 1.179 bestowing righteousnesse and eternall life vppon his elect ones. The reason hereof is, because he bestowes* 1.180 it on such as neuer intended it; and kept it from such as much laboured for it.

Tim.

What vse of this poynt?

Silas.

It serues exceedingly to extoll the grace of God,* 1.181 of which alone it commeth that men are iustified and sa∣ued. Secondly, it greatly humbles the pride of mans hart, by thinking that whatsoeuer they doe for their owne sal∣uation, yet nothing is to bee attributed vnto their owne deedes.

Tim.

Yet are not all men bound to doe what lies in them, to* 1.182 get righteousnes and life?

Silas.

Yes verily, both for the commandement sake that* 1.183 bids them striue, and for the promise sake which is made to seekers and knockers. Thirdly, because this is enough to condemne a man, if he saile of doing his owne part in procuring his owne saluation. And lastly, because God doeth not vsually bestowe his grace and Spirite vpon the secure, snorting and idle, but vpon the painfull and carefull Christian; as hee giues, his earthly blessing to the diligent hand, and not to the slothfull. Notwithstanding all this, God is not mooued by any thing that wee doe to call and iustifie vs; but it is onely out of his owne good pleasure and mercy: and therefore none haue cause to glory or re∣ioyce, saue onely in this, that they knowe him to bee their mercifull Father, 〈◊〉〈◊〉. 9. 2. and that themselues when they haue done all they can, are vnworthy of any thing. Luke 17. 10.

Tim.

What is it to seeke righteousnes by faith?

Silas.

To study and desire to become righteous by be∣leeuing* 1.184 in Christ.

Tim.

What is our doctrine from hence?

Silas.

That the onely way to finde righteousnesse, is to seeke it by faith: the reasons be; first the commandement of God. Secondly his promise, The iust shall liue by faith, Rom. 1, 17. Thirdly, because the perfect righteousnesse of the law is not to bee found out of Christ, and hee is not o∣therwise to be had then by faith, by which he dwels in our hearts, Ephe. 3, 17. Fourthly, no man can liue and doe so righteously, but that hee must neede remission of sinnes, because there still will bee some thing vnperfect; and all Scriptures teach that forgiuenesse of sin is not to bee had, but by faith, Acts 10, 43. Therefore faith onely is that which iustifies the elect sinners before God, as charity doth sit before men.

Tim.

What vse of this point?

Silaas.

It reproues such as dislike the doctrine of righte∣ousnesse* 1.185

by Faith onely, directly or indirectly, saying it is too much taught, & that the reaching of it doth much hurt: these be ignorant speeches. Secondly, it teacheth vs the high and ready way how to seeke righteousnesse, (namely) by beleeuing, that wee are vnrighteous in our selues, and no righteousnesse to be found but in Christ, and in comparison of him, to iudge all our workes to be dung, Phil. 3, 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued, that he get this precious gift of faith, without the which, no Iustifi∣cation nor life can be had.

Tim.

What is meant by the workes of the Law?

Sil.

The merit and desert of workes, as in all places where workes are set against Faith, or Grace, or Christ, there they signify merit, and not barely the dooing of a good worke, as a fruite of faith.

Tim.

What is our Doctrine from hence?

Silas.

That our owne workes do not merit righteous∣nesse* 1.186 and eternal life. This is true, as well of those works which are done of grace, as those which are done of na∣turall* 1.187 strength. For of all workes the Apostle affirmes, that hee that seekes righteousnesse by them, can neuer haue it. Againe, euen these Iewes did not diuide works from grace: as in the example of the Pharisie, who con∣fesseth his workes to come of Gods grace, and yet could not be iustified by his owne workes. For sinners are first iustified, before they can do any thing pleasing to God. Good workes follow a person already iustified, but they go not afore as cause of iustification.

DIAL. XXI.

Verse 32, 33. For they stumbled at the stumbling stone, as it is written, Behold I lay in Sion a stumbling stone, & a rocke to make men fall, and euery one that beleeueth in him shall not be ashamed

Tim.

VVHat is the drift of this Text?

Silas.

To giue a reason why the Iewes belee∣ued not in Christ, which is this: because Christ became

to them a stone to stumble at, that is, they were offen∣ded at him, therefore they woulde not beleeue in him, but wilfully refused him, and crucified him as an euil do∣er. This is prooued by two Testimonies out of the Pro∣phet Esay, as Chap. 8, 14. and Chap. 28, 16. in which pla∣ces God did foretell this thing, so as it comes not by chance, but by Gods prouidence.

Tim.

What things are wee to note out of these Testimonies generally?

Silas.

These things: First, who laide this stone, to wit, God, [I lay.] Secondly, who is this stumbling stone; Christ* 1.188 in whom we are to beleeue. Thirdly, where it is laid [In Sion the visible Church.] Fourthly, to what end it is laide, to stumble at it. Fiftly, what it is to stumble at this stone; not to beleeue in Christ. Sixtly, what will be the condi∣tion of such, euen shame and eu rlasting confusion, set out by the contrary; for they shall not bee ashamed but saued, which do trust in him.

Tim.

Come to the Interpretation of the words, and tell vs who are these [They?]

Silas.

Such as bee called Israelites, verse 3. that is, the people of the Iewes, which liued in the time of Christ and his Apostles.

Tim.

What is meant by the stumbling stone?

Silas.

Christ as Peter expounds it, 1 Pet. 2, 6. where the prophesie of Esay is applyed to Christ. Christ is a stum∣bling stone, not properly of his owne Nature: for so hee is a precious stone, a corner stone, a stone of Triall; but accidentally by the fault of men, which through wilfull blindnesse stumble at him, and so take hurt; not actiuely to make men stumble, but passiuely, because men fall & dash themselues against him.

Tim.

What is it to stumble at this stone?

Silas.

To take offence and bee hindered in the way of their saluation, or to be made the worse: this the Iewes did not iustly but vniustly, so as it was an offence not gi∣uen but taken.

Tim.

What things were therein Christ, where-with they might take offence?

Silas.

First, the outward vilenesse of his person, beeing to see to a meane contemptible man. Esay 53. 2. Second∣ly, the base condition of his kingdome beeing without worldly state and glory. Iohn 18. 36. Thirdly, the pouer∣ty of his Disciples and followers, being Fishers and other tradesmen. Math. 4, 18. Fourthly his conuersation, be∣cause he kept company with sinners. Math. 9, 10. Fiftly, his doctrine, because hee reproued their superstition, coue∣tousnesse, and hypocrisie, Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by obser∣uing of Moses law, but by beleeuing in him and in his Fa∣ther. Lastly, they reproched as his humane nature, saying hee was a friend to Publicanes and sinners, so his diuine nature too, saying he cast out Diuels by Belzebub Prince of Deuils. Mat. 12. So deep offence they took at Christ in the former respects, that in stead of beleeuing in him, they blasphemed him, and rayled against him.

Tim.

What doctrine is to be learned from these first words,* 1.189 [they stumbled &c.?]

Silas.

That there are two sortes of offences, one giuen another taken, when men hinder their owne saluation by taking an offence, when no iust cause is giuen. Secondly,* 1.190 as none must giue offence to others, so men must beware* 1.191 how they take any offence; the reason is, because a woe is due to such as vniustly take offence: Woe be vnto the world because of offences, Math. 18. yet greater punishment be∣longs to such by whome the offence commeth. Thirdly, such as take offence doe hurt their own saluation, and hin∣der their course of godlinesse; as a man which stumbleth at a stone through ouer-sight, which he might auoide, hin∣dereth his race and looseth the price: so by offences taken, our proceeding in godlinesse is stayed and interrupted or broken off.

Tim.

What vse of this poynt?

Silas.

It serues to warne all to get strength and wise∣dome

that they be not turned out of the way, with eue∣ry light matter, or with euery occasiō or shew of offence. Secondly, it serues to reproue such as easily giue ouer their profession or care of wel doing, whē no cause is ministred, but like the Iewes are troubled and hindred in their Chri∣stian race, for the sewnesse or meanenes of true professors; or for the simplicity of the ministers, or of their preaching, or for the doctrine sake which they teach, and because o∣ther Ministers or Magistrates doe their duties: to fall at such thinges as shoulde strengthen and builde vs vppe, is a signe of great weaknesse: they are in excusable who can∣not resist an offence giuen, but to drawe and pull offen∣ces to our selues when none are giuen, this is intollera∣ble.

Tim.

What other doctrine from verse 32?

Silas.

That the trueth must still be vrged, though wick∣ed men be offended at the word, the Apostles did not for∣beare to preach the Gospell of Christ, though the Iewes were offended at it, and persecuted both Christ and the preachers of it; so did Christ proceed in his office, though Pharises, false Prophets and wicked men weere displeased and vrged, so must Christs Ministers doe.

Tim.

Who be they which stumble at the doctrine of Christ now?

Silas.

Two sorts especially; first wicked liuers. Second∣ly, Popish and supersticious persons, who barke like dogs against the whole some words of Christ; as free and abso∣lute predestination, free iustification by faith, at the bon∣dage of mans will to goodnesse, at the doctrine of the Sa∣craments, that grace is not tyed to them, but sealed by them.

Tim.

Must still Gods Ministers for all this goe forward to preach, and the people to professe these and such like truthes?

Silas.

They must so, after the example of Christ, the Pro∣phets and Apostles: also GOD hath commaunded vs to preach, aud hath put the office vpon vs; and therefore wo to vs if we doe it not. Lastly, whether men stumble at the

doctrine, or meekely receiue it, yet it is still a sweete sa∣uour to God, euen when it is a sauour to death, as well as when it is a sauour to life.

Tim.

What vse of this point?

Silas.

It giueth admonition to Ministers and people, not to faint or goe on lesse couragiously in their holye religion because of scandals, which be as rife as stones in the strectes, or blockes in the high way; and thus will God try our stability.

Tim.

But what else is to be learned from hence?

Silas.

That the force of incredulity is such as can alter the nature of things, and make Christ, the worde, sacra∣ments, Ministers, creatures, and benefits, yea God him∣selfe (who all be good) to become occasions of the grea∣test euill. As nothing is so euill but Gods infinite good∣nesse and wisedome can draw good out of it, as out of mans fall, and Iudas treason, and the Iewes abiection: So nothing is so good but mans sin can make it perniti∣ous and hurtfull to him, euen Christ to bee a stumbling stone.

Tim.

What learne we by this that God laide this stone?

Silas.

That nothing falleth out in the world or in the Church, but by the decree and appointment of God.

Tim.

What doth this teach vs, that this stone is laide in Sy∣on, in the visible Church?

Silas.

That more miserable is the case of vnbeleeuing Christians, then of other Infidels; because by falling on Christ, they deserue to haue him fall vpon them with more waight of vengeance: they which heare the doc∣trine of Christ, and receiue it not, haue the greater sinne, Iohn; 9, 41. Iames, 3, 2. Woe Corazin, &c. and it shall be easier for Sodome then for Caparnaum.

Tim.

But was this Gods purpose to make men stumble, by laying this stone in their way?

Silas.

God indeed had set Christ, to be the rising and fall of many, Luke, 2, 34. A stone precious to such as be∣leeue, but a rocke of offence to disobedient ones, 1. Pet.

2, 6. But this is to bee imputed to the wickednesse of men, who turne to their destruction, that which might haue been to their wealth; howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbe∣leefe of reprobates, (as their contumacy is a sinne,) yet as it is a punishment of former sinnes, and a meane to ma∣nifest his iustice, he hath willed and determined it.

Tim.

What more is to be learned from verse 33?

Silas.

That vnbeleeuers are in a most miserable 〈◊〉〈◊〉, because they refuse Christ, out of whom nothing is to be lookt for, but confusion and death eternall. Secondly, that most happye are such as haue founde mercy to be∣leeue, because they shall enioy the thing in which they doe beleeue, and therefore shall not be put to confusion. Whereas such as through vnbeleefe make hast to be ius∣tified by their owne merites, shall misse of true righte∣ousnesse, whereof will follow extreame confusion. Men which run headlongly without looking what is in their way, doe stumble and take harme, yea sometime to their vndooing. So it fareth with all vnbeleeuing persons. which hasten vnto saluation by their owne running and working, not thinking of Christ, to become righteous through faith in him, they doe misse of that they shotte and aymed at, and meete with extreame confusion. Fi∣nally, once for all I note it, that in the disputation of righteousnesse by works, or by faith, heere in the end of this Chapter, and in the beginning of the next, as in ver. 3. and in the 3, 4, 5. Chapters of this Epistle, it is at any* 1.192 hand to be taken heed of, that wee vnderstand no other faith but that which worketh by charity, Gal. 5. which purifieth the heart, Acts 15, 9. which hath vertue and godlinesse ioyned with it, 2. Pet. 1, 6, 7. which hath re∣pentance for a necessary companion and fruite, Acts, 20. 21. which is shewed by works, Iames, 2, 18. For though wee teach that onely faith iustifieth, yet this iustifying saith is not alone, but as a Queene, is attended with a traine of Christian graces. As I obserue this in behalfe of the Papists, which falsly charge vs to set foorth to the

people in our bookes and Sermons, a bare, barren, idle, and dead faith; so in regard of certaine other Heriticks, Seruetus executed at Geneua, and Sorinus, and Harminius, Bertius, who of late troubled the Churches in Holland & Zeland. I further note that wee eschue (as a Shelfe or Rocke) their dangerous (if not blasphemous) conceite, that faith properly taken, or the act and worke of belee∣uing, doth iustifie vs, and is accounted to the beleeuer for perfect righteousnesse with God, as if in his owne person he had done the law fully: which erronious con∣ceite crosseth the exposition of all Christian Churches and Diuines, expounding this proposition (we are iusti∣fied by faith) figuratiuely. (Faith, by a Metonimie or Me∣talepsis, put for the obiect Christ applied by faith) and all those plaine Scriptures which say, the obedience of one man made vs righteous, Rom. 5, 19. and, Christ is made to vs of God righteousnesse, 1. Cor. 1, 30. and, wee are made the righteousnesse of God in him, (not in vs, in our faith) 2. Cor. 5, 21. and Christ the end of Law (not faith) for righteousnesse, Rom. 10, 4. And fighteth also with such texts as make equipollent these propositions, a man is iustified by faith, and a man is iustified by the blood of Christ, by the redemption of Christ, Rom. 3, 23, 24, 25. Lastly it is repugnant to all sound reason; for faith (or to beleeue) it is a worke, and all works vni∣uersally (both of Law and Gospell) bee excluded from iustification (as works:) also it is but one part of legall iustice to beleeue God, ergo not our whole iustice; yea it is vnperfect & contaminated with ignorance, doubting, &c. How then can it absolue vs before the most iuste Iudge?

Notes

• * 1.1

  An Oath a part of Gods worship.
• * 1.2

  Deut. 6.
• * 1.3

  Dolor est mor∣bus excrucians animum & ex malo vel immi∣nent vel pre∣sente oritur. Cicero.
• * 1.4

  A thing vn∣heard of, that for Christs sake one should wish to be separa∣ted from Christ. Hierom Like to that of Christ, Fa∣ther if it be possible. So ought Moses prayer to be vnderstood, Exod. Blot me out, &c.
• * 1.5

  This was a priuate condi∣tion, next is publike.
• * 1.6

  The chosen people of God, his flocke, his sheep, his lot, his inheritāce consecrated to the true God: not as Athens, I: e∣los, Sicilia, were dedicate to false Gods, which yet they reckned their honors.
• * 1.7

  Ephe. 1. 4 5.
• * 1.8

  All these ren thinges, they be not virtues of the 〈◊〉〈◊〉 but guiftes of God, to keepe them from pride, Chrysust.
• * 1.9

  Chrysost vnder standeth it of Christ the Sonne. If be∣side Christ they cannot find any o∣ther person to whom these words may be referred, let them leaue this glory. Ambr.
• * 1.10

  A child of so many pray∣ers and teares cannot be lost as one said, concerning Augustine, the sonne of Monica.
• * 1.11

  Coherence.
• * 1.12

  Method.
• * 1.13

  Summe.
• * 1.14

  Interpreta∣tion.
• * 1.15

  Doctrine.
• * 1.16

  Reasons
• * 1.17

  A doubt.
• * 1.18

  A solution.
• * 1.19

  A 2. doubt.
• * 1.20

  Vses.
• * 1.21

  Interpreta∣tion.
• * 1.22

  Doctrine.
• * 1.23

  Reasons.
• * 1.24

  Vses.
• * 1.25

  Scope.
• * 1.26

  Method.
• * 1.27

  Interpreta∣tion.
• * 1.28

  Summe.
• * 1.29

  Doctrine.
• * 1.30

  Reason.
• * 1.31

  Vse.
• * 1.32

  2. Doctrine.
• * 1.33

  Interpreta∣tion.
• * 1.34

  A doubt.
• * 1.35

  A solution.
• * 1.36

  As Sarahs wombe being barren, was not cause of procreation, so water in Baptisme, is a thing cold & dry, vnable to regenerate.
• * 1.37

  Doctrine.
• * 1.38

  Reason.
• * 1.39

  Vse.
• * 1.40

  2. Doctrine.
• * 1.41

  Reason.
• * 1.42

  Vse.
• * 1.43

  Oracles of A∣pollo at Del∣phos were gi∣uen by the de rection of the starres, and what more false or doubt full.
• * 1.44

  Scope.
• * 1.45

  Summe.
• * 1.46

  Coherence.
• * 1.47

  Method.
• * 1.48

  Doctrine.
• * 1.49

  Reason.
• * 1.50

  Vse.
• * 1.51

  Scope.
• * 1.52

  Summe.
• * 1.53

  Notation of the word.
• * 1.54

  Diuision of the thing.
• * 1.55

  Definition. What electi∣on is.
• * 1.56

  1. Election eternall.
• * 1.57

  2. Particular.
• * 1.58

  3. Election in ferreth re∣probation.
• * 1.59

  Propositū dei ad uersu vni genus humanum sese extendit inquit. I utherus.
• * 1.60

  In massa pura aut corrupta.
• * 1.61

  In massa cor∣rupta was ele∣ction made.
• * 1.62

  Reasons.
• * 1.63

  Oracles is of the purpose of God, and the good plea sure of him who calleth. Origen.
• * 1.64

  Election com meth from the will of the Elector, not from any thing in the elected.
• * 1.65

  Reprobation priuatiue and positiue.
• * 1.66

  We ought to be content with this that Gods will is the onely cause of elec∣tion. Phocius.
• * 1.67

  7. end of elec tion Gods glory.
• * 1.68

  8. effects of election.
• * 1.69

  9. election vn changeeble.
• * 1.70

  10. election knowne.
• * 1.71

  Rom: 9, 23, 24
• * 1.72

  Doctrine.
• * 1.73

  Reasons.
• * 1.74

  Vses.
• * 1.75

  Will to good is not of na∣ture, it is Gods gift.
• * 1.76

  P. Martyr.
• * 1.77

  2. Oracle.
• * 1.78

  A doubt.
• * 1.79

  Solution.
• * 1.80

  How this text doth fit the purpose of Paul.
• * 1.81

  A doubt.
• * 1.82

  Solution.
• * 1.83

  Doctrine.
• * 1.84

  Reason.
• * 1.85

  Scope.
• * 1.86

  Parts.
• * 1.87

  Debilum sinon reddis, habes quod gratuler's: sireddis, non habes quod querarn. Idem.
• * 1.88

  Augustine was of this opiniō for faith, but retracted it.
• * 1.89

  Latct discretio∣nis ratio, sed non 〈◊〉〈◊〉 ipsa discretio. Aug.
• * 1.90

  Note.
• * 1.91

  This Texte makes much against them, which holde the beginning of our saluati∣on to come from our sel∣ues, August.
• * 1.92

  Summe.
• * 1.93

  Parts.
• * 1.94

  Interpreta∣tion.
• * 1.95

  Doctrine.
• * 1.96

  Nos volumus, sed Deus qui dat bene velle. August.
• * 1.97

  Hoc appertissi∣me contradicit Apostolo qui tri∣buit Dco, quod demit voluntati
• * 1.98

  Totum Deo de∣tur qui volun∣tatem et 〈◊〉〈◊〉 et adiuuat, bonam facit et conseruat.
• * 1.99

  Scope.
• * 1.100

  No reason why God did this to Phara∣oh rather then to another King. Chrysost.
• * 1.101

  Paul might by an exam∣ple of the Iew haue confir∣med his pur∣pose, but wisely he did it by an hea∣thenish king.
• * 1.102

  Doctrine.
• * 1.103

  Reason.
• * 1.104

  As Pharaoh omitted no∣thing which might bee for his owne de∣struction, so God lefte no∣thing vndone which might be for his cor∣rection, 〈◊〉〈◊〉.
• * 1.105

  Interpreta∣tion.
• * 1.106

  Doctrine.
• * 1.107

  Reason.
• * 1.108

  Pharaoh 〈◊◊〉〈◊◊〉 libero arbitrio, Deus indurauit Pha∣raonem 〈◊◊〉〈◊◊〉. Aug.
• * 1.109

  The will of God cannot be resisted, because it is most mighty, yet it is by no meanes vn∣iust, but most vpright. Amb. Origen.
• * 1.110

  Esay 45 〈◊〉〈◊〉.
• * 1.111

  Psal. 135. 6.
• * 1.112

  Exodus 39, 7.
• * 1.113

  Iob. 12, 10.
• * 1.114

  Duke 12, 5.
• * 1.115

  Ephe. 1, 11.
• * 1.116

  Scope.
• * 1.117

  Summe.
• * 1.118

  Interpreta∣tion.
• * 1.119

  Doctrine.
• * 1.120

  Reason.
• * 1.121

  Vse.
• * 1.122

  Scope.
• * 1.123

  Interpreta∣tion.
• * 1.124

  Doctrine.
• * 1.125

  Reason.
• * 1.126

  Vse.
• * 1.127

  2. Doctrine.
• * 1.128

  Vse.
• * 1.129

  3. Doctrine.
• * 1.130

  Vse.
• * 1.131

  4. Doctrine.
• * 1.132

  Reason.
• * 1.133

  Vse.
• * 1.134

  Interpreta∣tion.
• * 1.135

  5. Doctrine.
• * 1.136

  Reason.
• * 1.137

  Vse.
• * 1.138

  6. Doctrine.
• * 1.139

  Reason.
• * 1.140

  Vse.
• * 1.141

  Summe.
• * 1.142

  Interpreta∣tion.
• * 1.143

  1. Doctrine.
• * 1.144

  2. Reason.
• * 1.145

  Similitudes.
• * 1.146

  Vses.
• * 1.147

  A doubt.
• * 1.148

  Solution.
• * 1.149

  Markes of a calling, which is effectuall.
• * 1.150

  2. Doctrine.
• * 1.151

  Reason.
• * 1.152

  Vses.
• * 1.153

  3. Doctrine.
• * 1.154

  4. Doctrine.
• * 1.155

  5. Doctrine.
• * 1.156

  Reasons.
• * 1.157

  Reason.
• * 1.158

  Doctrine.
• * 1.159

  Proofe.
• * 1.160

  By scripture
• * 1.161

  By reason.
• * 1.162

  Vse.
• * 1.163

  2. Doctrine.
• * 1.164

  Proofe.
• * 1.165

  Reason.
• * 1.166

  Parts.
• * 1.167

  Method.
• * 1.168

  Interpreta∣tion.
• * 1.169

  1. Doctrine.
• * 1.170

  2. Doctrine.
• * 1.171

  Doctrine.
• * 1.172

  Doctrine.
• * 1.173

  2. Doctrine.
• * 1.174

  Summe.
• * 1.175

  Parts.
• * 1.176

  Interpreta∣tion.
• * 1.177

  Doctrine.
• * 1.178

  Vse.
• * 1.179

  2. Doctrine.
• * 1.180

  Reason.
• * 1.181

  Vse.
• * 1.182

  A doubt.
• * 1.183

  Solution.
• * 1.184

  3. Doctrine.
• * 1.185

  Vse.
• * 1.186

  4. Doctrine.
• * 1.187

  Reason.
• * 1.188

  Parts.
• * 1.189

  1. Doctrine.
• * 1.190

  2. Doctrine.
• * 1.191

  Reason.
• * 1.192

  Note.