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.

DIAL. VII.

Verse 8. As it is written, God hath giuen them the Spirite

of slumber, eyes that they should not see, & eares that they should not heare to this day.

Tim.

VVHat doth the Apostle performe here, or how doeth he goe forwards?

Silas.

Hee nowe setteth vppon the second part of this Chapter, to shewe that the most part of the Iewes which then liued, were repelled and cast out of God. This part is so knit to the former, as it contayneth the proofe of that which was said in the latter end of the 7. ver. touching the hardning of reprobate Iewes. The proofe is a diuine testi∣mony: God so appointed it, and the Scriptures long before prophesied of their hardnesse. Therefore I haue truely said that the rest were hardned. Hee doeth not so much proue the thing, to witte, their hardnesse, as to shewe whence it came, from God so punishing the contempt of his worde, as a most righteous Iudge, [God hath giuen.]

Tim.

What be the parts of this Text?

Silas.

Two: first, a preface of Paul, (According as it is written.) Secondly, the text or place of Scripture, which is alledged out of Esay, 6. 9. and partly out of Esay 29, 10. The sence and meaning is retayned, though the words be not precisely the same in Paul as in Esay; where it is, God hath couered them with a spirite of slumber, and shut their eyes, Chap. 29, 10. and Esay 6. 9. Goe and make their eares heauy, and shut their eyes, least they see, &c.

Tim.

What are we to learne out of this preface?

Silas.

One thing generally, and two thinges particu∣larly.

Tim.

What is the generall doctrine?

Silas.

That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation, as appeareth, Deut. 12, 32. 2. Timo. 3, 16. Iohn 20, 31. Whatsoeuer is necessary (sayeth a Father) is plainely set downe in Scripture. The reason of this doc∣trine is, because the word is in nature like vnto God him∣selfe; pure as he is pure, and perfect as he is perfect: God being infinite in wisedome, his word cannot afford other

then absolute direction.

Tim.

What vse is to be made of this doctrine?

Silas.

It ouerthrowes vnwritten verities, traditions of the Church, as idle and vnneedfull. Secondly, it warneth all Christians to giue ouer themselues to bee gouerned by this word; in will, conscience, affections, words, manners, and conuersation.

Tim.

What bee the two particular instructions from this place?

Silas.

A twofold vse of holy Scripture. First, that it a∣lone is sufficient to confirm all doctrines of godlines. Paul and other pen-men of the worde, vse no other proofe of doctrine; therefore this probation alone is enough, hu∣maine testimonies are too weake to prooue, (though they bee sound and agreeable to the worde,) because the con∣science, in matters of saluation is not satisfied, till it heare and haue the voyce and worde of God himselfe, whose word is autopiston, woorthy of credite for it selfe, and all o∣ther men to bee beleeued for the wordes sake; the witnes∣ses of woorthy men, serues to bewray their consent with vs, and ours with them in the same trueth. Therefore we alledge them when neede is and cause requires, sparing∣ly; placing them as seruants after their Lorde, to test, not to iudge; this warnes vs to receiue no doctrine which will not admitte probation from Scripture. Quod legimus, id credimus, (sayeth Hierome,) wee beleeue so much as wee reade: we are forbid by Paul to be wise aboue that which is written.

The second vse of holy Scripture is, to serue vs not one∣ly to proue, but to declare and interprete doctrines. E∣uen as the light of the Sunne sheweth it selfe and other things, so doth holy Scripture, though the Spirite be the principall interpreter of Scripture, yet the Scriptures be the soueraigne and most certaine meane of interpretati∣on, one place which is obscure and harde, beeing made more easie by some place which is plaine. As for the lear∣ned fathers, whatsoeuer the councell of Trent haue attri∣buted

to their vniforme consent, as if that were the surest rule of interpretation, yet they are but subordinate and secondary meanes of exposition, and not that neyther, further then they speake and write the truth, and prooue their interpretations by the worde. Againe, how often are the Fathers found to iarre amongst themselues? Fur∣ther, how shall we know what is Gods minde, but from God himselfe declaring it in his word? for according to it, an exposition is lawfull without danger or biasphemy: as heere (hardnesse) is interpreted by [spirite of slumber,] and this is declared by eyes, which see not, and eares that heare not, and heart which vnderstandeth not. Our sences and enarrations, saith Irenaeus, without witnesse of Scripture haue no credite.

Tim.

What things are we now to note out of the second part of our Text, namely the place or testimony of Esay?

Silas.

Three things: First, the description of hardnes. Secondly, that hardnesse is a great and heauy iudgement as any in the world. Thirdly, that God is the author or chiefe cause of this punishment of hardnesse.

Tim.

What is the description of hardnesse or hardning?

Silas.

It is (not a thicknesse of skinne in a mans hands or feete,) but a spirituall slumber possessing and ruling, and holding fast lockt vp the eyes, the eares, and hearts of wicked men, least they heare and see, and perceiue and be saued.

Tim.

What is signified by [slumber?]

Silas.

It signifies properly a dead and deepe sleepe, called (Lethargy,) which so bindeth the sences of men as they cannot bee awaked with pricking and much pin∣ching; such a sleepe as Adam was cast into, Gen. 2. But by a Metaphor it doth imply spirituall sencelesnesse or drowsinesse and blockishnesse in diuine matters, which pertaine to Gods worship and mans saluation; it is cal∣led in Esay 51, 23. a Cup of fury and madnesse, by a speech borrowed from such as being made drunke, behaue thē∣selues like mad and frantike men. Such a thing is this

slumber, it takes from men all sence of godlinesse, and makes them euen as furious beasts and drunken men, which feele and feare nothing in the midst of extreame dangers. Whereas some translate that (compunction or pricking) which is heere englished (slumber,) indeed the greeke word signifies so, as Acts 2. 37. Then it doth set foorth the same thing by a metalepsis, of the effect for the cause; for they which are ouertaken with hardnesse, and the dead sleepe of sinne, they are both pricked with griefe, and euen vexed at the hart with anger at the word rebuking and threatning them, Acts 7, 54. and yet being thus pricked and vexed, they be not awaked out of their slumber to returne to God, and forsake their euil waies, no more then one in an heauy sleepe can be awaked by shaking and pinching, & hollowing or crying, or blow∣ing an horne in their care.

Tim.

What is meant by the [spirite of slumber?]

Silas.

Spirite though sometimes it signifies no more but the mind, as Esra 1, 1. Esay 19, 3. yet heere it noteth the instrumentall cause of this slumber, to wit, the euill spirite, or Sathan, which God as a iust Iudge sendeth in∣to wicked men in his righteous iudgement, to direct and driue their hearts to wicked thingsas he sendeth a good Spirit into his Children, to direct and moue their hearts and wils to good things. This is vsuall in Scripture when the word (spirite) hath put to it epithites good or bad, then it noteth the operations and effects of Gods grace or iustice. As Spirite of truth, peace, grace, loue, wisedome, prayer, &c. signifieth these good things, and Gods Spirite to be the worker of them. On the other side, the spirite of fury, giddinesse, slumber, fornication, enuy, lying, error, &c. noteth these bad effects, and Sathan the euill spirite to be the worker and neerest cause of the same.

Tim.

What doctrines ariseth from these words thus ope∣ned?

Silas.

First, that wicked men which are vnder hardnesse of heart, are vtterly blockish and sencelesse in respect of

diuine and heauenly things, as a man which is in a great slumber, vnderstandeth nothing of earthly things. This is that which is plainly saide in Esay 6, 9. and Mat. 13, 15. and Acts 28, 27. that though they see his workes, and heare his words, yet they neyther heare nor see, but are without vnderstanding, euen like Horse and Mule, that haue no discretion, Psalme 32, 9. so are the wicked very brutish and stupid in the matters of heauen.

In other matters which belong to this present life, they be (for the most part of them) quick-sighted, verie pro∣uident and circumspect, one must rise earely that would deceiue them or go beyond them in bargaining; Nay, they haue the slight to fetch ouer others, and hee must haue both his eyes in his head that shall escape them: but come to the things that belong to God and eternall life; it is a wonder how little vnderstanding and sight, fee∣ling and sence they haue heerein. An image heereof we haue in Nicodemus, Iohn 3, 4. the Woman of 〈◊〉〈◊〉, Iohn 4. the Scribes and Pharisies, &c. Secondly, from hence we may see why the wicked profit not by the ad∣monitions of the word, euen because they are fast asleep in sinne, and inwardly deafe, hauing their eares stopped, and their eyes shut vp, and their hearts hardned. When they that are lyers, backbiters, promise breakers, Vsu∣rers, &c. reade and heare that which is written, Psal. 15, verse 3, 4, 5. When couetous persons, railers, &c. reade what is written, 1 Cor, 6, 9, 10. When such as liue in en∣uy, adultery, &c. heare or reade what is written, Gal. 5, 19, 20, 21. When ignorant persons reade or heare that which is written, 1 Thessal. 1, 8. and proude persons that which is written, 1 Pet. 5. 5. and worldlings reade that which is written, Ephef. 5, 3. and yet are not reformed, nor once so much as go about to amend themselues: the reason cannot be, for that they thinke these thinges to be fables; (for they know and confesse them to be Gods word) or for that such sayings are darke (for they are so euident, cleare, and plaine, as anie childe may vnder∣stand

them,) or because they are neuer tolde of these things, for their eares are continually beaten with those sayings. The true reason therefore is, for that they are like the deafe Adder spoken of in the Psalme, that will not heare the charmer. These sinners are deafe with the worst kinde of deafenesse, for they will not heare and o∣bey: and who is so deafe, as he that will not heare They are like vnto the Iewes spoken of in Zach. 7, 11, 12. 13. and to such spoken of, Prou. 1, 24, 25. and to such as God speaketh of in another Prophet, I haue cried & they would not answere: euen as it fareth with them that are in a Le∣thargie, though a Trumpet be sounded in their eares, yet they stirre not: so it is with these men, though Gods Mi∣nisters to awake them do thunder out Gods iudgements lifting vptheir voices like a trumpet, yet they are no whit moued to Godwards, because the spirit of slumber is vp∣on them. It is written of Pharaoh, that he did not hear∣ken to the words of Moses, because his heart was harde∣ned. Likewise the vngodly, while their soules be sence∣lesse cannot but despise all the word, and their teachers which bring it and set it before them; which is a most dreadfull state. For the mouth of the Lorde hath spoken it, that when they cry to him in their extreamities, hee will heare them, Prou. 1, 26, 27, 28. Zach, 7, 13. These things, howsoeuer they are matter of greefe vnto Gods Ministers, yet are they still bound to do their dutie with constancy and patience, because it pleaseth God to exe∣cute his iudgements vpon the wicked through their in∣structions, which shall be strong euidences against them to conuict their obstinacie. Gods word is a sweete smel∣ling sauour to GOD, euen when it is a sauour to death.

Tim.

How may it be proued, that the worde is still to bee preached, to harden impenitent sinners, to be as a testimony vnto them and against them?

Silas.

By Esay 6, 9 Ezek. 2, 5. The former place proues, that God vseth his Ministers by them to harden such as haue contemned his word; and the latter proueth, that

euen vnto the already hardened, they are still to speake, that their condemnation may be the more iust & dredful.

Tim.

What is the next instruction from these words?

Silas.

That such as haue forsaken God, are giuen vppe vnto the wicked Spirit Sathan, by his working more and more to be blinded and obdurated. This appeareth, E∣phes. 2, 2. The Spirit that works in the childrē of disobe∣dience, 2 Cor. 4, 4. 2 Thessal. 2, 10, 11. For it is very iust, that they that wil not be gouerned by the word of God should be committed ouer to the gouernment of Satan, as a Iudge deliuereth a malefactor ouer to the hangman. As God threatens his people to set Tyraunts ouer them, when they had beene vnthankfull for good Princes: so he will giue the diuell to be their Ruler, that will not be ruled by himselfe. And such must needes bee driuen on to all mischiefe and hell in the end, as haue Satan to bee their Rider, to hold the reines in his hands; as it hapned to Iudas, Cain, and Esau, and inumerable others hereto∣fore, and daily.

Tim.

What profit is to be made heereof?

Sil.

It teacheth the miserable condition of such stub∣borne sinners as hate to be reformed; for they are vnder the power of Satan, and held vnder his snaresat his plea∣sure, whatsoeuer they thinke to the contrary, 2 Tim. 2, 26. Secondly, it warnes all Christians greatlie to feare God, which hath such fearefull executions of his anger. Who wil not be afraid to disobey the word of that God which for the cup of mercy, truth, and sounde Doctrine being dispised, can giue men to drinke a cup of fury, of error, and madnesse? Not that hee powers into men any naughtinesse, but stirs vp that which before lay hidden, & which causeth sinners to drinke in more sin greedilie, and to delight in doing euill, with continuall thirst in such poysonfull and deadly cups.

Silas.

Proceede now to the second part of the description of an hard heart, and tell vs what it is to haue eyes where-with one cannot see, and eares wherewith one cannot heare?

Silas.

To haue eyes and eares vnfit to see and heare, or such eyes and eares wherewith they were not able to see and heare, as in Math, 13, 15. eares dull of hearing, and their eies heauy and shut, as in Esay 6, 10. and 29, 10. Men vse to say, As good neuer a whit, as neuer the better: so as good not to see or to heare, as by hearing and seeing to be neuer the better. But this is not altogether to be meant of bodily eares and eyes, but by a metaphor which tran∣slateth to the soule, that which is proper to the body: and then eyes and eares doe signifie here, such a minde so blin∣ded with ignorance, as it cannot knowe the true doctrine of saluation, and such an hearte as cannot obey the Gos∣pell. The summe then heereof is thus much, that the re∣probate Iewes, though they had eares and did heare Gods word, and eyes to see Gods workes, with the sence of the body (for they heard Christ and his Apostles, and saw their myracles,) yet not all with the assent of the Soule; which was so farre from taking any profit to amendment and sal∣uation, by that which they saw and heard, as they became rather blind in their vnderstandings, and in their wils more peruerse and obstinate.

Tim.

What are the parts of these latter words being thus opened?

Silas.

Two parts or things to bee obserued. First an vn∣deserued mercy. Secondly, a iust and sharp punishment.

Tim.

Wherein did mercy 〈◊〉〈◊〉 goodnesse shine forth towards the reiected Iewes?

Sil.

Foure wayes: First in this, that their power of hea∣ring and seeing was not taken from them. This mercy though it be contemptible because it is common, yet it is a great mercy, as would bee well perceiued and felt, were any of vs depriued of those corporall faculties. Second∣ly, there was affoorded them the best obiects of sight and hearing, to wit, the word of God which the Prophets first, and after Christ declared to them, thereby calling them to repentance and faith. Also many and most excellent my∣racles, of healing the sicke, quickning the dead, restoring

sight to the blind, &c. Besides innumerable works of cre∣ation and gouernment, (I say) workes both of mercy and iustice, ordinary and extraordinary, which were continual∣ly before their eyes, to moue and stir them to God-wards. Thirdly, that the things which they did heare and see, were not onely wonderful and singular, but also that oftentimes and not seldome, they did see and heare them, which is sig∣nified by the doubling of the verbe, Math. 13, 14. In hea∣ring, they shall heare. For whensoeuer a verbe is put be∣fore, and thereunto is added an infinitiue moode, (beeing turned by a gerund) thereby is signified an often and vehe∣ment action. Lastly, that besides these externall means offering grace to them, they had inwardly engrafted into them, some iudgement of conscience, and there was giuen them some light of vnerstanding, which none can deny, but that they are the good gifts of God.

Tim.

But alas they had no profite by all these, but hurt ra∣ther.

Silas.

It is true that they had no profite by them, but it was through their own default: but as the sunne is no lesse glorious and bright, because weak eies are offended ther∣with, nor a plaister or oyntment lesse precious, because it preuailes not to health. So Gods good guifts, his good word and workes are not the woorse to be esteemed, be∣cause they did not benefit such as had them. For as the vn∣curablenes of the wound or disease, may make the Phisiti∣on or medicine frustrate without verbue, which yet loose not their value: so obstinate maliciousnes of the heart in wicked men, maketh voyde Gods mercies, which yet in themselues be such as deserue to be loued and praised.

Tim.

What is the doctrine from hence?

Silas.

That there be no castawaies so wretched which doe not in some sort tast of Gods mercies, as may appeare by Psalme 145, 9, also by Rom. 2, 4, 5. and by Heb. 6, 4, 5, 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell, yet haue plentifully and diuersly felt Gods goodnes: yea the diuels

are not without some sence of it, in that they are spared from their full torments, til the time of fianll iudgement. Art thou (say they to Iesus) come to 〈◊〉〈◊〉 vs, before the time? Mat. 8, 29. see Ephes. 2, 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement, without any paine, which is Gods great mercy. The reason of this doctrine is to take from the wicked which shall pe∣rish, all excuse; this reason is laide downe in Rom. 1, 20. The heathens had some knowledge of God by his crea∣tures, to leaue them without defence and apology, least they should say; We knew nothing of God, had wee not beene ignorant, we would 〈◊〉〈◊〉 liued better. And second∣ly it serues to commend the very great kindnesse of God to vs for our imitation, as in Luke 6, 35, 36. Mathew 5, 45.

Tim.

What is the vse of this doctrine?

Silas.

It doth reproue such as doe euilly entreate Gods children, vsing them without mercy. How farre vnlike be these to God, who hath mercy euen towards such as be not his owne, but are vngodly, sinners, yea e∣nemies, and strangers from him?

Tim.

What was the sharpe punishment obserued in these last words?

Silas.

To take no fruite at all, but harme rather, by that which these men heard and saw, euen a farre greater blindenes and obstinacy both of minde and heart, which are more besotted, dulled, and indurate or hardened by the doctrine and actions of God. And it is so much the greater, because wicked men feele it not, it being such a greeuous curse and iudgement, as there is none to bee matched with it for horror, no not sicknesse, plague, nor deafenesse, nor lamenesse, nor imprisonment, nor banish∣ment, nor dearth, nor languishing death, nor cruell bo∣dily torment, nor any other iudgement whatsoeuer, can bee compared with a deafe and blinde soule, (that is to say,) with an hardened heart, when it is the punishment of former disobedience and sinnes. My reasons heere∣of

be, first, because this punishment is spirituall, and hath in it the death of the soule by punishing sinne with sinne. Secondly, other punishments haue with them desire of release, so hath not this. Thirdly, it is an high ready way to that vnpardonable sinne, Marke 3, 29. Fourth∣ly, all other punishments may be and are inflicted though not without paine, yet without sinne: but in this, there is alwaies an addition of sin, both of greater corruption and guilt, and withall a greater desert of punishment. Fiftly, it is the peculiar marke and note of the childe of perdition, as a broken and contrite spirit, is a sure note of the childe of God, Rom. 11, 5. Ps. 51, 19. Sixtly, it doth in the end most certainly bring men, not onely to tem∣porall destruction, but to eternall death, Deut. 2, 30. Ro. 2, 5. 1 Sam. 2, 25. Rom. 9, 17. Lastly, both some of the hea∣thens haue acknowledged the truth of this, as Sophocles in Aiax, & some of the Iewish Rabbins, as Rabbi Kimchi, for so much Maister Peter Martyr testifieth in his Com∣mentary vpon this Text.

Tim.

What profit is to be made by the knowledge of this trueth?

Sil.

First, it teacheth, that all good things turn to the hurt and damnation of the wicked. Secondly, it sheweth the strange blockishnesse of those wicked men, which are vnder such a sharpe and bitter scourge, without all sence and dread of it, like drunken men which are asleep in the top of the Mast, 〈◊〉〈◊〉 the ship is ready to be drow∣ned with a great tempest. Moreouer, it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse: Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne: but to see so manie men to be hardned in vnbeleefe and sin, deserues much more commiseration. Thirdly, it admonisheth all Chri∣stians to beware of this punishment, to feare it long be∣fore it come, and to shun all such meanes and wayes, by which men vse to fall into it: as first, ignorance of Gods

will reuealed ln his word, Ephesians 4, 18, 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly, ordinary and daily disobedience to the word in such things as are knowne to men, especial∣ly if it grow to a hatred of the Ministers and admoniti∣ons by them giuen, as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly, vnbeleefe or distrust of Gods promises, Heb. 3, 12, 13. Fourthly, couetousnesse & im∣moderate desire of riches, Math. 13, 22. Luke 6, 14. Last∣ly, pride of hart, which where it raigneth, it euer causeth the sinner to resist God, as is to be seene in the example of Pharaoh, & Nabucadnezzar, who would not obey the commandement of God, because they were high-min∣ded.

Tim.

What profit is to be made of these things?

Silas.

First, it must serue to warne vs all, that as wee tremble at the iudgement of a hard heart, so especially we labour against these forenamed sins, euen against the very first motion of them, beeing greatly humbled that we haue so farre proceeded in them.

Tim.

Let me heare some of those signes by which men may know whether they be neere vnto, or within this iudgement of an hardned & slumbering minde?

Silas.

They arc principally these foure: First, to be vt∣terly without feeling or feare of this punishment: such as neuer thought of it to feare and shun it, are vndoub∣tedly caught by it, their consciences are benummed & blinded. Secondly, to heare the word without sound af∣fections, as of feare, griefe, ioy, hope, loue, according to the matter. Thirdly, when after plaine & often war∣nings by the word, there followes no amendment, Pro. 1, 21, 25. Zach, 7, 9, 10, 11. Psal. 50, 16, 17. 2 Chro. 36, 15, 16. Lastly, when neither Gods seuerity can terrifie, nor his kindnesse mollifie the heart, being like the foole spo∣ken of by Salomon, which though he should be brayed in a Mortar, yet will learne no wisedome; or like restiue wel-fed iades which spurne against their feeder, Deut. 32, 15,

Tim.

How may we apply this to our profite?

Silas.

If we be stirred vp by it to enter into a serious ex∣amination of our owne hearts, whether these tokens be∣long to vs, that we may heartily thanke God if wee finde ourselues free, and speedily repent if they haue taken any hold of vs.

Tim.

You haue told vs what hardnesse of heart is, and also what manner of iudgement it is, but now declare from whence it comes, that the wicked are blinded in vnbeleefe and sinnes.

Sil.

There be three maine causes of hardnesse of heart: First, the wicked themselues. Secondly, Sathan. Third∣ly, God. The wicked harden themselues as authors by wilfull resistance. Sathan hardeneth as a tempter, by inspi∣ring vncleane thoughts; and God as Iudge, by punishing. God when he hardens is author of the punishment or iudg∣ment, but not of the sinne. The Diuell when hee hardens is author of the sinne, but not of the punishment, but man is author of his owne punishment through his sinne and contempt of the word.

Tim.

How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy?

Sil.

First, it is expresly saide, that Pharaoh hardened his heart, Exodus 8, 15. When Pharaoh saw that hee had rest, be hardened his heart or made it heauy. Againe, it is writ∣ten in the Prophet Hosea, Chap. 13. verse 9. O Israel, thy destruction is of thy selfe; which proueth plainely men to bee the proper causes of all the euill that commeth to them, ey∣ther in this world, or in the next. Lastly, in Mat. 13, 15. and Acts 28, 27. The blame of hardening is laide vpon the vngodly them selues, who winked with their eyes, least they should see: hereby giuing vs to vnderstand, that those thinges which they saw against their wils, they made as though they did not know them, they saw and would not see, they were wilfully blinded, their owne peruersenesse & corruption is the cause of their blindnesse in soule, and of hardnesse of heart, Mat. 23, 37. Heereunto accordeth lear∣ned Augustine, Pharaoh (saith hee) hardened himselfe by

his owne free will. And againe in his booke de 〈◊〉〈◊〉: & gratia, Chap. 4. he saith, mans heart being infected from his birth, whatsoeuer more hardnesse falleth out after that first corruption, he suffereth it righteously and deserued∣ly. And againe, whensoeuer wee reade that men were hardened, or had their eyes shut, or eares made heauy, let vs not doubt (saith he) but that their sinful deseruings were such before, as made them worthy of that punish∣ment which followed in his booke de lb. & gratia; This sheweth this ancient father to haue beene of this iudge∣ment, that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts. As an hot burning coale or fiery Ouen and Fur∣nace sendeth foorth sparkles, so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions, which causeth and makes his heart more obsti∣nate and repugnant vnto God.

Tim.

What profite is to be made of this point?

Sil.

First, it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity, be∣cause hee hardeneth and destroyeth none but such as by their owne malice haue deserued it. Secondly, it proo∣ueth the Papists, slanderers and false accusers; for they are not ashamed to write of the Ministers of the Gospel, that wee teach God to bee the chiefe author and proper cause of hardnesse, euen as it is a sinne; whereas with one consent, we all doe teach the proper cause of vnbeleefe and sinne (as it is a sinne) to lurke in our owne nature, and doe wholly discharge God of this. God neyther wil∣leth, approueth, nor worketh sinne, saith Philip Melanc∣ton, vpon the first Chapter to the Romanes. Euery one sinneth willingly (saith Peter Martyr,) and no man is compelled of God to sinne; vpon the 9. Chapter of Iud∣ges. The originall of sinne is not in God saith Caluine vp∣on Iames 1, 13. Wee hold him for impious and blasphe∣mous (faith Beza contra Castil.) which saith there is in∣iquity with God; yet both Dureus the Iesuite and the

Rhemish Priestes doe charge vs that we doe make God the proper authour and worker of hardnesse of heart, and the actiue cause of sinne. Yea, hereupon Stapleton the Diui∣nity reader at Doway, inferreth, that the God of the Catho∣likes, and the God of the Protestants is not one. For (saith hee) the Catholikes God is not the cause of sinne, but the God of the Protestants is so; which is a wicked calumnia∣tion, & may be iustly retorted, thus: The true God allows no Masse, Transubstantiation, Purgatory, prayer to or for the dead, merites, &c.

Tim.

But you sayd that spirituall blindnes and hardnes pro∣ceedeth from Sathan, how proue you that?

Silas.

First, from the text which maketh the slumber or sencelesnesse of the Soule in heauenly matters, to be an ef∣fect of the euill spirite sent by God into the wicked, to make them more blinde and obstinate then they were a∣fore. Also it is written, 2. Cor. 4, 4. that Sathan doth blind the mindes of the wicked; and 1. Kings 22, 22. Sathan is sent of God with authority, to leade into error and blind∣nes that wicked King Ahab.

Tim.

But how is Sathan the cause of hardnes of heart?

Sil.

As a tempter, and instigator, and inspirer, to breathe and droppe in vngodly and vnrighteous cogitations into wicked mens hearts, as liquor is distilled and dropped in∣to a vessell. Hence hee is sayed to woorke in the children of disobedience, Ephesians 2, 2. and to bee effectuall in the wicked, strongly to delude them, 2. Thes. 2. 9. and to haue entred into Iudas, by his suggestion to encrease his malice against Christ.

Tim.

Is this power giuen to Sathan ouer any which are born of God?

Silas.

No, ouer none of them, but ouer the reprobate only; for it is written, that that wicked one toucheth them not, 1. Iohn 〈◊〉〈◊〉 8. also by watchfulnesse and prayer, they are kept from falling into his snares, though they bee sore and often tempted, Mat.6, 13. and 26. 41. His tyranny is exercised onely vppon and ouer them, which are addicted

and wholly giuen to disobedience, ouer the reprobate in whome hee raigneth and worketh euen at his pleasure, 2. Thes. 2. 10. Thereason here of is, because wicked men are worthily committed to Sathan to be gouerned by him, be∣cause they want only and wilfully shake off the regiment of God, and will not bee ledde by his worde and Spirite. Psalme 2, 3. That which Pharaoh spake with his mouth, the same all wicked men thinke in their harts, and say in their soules, Who is the Lorde that wee should obey him? And therefore they haue an euill Spirite sette ouer them, as it did happen vnto Saul, who resisted the good Spirite of GOD, and had therefore an euill Spirite sent to rule and vexe him.

Tim.

What is the profit to be made hereof?

Silas.

It should teach all Christians willingly to obey God, labouring to keepe his worde, and suffering it to go∣uern their wayes, lest after their deseruings, he do put them into the hands and power of Sathan, to be by him carried along vnto destruction; for there is no remedy, such as cast off the yoke and gouernment of Christ, must be put vnder Sathans rule and dominion.

Tim.

Why did you affirme that God was the cause of a blind and hardned heart?

Sil.

Because the Scriptures both in this Text, and in in∣numerable other places, doe attribute it to God, in Esay 6. 9. God commands Esay to goe and make their hearts fatte, and Esay 29. 10. the Lorde is sayed to couer them with the Spirite of slumber, and to shut their eyes, and Esay 19, 14. the Lord mingled amongst them the Spirite of errour; and often in Exodus it is affirmed of God, that he hardned Pha∣raohs heart: & of Sihon King of Hesbon, that the Lord God hardned his Spirite, and made his heart obstinate, Deut. 2. 31. also Rom. 1, 24. that God deliuered vp to vile affecti∣ons, &c. and 2. Thes. 2, 11. that God sent strong delusions that they should beleeue lyes, and Iohn 12, 40. God hath blinded their eies and hardned their hearts. These and ma∣ny other texts shew, that God hath a hand and a worke in

the hardning of sinners, else wee should deny the word of God, and take from God more then halfe the gouernment of the world, if wee should deny him to haue an operation in the sinfull workes of the wicked, whose soules and bo∣dies are subiect to God who made them, and are to be dis∣posed by him.

Tim.

Will not this bring in God to be the author and cause of sin, seeing hardnes of heart and blindnes of: minde is a sinne and if it be of God, then God doth worke sinne?

Silas.

No, not so, this will not follow; hee is the author of the iudgement, but not of the sinne. There bee two things to be considered in hardnesse of heart. The first is, apostasia, the repugnancy or aberration from the will of God: this God neither willeth, approueth, nor worketh; but abhorreth and punisheth it, as comming from Sathan and from the corruption of mens harts, and being contra∣ry to his image and worde. The other is antimisthia, Rom. 1, 27. the recompence or iudgement which is executed, when a sinner that was blinde and obstinate before, is fur∣ther indurate and blinded, as a reward due to his contempt of God. Of this punishment and due recompence, God is the authour and cause; for it is a iust thing with God, to punish sin with sinne, lesser with greater, former with lat∣ter sinnes. All punishment being an act of iustice is good. Therefore sinne as it is a punishment commeth from God, and not as it is a transgression, for so it proceeds from Sa∣than and the wicked. Thus Augustine teacheth, Pharaoh, (sayeth he) hardneth himselfe, libero arbitrio, and God har∣dened him, iusto suo indicie: againe, God hardeneth not as an euill auth our, but as a righteous iudge, who though hee doeth not instill any sinne into the creature, nor make his hearte hard or blinde, which before did see and was soft: yet hee doth not tame and soften them; and he is sayed to harden whome he doth not mollifie. Yet he doth not on∣ly forsake the sinner, which had before forsaken him, depriuing him of his grace, but also deliuereth him vp to Sathan and his owne malice, to be ruled thereby; as a malefactour

is put ouer by a Iudge into the hands of an executioner; besides, he both 〈◊〉〈◊〉 occasion of stumbling vnto them, by presenting many 〈◊〉〈◊〉 vnto them, and dis∣poseth their sinfull thoughts and deeds vnto the praise of his owne Iustice, to their deserued confusion: for, as he worketh in the hearts of the godly, to encline their thoughts to good workes, according to his mercies; so hee workes in the willes of the wicked, to encline and order them vnto euill actes, according vnto their owne merites, either by secret or manifest, but euer by iust iudgement.

Tim.

What Vse is to be made heereof?

Silas.

It confutes such, who to excuse God, do there∣fore say, that he doth permit and suffer the euill of sinne to bee done, contrary to the plaine phrase of Scripture, which ascribes an actiue power to God, as a soueraigne Iudge. Secondly, it must mooue all to feare God, who can sinite tho heart spiritually and dreadfully, Quis non contremiscat 〈◊〉〈◊〉 has 〈◊〉〈◊〉 Dei iudicia? faith Augustine. Who woulde not shake and tremble at these horrible iudgements of God? at the due consideration of them, it might euen 〈◊〉〈◊〉 our flesh to quake, and rottennesse to enter into our bones, as it is saide of Habbakuk. He must haue an heart of flint who is not moued with them.

Notes

• Doctrine.
• Resaon.
• Doctrine.
• Reason.
• Holy Scrip∣tures are so tempered, as that is plaine in one place which is dark in another. Aug.
• It is lawfull for vs to 〈◊〉〈◊〉 some∣thing in mens writings, if they haue o∣therwise writ ten then the truth will beare. Aug.
• Interpret.
• Doctrine.
• Doctrine.
• Reason.
• Tradidit Robo. am in 〈◊◊〉〈◊◊〉, Sicut Deus tradidit 〈◊◊◊〉〈◊◊◊〉 pseu∣do 〈◊〉〈◊〉 Aug.
• Reason.
• Vse.
• Doctrine.
• What a feare fullheauy pu∣nishment it is to haue an heart harde∣ned.
• Reasons.
• Vse.
• Sin is of God as a recom∣pence, not as an offence: as a retribution, but not as a transgrescion.