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. XI.

DIAL. I.

Verse 1, 2. I demaund then, hath God cast away his peo∣ple? God forbid. For I am an Israelite, of the seede of Abra∣ham, of the Tribe of Beniamin. God hath not cast away his peo∣ple whom he knew before.

Timotheus.

WHat is the drift of this whole Chapter?

Silas.

To proue that the Iewes (howso∣euer a rebellious people) yet are not reie∣cted* 1.1 from being Gods people, either vni∣iersally nor for euer; but that stil some of them were conuerted to Christ, and many more should be towards the end of the world; by which discourse he purposeth to comfort the Iewes against despaire, and to confirme the stablenesse of Gods promises, which failed not towards any Iew which was elected of God. And se∣condly, to exhort the Gentiles (which were admitted in∣to the voide roome of the refused Iewes) to bee modest and lowly minded, to take heede of the contempt of the Iewes who were faln, and of security; considering Gods mercies towards them in their free adoption, and Gods seuerity vnto the obstinate Iewes, whom yet he had not so abandoned, but that he could and would gather them againe into the folde of his Church. So as the drifte of this Chapter is two fold: one to keepe the Iewes from despaire, & the other to preserue the Gentiles from pre∣sumption and pride.

Tim.

What are the parts of this Chapter?

Silas.

They be foure: First, Doctrinall, wherein hee* 1.2

doth three things. First, hee teacheth to the comsort of the Iewes, that a remainder of them were Gods elect, to verse 7. and thence vnro the 11. verse, Paul confirmeth by a double testimony, one out of Esay, and another out of Dauid, that the most part of the Iewes were reiected. Lastly, he openeth the finall cause or end of Gods coun∣sell, in casting off the vnbeleeuing Iewes (to wit) that thereby an occasion of calling the Gentiles might bee giuen, vnto ver. 17. The second part is exhortatorie vnto the Gentiles, to verse 25. The third part is Propheticall, fore-telling the vocation of the Iewes, vnto verse 33. And fourthly, a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter.

Tim.

What be the parts of this Text?

Silas.

Two: First, an Obiection. Secondly, an answer thereunto.

Tim.

What is the Obiection?

Silas.

This: O Paul, if the Iews be cast off (as thou see∣mest* 1.3 to affirme out of Esay, that for their vnthankfulnes & contempt of God, they are of him worthlly shut out) then are Gods people cast off. For the Iewes were Gods people, and if they bee cast off, then what becomes of Gods promises made to that people, and what hope doth there remaine of their saluation? Thus might weak ones reason against that which hee wrote in the end of the Chapter: but cauillers will bee ready to alledge the A∣doption of Abraham and his seed, whom God tooke of especiall fauour to be his owne people, so as hee should be vnconstant if he brake his owne couenant. All this is contained in the first words [I say then, hath God cast away his people,] that is, I see what you will say vpon my for∣mer speeches, that Gods people are drawne away from grace and saluation.

Tim.

How is this Obiection answered?* 1.4

Silas.

Two wayes: First by deniall [God forbid,] that is I am farre from thinking any such thing, that al the Iewes are generally cast out from grace. Secondly, he proueth

this his deniall by sufficient and strong arguments: As first, from his owne example. Secondly, from the effici∣ent cause. Thirdly, from the example of Elias his time, ap∣plied to the present time wherein Paul wrote.

Tim.

How doth he reason from his owne example?

Silas.

Thus: I Paul am a Iew (not a Proselite conuer∣ted* 1.5 to the Faith) but a Iew by Nation; not of a base, but of a Noble Tribe, euen of Beniamin, who was borne not of the hand-maides of Iacob, but of Rachell his wife: but though I be a Iew, I am not cast out of Gods fauour and couenant; therefore all the Iewes are not reiected from Christ, for then shold I be reiected too seeing I am an Is∣raelite?

Tim.

What Doctrine is to bee gathered from this firste reason?

Sil.

That an elect person which is conuerted, may be sure of his owne election vnto life. Paul was an elect man, no cast-out, but a chosen vessel: and Paul did know himselfe to be so, as this place sheweth with Rom. 8, 35. Therfore the elect may be sure that they are of the elect, and consequently that they shall be saued: for all the e∣lect are to be saued, and all which are to bee saued, bee elect, these be Term ni conuertibiles.

Tim.

But Paul knew this by some singular and speciall re∣uelation.* 1.6

Silas.

He knew it rather by the certainty and assurance* 1.7 of Faith, which wheresoeuer it is, it is knowne to bee there (as Augustine saith:) & they who know themselues to be 〈◊〉〈◊〉, doe withall assure their heartes of their owne election and saluation, because the promise of sal∣uation is made to them which are endowed with Faith, and all such are ordained to life, Iohn 13, 16, 18, 36. Acts 13, 48.

Tim.

What Vse of this Doctrine?

Silas.

First, to confute the Papists who teach, that men ought still to doubt, and to haue onely a probable assu∣rance of their owne saluation, and cannot bee sure of it,

by an ordinary and infallible certainty. Secondly, to ex∣hort all Christians to endeuour the making sure of their owne election to themselues, according to the counsell, 2 〈◊〉〈◊〉. 1. 10. and it is made sure by the fruites of sanctifica∣tion, 2 〈◊〉〈◊〉. 1, 5 6, 7.

Tim.

What is the second argument to proue the Iewes to be not reiected from saluation by Christ?

Silas.

It is taken from the efficient cause, to wit, Gods eternall and vnchangeable loue, the reason standeth thus: whome God from euerlasting loues as his owne and elec∣teth them, these he neuer casteth off; (this proposition is in the beginning of the second verse) but there are some of the Iewes whome God did loue and chuse from euerlast∣ing: this proposition is not expressed but infolded in these words, [his people] therefore all the Iewes are not reiected; this must be vnderstood as a consequent necessarily arising of the promises.

Tim.

What is meant by [casting away] in the 2. verse?

Silas.

To repell or driue from God and Christ Iesus, and from eternall life in heauen: God hath done this to e∣uery Iew.

Tim.

What signifies [foreknowledge?]

Silas.

Predestinating, (so Ambrose expoundes it) or whome hee loued and embraced, beeing elected from the beginning (so Beza expounds it,) and maister Caluine puts foreknowledge for Gods good pleasure. There is in God a twofolde prescience or fore-knowledge; the one is a bare speculatiue foresight, whereby hee vnderstandeth all things which be and are done in the worlde. This belon∣geth not somuch to his will as to his knowledge, and is no cause of things, for things are therefore done, not because they are foreseene, but for that they be decreed. Second∣ly, foreknowledge is a knowledge in God, with loue and approbation, 2 Tim. 2. 19. Rom. 8. 29. this kinde of presci∣ence in God is the cause of things, and it is all one with e∣lection or predestination, which is a knowing of some per∣sons, from euerlasting, and 〈◊〉〈◊〉 them in his loue, as

his owne, whom he will saue by Christ.

Tim.

What doctrine ariseth from these words?

Silas.

These two: First, wee are to learne that the first and highest cause of mans election and saluation is the e∣ternall loue, will or good pleasure of God, as may appeare out of Mat. 11, 26. Rom. 11, 8. Ephe. 1, 5. Rom, 27, 28. Rom. 9, 15, 18. For, what can God haue out of himselfe to goe and be before himselfe? and who hath giuen God first? Rom 11, 35.

Tim.

What vse of this poynt?

Silas.

First, it confutes the error of such as will haue the bare prescience of God to be the cause of election and sal∣uation: this was Chrysostomes error, who held that as God foresaw men would beleeue & liue wel, so he choose them; also Ambrose was of this minde, so expounding Romanes 9, 15. and Augustine attributed election to foreseene faith, which errour he retracted after Pelagius and his followers did erre in this matter grosly.

Tim.

How is this errour confuted?

Silas.

First, because the bare foresight of God is not the cause of the existence of any thing; for hee knewe before those things, which shall not bee, as those which shall bee. Secondly, Iacob was loued and chosen of God, ere euer he had done any good thing, from Gods purpose, nor from his bare prescience. Rom. 9, 11. Thirdly, seeing all men were to be alike corrupt through sinne, there was no good thing hee could foresee in any; therefore all men shoulde haue beene reprobate, if his bare foresight had beene the ground and cause. Lastly, the Scripture expresly denyeth that mans worthinesse is any cause of mans election, Deut. 7, 7. See the place.

Tim.

What other thing learne we frem the former doc∣trine?

Silas.

That wee doe owe all thanks and prayse to Gods free loue, for electing, calling, and sauing vs. Thirdly, here is matter of comfort, by assuring vs that now we are, God will not refuse nor destroy vs, since hee loued so long be∣fore

we were. And lastly, heere is an exhortation to loue all the Children of God, since they are euerlastingly be∣loued of God; this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue, and to repent of our vnkindnesses towards them.

Tim.

What other doctrine ariseth from the 〈◊〉〈◊〉 of this second verse?

Silas.

That such as God foresaw, and elected before* 1.8 all worlds, cannot possibly perish. The wordes of our Text do fully auouch this truth, God casts not of his peo∣ple whom he knew before; againe it is written, Mat. 24. 24. that it is not possible the elect should perish, and Rom. 8, 30. The predestinate shall be glorified: and last∣ly,* 1.9 Christ hath prayed for al the elect, that they may haue his glory in heauen, Iohn 17, 24. Reason also confirmeth this truth, for the loue of God is immutable, therefore they cannot perish whom he loues; for then should God alter and be changeable, if the elect could fal from Gods loue and be Reprobates; but because God changes not, he that is once loued of God, is euer loued, and therfore cannot bee condemned in hell. Hence is the election and fore-knowledge of God, compared vnto a seale and foundation, which bsares things of great stablenes, 1. Ti. 1, 17. Mountaines of Brasse are not so strong, as Gods louing purpose and decree is. I am not as men that I should repent, nor as sonnes of men that I should 〈◊〉〈◊〉: againe, I am 〈◊〉〈◊〉, I change not.

Tim.

What profite of this doctrine?

Silas.

It confuteth the error of such as say the elect* 1.10 may lose Gods loue by their owne fault; this is to make God vnable, variable, and the Scriptures false. Second∣ly, it teacheth the estate of the elect, to bee most stable and permanent, not in respect of their owne strength but of Gods loue and counsell. Thirdly, it comforteth the poore afflicted consciences of Gods children, against the feare of damnation: such as once haue perceiued their owne 〈◊〉〈◊〉, may be assured of it for 〈◊〉〈◊〉. Fourth∣ly,

it is a preseruatiue against despaire, and a motiue to continuall thankefulnes, that God hath set them in such an vn moueable condition. If we blesse God for his tem∣porall perishing benefits, what praise doe wee owe for the lasting fruites of his eternall loue and mercy?

DIAL. II.

Verses 2, 3. Know ye not what the Scripture saith of E∣lias, how he makes request vnto God against Israel? saying, Lord, they haue killed thy Prophets, and digged downe 〈◊〉〈◊〉 Altars, and I am left alone, and they seeke my life.

Tim.

VVHat doth this text containe?

Silas.

A third reason of his deniall, taken from the like example of Elias dayes, or from the like estate of the olde Church in the time of the Prophet Elias. The* 1.11 summe hereof is thus much: That as it was in the time of Elias, so it is in the times of Paul the Apostle: then very many Iewes were preserued in Israel frō Idolatty, though Elias knew not of them, so now though Paul were igno∣rant of it, yet God by his election kept a great company of Iewes from infidelity. In this third argument the A∣postle meeteth with and answereth a secret obiection. For some Iew hearing Paul affirme of himselfe, that hee being a Iew was elect, and not cast away, might easily say and what art thou alone? where then is that seed which God promiseth to Abraham, to be as the starres of hea∣uen, or as the sand on the Sea shore? To which he seaso∣nably replyeth, rhat there might be and were many more elect and beleeuing Iewes which were hid from him, as Israel had inumerable true worshippers, vnknowne to E∣lias. Argumentum apart.

Tim.

Vpon what parts doth this comparison consist?* 1.12

Sil.

Vpon two: First a proposition or antecedent, in verse 2, 3, 4. Secondly, the reddition or consequent, verse 5. and in the proposition wee are to consider other two things, first the complaint of the Prophet verse 3. and secondly, the answere of God there-vnto, verse 4.

Tim.

What are we to 〈◊〉〈◊〉 in this, that Paul brings in the

example of Elias time rather then any other?

Silas.

The great discretion of Paul, because Elias was highly esteemed among the Iewes, so that his authority could not bee gaynsayed, they woulde not contradict his witnesse; it teacheth Ministers to study for choyse and apt proofes and examples.

Tim.

But with what cautions or conditions, are examples of Scripture to be alleadged in Sermons, or made vse of in com∣mon life?

Silas.

Especially with these three conditions: First, that the examples alleadged be but few, Paul contents himselfe with one. Secondly, that they bee well suted and sorted, so as the comparison by example be made as touching like parties, as it was heere betweene the Iewes of Elias and Paul his time; for their blindnesse in both dayes was great, yet God stil kept his promises vnto his elect, amongst them which were still the least number. Thirdly, examples must not bee repugnant against the common lawe of 〈◊〉〈◊〉 to God and man: for good men are to bee imitated in good thinges onely; and wee are to follow not euery particular act of the Fathers, but to liue according to the lawe of God. The 〈◊〉〈◊〉 thinking to call for fire on the Samari∣tans, Luke 9. 54. after the example of Elias, offended a∣gainst the second caution, for they weere not like to Elias in Spirite and zeale: and such breake the third condition, as will defend lying by the example of Abraham, and the Midwiues, and 〈◊〉〈◊〉; or temporizing by the example of Naaman, or Nicodemus: the infirmities of the Saintes are not written to bee patternes to follow, but as cautions to make vs heedfull.

Tim.

Come to the wordes and tell vs what wee learne 〈◊〉〈◊〉 by this, that Paul speakes of this example as of a famous story well knowne (wote, or knowe ye not,) as who should say, yee may* 1.13 know it, ye ought not to be ignorant of it?

Silas.

It commends to vs the diligent knowledge of* 1.14 sacred story, that with all care and endeuour, wee seeke to haue it samiliar vnto vs; because it is a shame for a Christi∣an

to bee ignorant of Gods worde, 1. Cor, 15, 34. to bee a member of the Church, & not to know the estate of Gods Church (both as it was before and since Christ) it is as if an* 1.15 Englishman shoulde bee ignorant of the fashions and cu∣stomes of England. Also our knowledge serueth much to direct our mindes in doubtfull cases, and helpe others which are perplexed; therefore in any wise bee studious searchers, and wise obseruers, and carefull rememberers of holy Scriptures.

Tim.

What meaneth this [of Elias?]

Sil.

That is [touching Elias] or in the story of Elias.

Tim.

What doth this teach vs, that the Scripture [sayeth or speaketh?]

Silas.

That the Scripture is not mute or dumbe, because* 1.16 it is the word, voyce, and speach of God; who were hee to* 1.17 speake in his owne person, he would vse no other words or voyce, then that we finde in the Scriptures. Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies, vppon pretence that it can∣not speake and giue sentence like a Iudge; for the Scrip∣ture doth speak, it is no dumbe letter, for God speaks by it, therefore it is a fitte Iudge.

Tim.

What is meant by Elias 〈◊〉〈◊〉 making intercossion or re∣quest against Israel?

Silas.

The same word is here which is vsed, Rom. 8, 24. 26. but it hath not the same signification: for being spoken of the Spirite, verse 26. it signifies to stirre vp or cause vs to make request; but beeing affirmed of Christ, it signifies the perpetuall merite and vertue of his passion, entreating and pleading with God for fauour towards the elect when they sinne of infirmity. But nowe it noteth out the com∣plaint which Elias made to God, to whome hee accused the malice and obstinacy of the Iewes, as beeing sory for it, and grieuing at it: not praying for reuenge against thē; for it was the office of the prophet to make request for, and not against the people, as did Moses, Exodus 32, and Sam. 12. 23. God forbid that I shoulde cease to pray for

you, vnlesse in certaine cases, where the people were desperate, so as there is left no hope of remedy, and the Prophets were stirred vp of God to wish their destructi∣on, whereof wee haue many examples in the Psalmes of Dauid.

Tim.

What instructions arise from this complaynt of E∣lias?* 1.18

Silas.

That the people ought to take heede how they* 1.19 ouer-greeue the Pastors with their stubbornnesse in er∣rors or sinnes; for this will cause them with sorrowe to powre out their complaints to God, who wil regard the sighes of his seruants: hee who heares the cries of the poore, will heare his Ministers cries. Againe, the Apo∣stle giueth an especiall warning touching this matter, Heb. 13, 17. to make the Ministers doe their office with heauinesse, is vnprofitable, nay pernitious and hurtfull to the people.

Tim.

What was it that gaue Elias occasion of this Com∣plaint?

Silas.

The killing of the Priests of Boall, at the direc∣tion of Elias, so kindled Iezabels rage, as shee threatned to slay Elias, who therfore fled and hid himselfe in a den in the Mountaine Horeb; where God finding him, and ex∣postulating with him, hee burst out into this most gree∣uous complaint, 1 Kings 19, 14.

Tim.

Of how many sinnes doth Elias accuse Israel in this complaint?

Silas.

Of foure; First, of cruelty toward the Prophets [They haue killed thy Prophets.] Secondly, of impietie to∣wards God, [They digged downe his Altars,] that is, they corrupted his true worship, and set vp Idolatry insteade of it. Thirdly of the paucity or fewnesse of some woor∣shippers, which he thought to haue rested in himselfe a∣lone, [And I am left alone.] Lastly, of tyranny towardes himselfe, whose life they sought to take away, 1 Kinges 19, 2. That there might be no more a Prophet in Israel, to teach Godr truth, or to maintaine his glory, or to feede

his Church, with instructions of the word.

Tim.

What things are wee to gather for our instruction out of these parts of his complaint?

Sil.

Sundry things: First, the fury and extreame rage* 1.20 of Idolaters, who being vnable to defend their cause by Arguments, they will seeke to do it by the sworde, put∣ting to death the seruants of God, vnder pretence that they be seditious and hereticall: with this weapon did the Israelites dispute against the Prophets, and the Pha∣rifies against Christ, whom they would ouercome with stones, when they could not possibly ouercome with Scripture. Thus they dealt with the Apostles, and nowe at this day, Anti-christian Prelates deale thus with Pro∣testants, whose neckes they get vnder their girdles. The reason of this their sauage proceeding is, because they* 1.21 will do the workes of their Father the diuell; for hee is a murtherer, and so bee his Children giuen to bloude, Iohn 8, 44.

Tim.

What profit serueth this instruction vnto?* 1.22

Silas.

First, to look for the like bloudy measure of our enemies, if they might get the vpper hand. Secondly, not to be offended with such fury whē it happens, as it were some new and strange thing. Lastly, to poure out our complaints in Gods lap, who can and will right and re∣uenge such wrongs: for he is the auenger of the helpe∣lesse and oppressed.

Tim.

What other Instructions learne wee from his Com∣plaint?

Silas.

That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience. Thirdly, in the example of Elias, wee see the infirmitie of Gods Saints, how weake they are, and subiect to error, euen the best of them. For Elias was de∣ceiued, in thinking himselfe onely to remaine: for Obe∣diah had hid a hundred Prophets in a Caue, and Paul tels vs, that a great many (euen seauen thousand) were reser∣ued by God. Fourthly, that the actions of wicked Prin∣ces

are imputed to the people oftentimes, when they ap∣plaude and consent vnto them, as these Israelites did: therefore Paul saith, They killed the Prophets, whereas Ie∣zabell acted the murther, the people onely liked of it, and so made it their owne: as Achab is saide to haue killed Naboth, because hee agreed to it. All sinnes which wee giue allowance to, being committed or not hindred by vs if we may, are ours, as if we committed them. 1. Com∣manders, 2. Abettors, 3. Consenter, 4. Concealer, 5. Coū∣sellor, 6. not hinderer, 7. and commender, each one of these seauen, will proue an offender.

DIAL. III.

Verse 4. But what saith the answere of God to him, I haue reserued to my selfe seauen thousand men, that haue not bowed their knees to Baall.

Tim.

VVHat doth this text containe?

Silas.

The answere of God vnto the accusa∣tion and complaint of Elias his Pro∣phet.

Tim.

What signifies this word [answere?]

Silas.

It hath two significations, one proper and strickt, to wit, the Oracle or answere of God, giuen in the Ta∣bernacle from the Mercy-seate. The other generall and more large for any diuine answere, oracle, or direction receiued from God, eyther in dreame, as Mat. 2, 11. or by any other reuelation; as Noah is saide to bee warned of God, Heb. 11, 7. Thus it is taken heere.

Tim.

Doth Paul rehearse the whole answere of God to Eli∣as?

Silas.

No, for the answere had foure parts, as his com∣plaint was foure-fold: for first he complaineth of cruel∣ty, and secondly of impiety; to which God gaue this re∣medy, that Hazael beeing annointed King of Syria, and Iehu King of Samaria, they should bee reuenged on the Idolatrous and cruell Israelites, 1. kings 19, 16, 17. Then hee accuseth them of tyranny to him-selfe, whom they meant to kill, that God might haue neuer a Prophet; to

which God appointed this remedy, that Elisha should be made Prophet in his place, to maintaine Gods worship and glory. Now the last part was touching the small number of true worshippers in Israel: to this part God answereth, that he had reserued many thousands besides Elias, which were not defiled with Idols. This part of the answere because it serueth to Pauls purpose, hee set∣teth it downe alone, passing by the rest, as impertinent to his matter.

Tim.

But Paul hath left out some words (as euery mouth that hath not kissed Baall.)

Silas.

It is true: the reason is because hee citeth the Scripture as an Interpreter, and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite, from which Paul ne∣uer taketh any thin〈◊〉〈◊〉 or addeth, or altereth; howsoeuer he vse his liberty in alleadging the words of the Text, to teach that Scriptures be in sence, and not in sillables.

Tim.

Come now to the words, and tell vs what is meant by reseruing?

Silas.

To cause to remaine and abide free from and vntouched by Idols.

Tim.

What is meant by seauen thousand?

Silas.

It is a certaine number put for an vncertaine, and signifieth a multitude, or a great number, as fiue foo∣lish and fiue wise Virgins: see the like, Mat. 18. 22. Pro. 24, 16. &c.

Tim.

What is meant by men?

Tim.

Women also, as well as men, euen all that con∣tinued the true worshippers of God, the more worthy sexe being vsed for the lesse worthy, a thing very vsuall in Scripture.

Tim.

What signifies Baal?

Silas.

A Lord or a husband, to shew that Image wor∣shippers, make their Idols their Lords by submission to them, and espouse themselues by loue vnto them. Hence Idolators are plainely tearmed in Scripture fornicators,

and Idolatry called Whoredome, because they forsake their Faith plight to God, and turn after strange Gods. Also they make their Idols their Patrons and defenders, as is to be seene in the Papacie, where euery Countrey and Citty hath some Saint for their Lord and defender, as S. Andrew for Scotland, Saint George for England, Saint Iames for Spaine, Saint Patrick for Ireland, &c.

Tim.

What signifies it [to bow to Baal?]

Silas.

Thereby is signified all the adoration and wor∣ship which is giuen to that Image, by a Synecdoche of the part for the whole: also it teacheth the behauiour of Idolators toward their Images whom they bow vnto, in token of subiection, and did kisse them in signe of dile∣ction and loue; which superstitious gesture, is vnto this day obserued in Popery, where the Images of the virgin Marie and Apostles, are honoured with the bending of the knee, and the kisses of the mouth.

Tim.

Now what Doctrines do we learne from these words so* 1.23 declared and made plaine?

Sil.

That when the eye of men cannot, yet God knowes* 1.24 and sees many thousand his seruants and children which belong to his Church. The reason is, because God kno∣weth who be his, and nothing can be hid from his eyes.* 1.25 Thus howsoeuer Elias then, and Paul afterwards, and af∣ter them M. Luther, Wickliffe, and Caluin seemed to bee alone, yet as in Israel and amongst the Iewes, so in Eng∣land, Bohemia, France, and Germany, there were euen a∣middest the Papistes verie many, which misliked the su∣perstition of Rome, and receyued the true Doctrine of Christ, though they were not for a time knowne and ap∣parant to the world. Though Elias see much beeing a Prophet, yet he is blinde where God doth clearely see,* 1.26 for Gods knowledge is infinite. If any shall ask how this may be, seeing either in those times they lacked the pub∣licke* 1.27 Ministery, or had it corrupt: the answere is, that they had so much of the doctrine of God priuatly as was sufficient to instruct them, and saue them, through Gods

blessing, who can saue by weake and few meanes, as wel as by strong and many. God needs no meanes, it is man for whose weakenesse sake meanes be prouided.

Tim.

What profit is to be made of this Doctrine?

Silas.

It stops the Papists mouths, who ask where was our Church some eighty or a hundred yeares ago. Vnto whom we say, it was hid amongst themselues, as a little wheat is hid in a great heape of chaffe, and a little Gold amongst a great deale of drosse: and howsoeuer men did not or could not marke them, yet vnto God they were all times seene, and in due time stoode vp to reproue the great Whore, and to maintaine the Gospell.

Tim.

What other instruction haue we to marke?

Silas.

That not mens merits, nor their owne free will,* 1.28 but Gods onely grace is the cause why some are sound, when most are corrupt. Therefore, it is not said they are reserued, or they haue reserued themselues: but (I haue reserued) to exclude all power of will and of merit, & to attribute all wholly vnto the grace and free election of God, as verse 6. This confutes the Papists, which say wee bring one part, & God another: parting stakes between* 1.29 Nature & grace; for what haue we that we haue not re∣ceyued? It is God worketh in vs both to will and to do, and both according to his good pleasure, Phil. 2, 13.

Tim.

What learne we hence, that [to himselfe] bee reser∣ueth them?

Silas.

That Gods Children must liue to his gloric, and be addicted to please and honour him, who alone saueth them. Secondly, that they haue much and sound comfort that cleaue to God alone, in that hee will euer defende them, as he hath reserued them. As Maistes defend their Seruants, Kings their Subiects, and Fathers their Chil∣dren which be deare vnto them; so will God keepe his owne whom he to himselfe hath reserued.

Tim.

What other Doctrine may bee collected from these wordes?

Silas.

That howsoeuer in the inuisible Church of the

faithfull, there be multitudes perfectly and plainely seene vnto that God (who knoweth who bee his and where his bee) yet the visible Church of such as are outwardly cal∣led, is oftentimes obscured and decayed, in such sort as the publike exercise of religion faileth; the people of God by persecution beeing driuen into corners, as Conies by vermine are chased into their holes and Doues by the Kite into the cleft of the rocke. The Christian Church which is alwaies glorious within or inwardly, as a Queene which sitteth in her chamber cloathed with gold: yet shee is not euer glorious and illustrious without to the eye of the world, but is sometime like a desolate, solitary, and forsa∣ken widow. For the Church once consisted in two persons Adam and Eue, and afterwardes in the family of Abraham and of Lot: also euen in Iuda the visible Church was som∣time driuen into straite and narrow places, as in the dayes of Idolatrous Ahaz, 2, Kings 16, 17, also in the raigne of Ammon and Manasses 2, Kings 25, 4, 5, 22. when for the most part they fell to Idolatry, and forlooke the true God and broke his couenant. Againe, how was the Church vi∣sible at the time of Christs passion, when the Virgin Mary only, and a few others did appeare and prosesse him openly, the rest being fled away for feare of the Iewes? Also after∣ward in the raigne of the beast, when Sathan was let loose, howsoeuer there might many be, & no doubt were many, which feared God and serued him in secret, yet there was a time when to the appearance of men there seemed to be but one Luther in Germanie, one Husse in Bohemia, one Caluine in Sauoy, one Zuinglyus in Heluetia, and one Waldos in France, one Wickleff in England, and one Patrick in Scotland: as heere in our Text we finde, that among all the ten tribes Elias did dreame or iudge himselfe to bee left alone. Thus as the sea sometimes flowes and some∣times ebs, and the Moone is some time in the full, some∣time in the wanc, so the visible Church is by the dispen∣sation of God, some times greater and more copious; and againe, other while it is more lesser and more slender

euen according as the doctrine of the word is more or lesse cleare and pure; for the doctrine and the Church depend one vppon the other, and do shine together, or be darkned together.

Tim.

But the Papists write that the complaint of Elias, touching the fewnesse of true worshippers, is not well applyed by vs Protestants vnto the decay of Religion, vnder the Pope at the first reformation by Luther: and to this purpose, sundry exceptions are alledged by Master Stapleton, and the Rhemists in their readings vpon this place. The which exception I will here repeate, expecting your answere vnto them seuerally as I shall propound them. First, they say the Nation of the Isralites was then no part of the Church of God. Secondly, that these seauen thousand were at Ierusalem, in the kingdome of Iuda; wherein were many more then seauen thousand that openly wor¦shipped God. Thirdly that the Christian Church, resteth vp∣pon better promises then the Iewish Church did. Fourthly, that not onely seauen thousand, but not so many as seauen, nay not scarce one could be found of Luthers beleefe, at the least not to consent with him in all poyntes of the faith: These are their maine obiections: shew vs I pray you what answere may bee gi∣uen vnto them?

Silas

The Papists haue beene long obserued to bee as a very murderous and bloudy, so a lying and very bold gene∣ration. If they speake or write any thing in defence of their errours, which seemeth but probable, they care not how little soundnesse and substance of truth there is in it, as will appeare in the sisting and scanning of these their ex∣ceptions particularly. And therefore this I say to the first, that howsoeuer the Nation of the Iewes weere exceeding corrupt and Apostaticall, hauing broken their first faith, plight vnto God: in stead of whome they worshipped Ba∣all, the God of the Sidonians, as sacred story reportes: yet God had not giuen to them a bill of deuorce, it remayned still a Sinagogue, and part of the visible Church. Had it bin otherwise, God would not haue giuen vnto them his, word & sent them his Prophets, as Elias, Elzeus, and others

to instruct them in his statutes, except there had beene in Israel, some of that people, which he had knowne before, and loued from euerlasting; and certaine it is that where soeuer there is a Preacher, and some to receiue the word, there is a Church. The Church may consist in one man that receiueth the word, as Luther writeth of himselfe, that if he were alone, and did alone beleeue, he himselfe were the Church, yea (saith he) if the word of God were in hell, euen in hell there would be a Church: likewise there was a Church in Israel so long as they receiued the worde, the hauing or not hauing whereof, maketh a Church or no Church.

To the second, it is very sure that these seauen thousand were not in Iuda, but in the backe-sliding kingdome of Samaria: for there it was that knees were bowed vnto Baal; also there it was that Elias was left alone, and there did Obediah hide the hundred Prophets of the Lord: as for Iuda, Elias had no cause to complaine of it, for hee knew very well that there were many true worshippers of God, the very Souldiors amounting to ten hundred thousand, 1. Chron. 17, 14, 15. &c. Now to the thirde exception I say, that indeed the Christian Church if wee respect the promises of saluation, had better (that is to say) more clearer and full ones, shaddowes and tipes be∣ing now ceased, and Christ being now come in flesh; but touching (continuance) the Iewish Church had no lesse the promise of God to abide till his first comming, then the Church had for her continuance, till his second com∣ming. And concerning the outward estate of the Church eyther of the olde or of the new Testament, God did ne∣uer promise that it should bee alwayes visible. To the fourth it is true, for besides all such as consented vnto him in the kingdomes of Armenia, Gracia, Slecia, Mora∣nia, where 54. noble men wrote to the Councell in be∣halfe of Maister Iohn Husse, to iustifie his opinions and teaching to bee Orthodoxe; there were innumerable in the midst of Popery, which were of Luthers minde, both

in France, England, Scotland, Calabria, Piemont, &c, (See the French story) who were by nick-name called of the Popish route, Waldenses, Wickcleuians, Lollards, Pauperes De Lugduno, 〈◊〉〈◊〉, Picardi; & this was three hundred yeares afore Luther. There was two hundred yeares be∣tweene Wickliffe and Luther, and very 〈◊〉〈◊〉 so much be∣tweene Husse and Luther. Also 〈◊〉〈◊〉 of Prage was a professor, an hundred yeare before him. One Sir Iohn Old-Castle Knight, and Lord Cobham, suffered martyr∣dom for the truth, about an hundred yeares afore Luther preached: So did Sir Roger Acton knight, and Sauanarola. Ioannes Picus Earle of Mirandula, published in Rome the doctrine of the Gospell, certaine yeares ere euer Luther appeared. What should I speake and tell you of num∣bers of the Popes owne dearest friends and followers, which long before Luther, began to distaste Romish su∣perstition, and to foretell by a spirite of prophesie, the reformation which Luther by preaching the Gospell of Christ, should bring into the world? As in England one Grosthead Bishop of Lincolne, and one 〈◊〉〈◊〉 to a certaine yong man which came to visite him, said: Thou shalt liue* 1.30 to see the day when al Diuines in a manner, shal abhor & hisse at the Romish doctrine. One Tilemannus Spende∣barge spake thus on a time to his sonnes, saying, Shortly this religion which now flourisheth, shall come into ex∣treame contempt. Also Ioannes Keiserbergius a Preacher at Argentiue, There shall (saith he) come a certaine man stirred vp of God, which shall restore religion. Io∣annes Hilten beeing cast into prison, for freely rebuking the abuses of Monkes, did thus say to one who repaired to him, That he had done nothing against Monasticall life, but there would one arise (in the yeare 1516.) who should ouerthrow the Monkes, nad they shold in no wise be able to withstand him; and that very same yeare Lu∣ther began to preach. A certaine ancient Diuine na∣med Andreas Proles spake thus to some about him: O bre∣thren, the estate of Christianity hath need of strong and

great reformation, which (methinkes) I see now to ap∣proach apace. And to one who demanded of him, why he did not beginne to discouer and resute corruptions in doctrine and life? he answered, I am stricken in years, weake in strength of body and minde: but GOD shall raise vp one of an heroicall spirite, full of courage and strength, industrious and eloquent, which shall mightily oppose himselfe vnto errors, and begin the reformation of the Church; to whom God shall giue such an heart, as he shalbe bold to resist euen the Potentates of the earth; which thing was afterward fulfilled in Mayster Luther.

Finally, those two fore named men, Husse and Hisrome of Prage, vttered these propheticall words of Luther. Ie∣rome saide to the Councel of Constance, I cite you al with∣in one hundred yeares, to answer to me before the iust Iudge; thus in Latine (〈◊◊◊〉〈◊◊◊〉 & Deo respondabitis,) and at the end of an hundred, yeares, was Luther borne. Iohn Husse faide at his Martyrdome; This day you do roast and broile a goofe (Husse in the Bohe∣mian tongue signifies a Goose) out of whose ashes shall arise an Egge, which you shall not bee able to breake, but it shall breake you all in pieces. This was verified in Luther. Also he saide, 〈◊〉〈◊〉 que dixi sub 〈◊◊〉〈◊◊〉 super tecta. And againe hee added, That the Church must be reformed, and all thinges made new: also, that 〈◊〉〈◊〉 would send one after him, that should bee more valiant, & that the power of Antichrist should be short∣ned. Now, whereas Papists do say, that none were in all points of Luthers beleefe, that is a 〈◊〉〈◊〉 cauil: for it was enough that they did agree in the chiefe matters. A∣mongst the Fathers, Irencus differed from Victor, Anice∣tus from 〈◊◊〉〈◊◊〉 from 〈◊◊〉〈◊◊〉 from Cyrill, Augustine from Ierom, yet they were all counted to be of one Church. At Rome, 〈◊〉〈◊〉 & Scotists, Dominicans and Franciscans, Priests and Iesuires, be knowne to iarre, yet are they still reckoned of one re∣ligion.

Tim.

What profit are we Christians to make to our selues of this point?

Silas.

First, it confuteth the Papists, which make vni∣uersality, multitudes, and visibility, to be markes of the true Church, which may bee and often is in the Worlde without these things: nay these markes belong to Pa∣ganish, and impious prophane popish societies. Second∣ly, it affoords a comfort to Gods people, when they are brought to a small contemptible number and estate, ha∣uing people, Priests, Princes, and the whole Worlde a∣gainst them: no new or straunge matter, often so heere∣tofore. Thirdly, an admonition to warne vs, that we do not looke euer to haue such externall peace as now wee enioy, and such great companies to ioyne with vs in the profession of Christ and his Gospel, & by their examples and encouragements to whet vs on. Lastly, that we doe not thinke the worse of the truth and doctrine of God, for the few followers of it; nor any whit the better of Idolators for their huge multitudes. Neyther that wee rashly censure, nor hastily sende all to the diuell which are not knowne to vs, nor appeare to vs to bee the Ser∣uants of Christ, Rom. 14. 4. What art thou that condem∣nest another Mans seruant: he standeth or falleth to his owne Maister.

DIAL. IIII.

Verse 5, 6. Euen so then at this present time, there is a remnant according to the election of Grace: & if by grace, then it is no more by workes, &c.

Tim.

VVHat doth this Text containe?

Silas.

An application of the former example vnto the time wherein Paul himselfe liued. Secondly, a conclusion drawne out of the applica∣tion,* 1.31 (to wit) that if election be free and come of grace, then not of workes: for merit is contrarie vnto Grace, which is not at all free, if it bee not all and absolutelie free.

Tim.

What is the sum of the application?

Sil.

This: that as Elias was not alone in that corrupt* 1.32 estate of Israel, but euen then when all seemed to bee gone from God, yet there were in secret left seuen thou∣sand true Worshippers: so now, when Paul alone amon∣gest all the Iewes seemed to prosesse Christ (〈◊〉〈◊〉 raigning in Iewry, and Paganisme in all the Worlde be∣sides) yet no doubt but God had of his fauour kept cer∣taine beleeuers which were not knowne to the world.

Tim.

Shew vs somewhat particularly and more plainely* 1.33 wherein the times of Elias the Prophet, and of Paul the Apo∣stle were like: for it seemed that this should be no good Reason, that it should bee so in Pauls, because it was so in Elias daces. For there is no such necessity as that which is once done by sin∣gular and especiall example, the same ought to be done in euery time and age.

Silas.

This example of Elias is very fitly applied to the* 1.34 times of Paul, whether we respect the thing it self, or the circumstances, or the causes. Touching the thing it selfe, as Elias thought himselfe alone in Israel, and yet was not (for there were many more:) so Paul might take himself of al the Iewes to be the only professor of Christ, where∣as besides him there was a remnant. For circumstances they do agree: Elias the prophet was raised vp extraor∣dinarily, so was Paul myraculously called to be an Apo∣stle. Againe, as Elias alone was zealous for the worship of God so Paul alone of all the Iewes, was an earnest de∣fender of the Doctrine of God: and as very manie resi∣sted Elias, so not a few persecuted Paul: and as in Elias time Idolatry had ouerspread the kingdome of Samaria, so in Pauls time Hellenisme and Pharasaisme preuailed in the world. For the cause, it is the same (to wit) Gods free election of Grace, which seeing it neuer faileth nor fal∣leth, therefore it euer calleth and keepeth a certain num∣ber vnto God in his Church visible, and faueth a rem∣nant in Pauls time, as it reserued a cōpany in Elias time: election was the cause of reseruation of some then, and of a remnant now. Of these likenesses and resemblances

there issueth an argument and similitude, in the very phrase and manner of speech; for in Elias story God sayed; I haue 〈◊〉〈◊〉; and in Paules text it is sayed, There is a remnant, to make all thinges alike, both in worde and matter. And as the Apostle sayeth, according to the election of grace, so there it is written (I haue reserued to my selfe,) which is all one in effect, that they were not reserued of themselues, but because God chose them in his euerlasting loue.

Tim.

What lesson is it that wee learne by this comparing of the estate of the Church, according to seuerall times?

Silas.

That it makes much for our comfort, to lay toge∣ther* 1.35 the olde and present state of the Church, namely in time of afflictions. The reason is, because God is wont* 1.36 for the most part, to vse like proceedings in the gouerning of his Church: therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions: that as Paul by considering Elias his time, armed himselfe against the fewnesse of professors; so Gods children by such conference of times, may stay their minds in patience. For no crosses nowe happen, but the like or worse haue falne in former ages of the Church. It is vsual with the Papistes to boast of multitudes, howe many, and how mighty bee their friendes and followers, the Gentry, the Nobles, Ladies and Lords, Dukes, Arch-dukes, Prin∣ces, Kings, Emperours, Learned men, Cardinalles, Popes, are on their side, and walke in their way: whereas for most part, a company of silly Tradesmen, and silly persons, take part with vs. To whom though we might truly say, that our number is greater by a good many then they would haue it, and that if the trueth of religion went by number, then the Turkes and other Pagans should bee the true Church, rather then Papists; which come short in multitude of the Pagans, Iewes, and Turkes: Yet let vs cast our eye backe vppon Elias and Paules times, concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God, (which may be preser∣ued and professed by a few as well as by many;) so nowe

the faith of the Gospell, if but one onely professed it in the world, (whereas God is to be thanked, many Nations and Kings doe receiue it,) were not the lesse wholesome and sound, though the whole world besides, did goe after the great whore, as sometime it did. But come nowe nearer* 1.37 to the wordes of our Text, which haue two parts. First, that a remnant of beleeuers were amongst the Iewes when Paul preached. Secondly, the true cause heereof is the e∣lection.

Tim.

Tell vs what is meant by a remnant?

Sil.

It signifies the smalnesse of the number of the faith∣full, that they were farre fewer then such as abode in vnbe∣liese and perished therein; yet the number was not so smal but it made many thousands. There is the like phrase in Rom. 9. 27, 29. It is a metaphor borrowed from a cloth, or heap of wheat, whereof a remainder onely is left: so but a few in comparison of the rest, durst opēly professe the faith of Christ.

Tim.

What may we learne from this word for our Instruc∣tion?

Silas.

First, that that part of men which perisheth, is* 1.38 farre greater then that part which is saued; as the whole heape of corne, is more then that part which remaineth for seede: and the peece or web of cloath, is greater then the remnant: and thus it is written, That many are called, fewe chosen, Math, 20, 16. and that few doe enter into that narrow way which leades to life. Mat. 7, 14.

Tim.

What vse hereof?

Silas.

First, to striue to be of this little stocke, of this* 1.39 poore remnant, whereof not to bee, were better neuer to haue beene. Secondly, it mooueth to great thankfulnes, such as are called to bee of this remnant, when such num∣bers were passed ouer, which were no worse then they by corruption, and as good as they euery way by creation.

Tim.

What is the second instruction?

Silas.

That the promises of God touching eternall life, are neuer voyde, nor euer doe fall away. The reason is,

because in the Church of GOD, there are euer some to whome they are effectually perfourmed, howesoeuer the most neglect and refuse them; yet there is a remnant which receiue them still, and are saued by them.

Tim.

What profit is to be made of this poynt?

Silas.

That the great number of vnbeleeuers and wic∣ked men, should neuer weaken our account and credit of the promises of the Gospell; which being vniuersally reiec∣ted, yet still take place in the elect, to whome they are pe∣culiarly made.

Tim.

Tell vs what is meant by the [election of grace?]

Silas.

The guift of predestination, or the grace whereby men are elected or predestinated; or (by an Hebraisme) a gracious and free election. The meaning is, that such as are kept free from the pollution of Idolatry and other sins, they may not thanke themselues as if they were worthy of it for their workes sake; but are beholding to the good pleasure of God, who hath separated them from others, according to his gracious purpose. Note that election is not here put and taken actiuely, whereby wee chuse grace, but passiuely, whereby men were chosen of God: for hee speaketh of such as were foreknown of God, verse second, of Gods election of men, and not of mens election of God.

Tim.

What is the doctrine from hence?

Silas.

That election vnto eternall life proceedeth from the free fauour and grace of God. This is the same with that which is written, Rom. 9, 11, 15, Eph. 1, 4, 5. Ro, 15, 19.

Tim.

What profit is to be made of this poynt?

Silas.

First, it confuteth the Pelagians, who affirme that* 1.40 men chuse Gods mercies, & not that his free mercies chu∣seth them, whereas this text plainly speaketh not of mans electing God, but of Gods electing men out of his grace, not out of their owne merites. Also it ouerthrowes the conceite of Origen and Chrysostome, which vpon this place imagine some men which beleeue in Christ, to be saued by grace, and others which besides faith, haue good workes, to be saued by the election of grace; deuiding things which

are conioyned, to wit, election and grace, faith and works, as if there could be a iustifying faith without works. Se∣condly, it abateth the pride of all flesh, to teach that electi∣on commeth not from themselues, but is wholly of grace. Lastly, it 〈◊〉〈◊〉 vs vp to great loue and thankefulnesse to∣wards God, to praise him for his free loue.

Tim.

What other doctrines will flow from these words?

Silas.

That if election be of grace, then our iustification, sanctification, and glorification, all be from grace too, as it is written, 2. Tim. 1, 9. Rom. 3, 24, 28. The reason here∣of is, 〈◊〉〈◊〉 est causa causae, est causa causati, & quicquid est causa antecedentis, est causa consequentis.

Tim.

But be grace and works at such vartance, as that these blessings and things cannot proceed from both?

Silas.

Yes verily, they are as contrary as can be: when the cause of election and saluation is to be searched out, there is no coniunction of grace and workes, no more then of light and darkenesse, as the text speaketh If it be of faith, then not of works. The reason hereof is, because merite of works being once put and granted, grace is de∣stroyed, as it is heere written, then were grace no grace.

Tim.

What is the cause of this consequence, that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation?

Sil.

The reason is, because grace giueth eternall life and whatsoeuer belongs to it, as a thing not due, but me∣rite of workes craues them all as a debt: therefore if e∣lection, calling, iustification, &c. should not bee wholly from grace, but in part also from workes, then grace should not remaine free, and therefore shoulde not bee grace: see Rom. 4, 4, 〈◊〉〈◊〉. Gal. 3, 18.

Tim.

What profite of this point?

Silas.

It refuteth such as in the mystery of election, iustification, &c. doe mingle grace and merite of workes together, ascribing some-what to grace, some-what to workes foreseene in matter of election past, or present in matter of iustification; whereas these thinges by God

himselfe, are pronounced, asystata, which haue no agree∣ment at all together. Secondly, we are taught that it is impossible that the Church of God should faile upon earth, because it doth springe out of the election and grace of God, which cannot at any time vtterly faile. Thirdly, it conuicteth them of error which heere vnderstand by grace infused grace, the habite of iustice powred into mans heart by the Spirite; whereas the Apostle speaketh heere of grace, as it is in God (subiectiue) as in a subiect, and doth oppose it as a thing contrary to the works of righte∣ousnesse which be in men, as to a contrary; and tels vs what he meanes by grace, to wit, the election of God. Lastly, this must prouoke all beleeuers to ioyfull thankefulnesse, seeing God when he could not saue them by works which they had not, did by his franke grace chuse and saue them: which deserues at our hands al possible praise both in word and deed, in life and death. Such as bee often mindefull of such a free mercy, to glorifie God for it, it is a good signe that they be vnder this grace, and are euen the chosen chil∣dren of God.

DIAL. V.

Verses 6, 7. And if it be of grace it is no more of workes, or else were grace no more grace, but if it be of works, it is no more grace, or else were works no more works: What then? Israel hath not obtained that he sought; but the election hath obtained it, and the rest haue beene hardened.

Tim.

VVHat doth this text containe?

Silas.

These two thinges: hauing set downe grace to be the efficient cause of electi∣on and of effectuall calling, now he excludeth workes, or denieth them to be any cause thereof. Secondly, he con∣cludeth the first part of this Chapter, touching the casting away of the Iewes, in the seauenth verse; That all which were freely elect amongst them, were certainely saued, none perished but the reprobates, and that through their owne default, because they were hardened in their sinnes,

and namely in their disobediēce of the Gospel of Christ, which they obstinately and rebelliously refused, beeing graciouslie and first tendred to them.

Tim.

What signifies Grace?

Silas.

[Grace] signifies Gods free fauour, or his euer∣lasting gracious loue and mercy; and [workes] doe signi∣fie merite of workes or meritorious workes; for these bee contrary to grace, and not woorkes simply considered as duties.

Tim.

By what argument doeth Paul shut out workes, from being any cause of election or vocation, or how proueth hee that these come not from merit of workes?

Silas.

The argument is taken from the opposition or re∣pugnancy of flat contraries, such as in no wise can stand and consist together, being immediate contraries. The ar∣gument may thus bee framed: If election and calling bee of meritorious works, then it is not of grace; but they both come of grace, therefore not of workes.

Tim.

But why might not the Iewes bee elected and reserued* 1.41 to God, both by grace and merite of workes?

Silas.

That is not possible, for if election were both of* 1.42 grace and workes, then workes were no workes; because what doth proceede of grace, that commeth freely not of debt; but what commeth by merite of workes, that com∣meth by debt; but debt and no debt, that which is free, and by deseruing, bee most contrary thinges. There∣fore to say, that men are elected and called, partly of grace, partly of the merit of foreseene workes, that were to put togither things that cannot agree, to make debt no debt, merit no merit, workes no workes, Grace no grace, and so to affirm and deny one and the same thing; which is a most absurde matter, and vtterly not possible to make contradictories to be both true. For as a sonne that is willed to go on an errand to Rochester on foot, his father promising him a crowne or an angell at his com∣ming backe: if his Father aske him how he will haue his money? suppose that hee aunswere, that he will haue it

partly by fauour, and partly by desert: the reply to him is ready, Thou canst not so haue it; for if it be of fauour, then it commeth freely, therefore not by desert of the worke: and if it be by desert of the worke, then not by fauour; for it is due that commeth by merit & desert, and there is no being beholding to fauour for that.

Tim.

What is the Doctrine to be learned from hence?

Silas.

That mens workes haue no place nor stroke at* 1.43 all in the election and calling of sinners, neither in their iustification nor saluation. The reason is, because works* 1.44 presuppose merit, and merit presupposeth debt, debt is flat against grace; but men are called & elected of grace, also iustified and glorified, as appeareth verse 5. & Rom. 3, 24. therefore election, calling, and the rest, depend not vppon workes, which destroy grace, and grace de∣stroyeth them, when the cause of eternall life is disputed and debated.

Tim.

But good workes come of grace, how then are they such enemies?

Silas.

This is true, grace is the mother and roote of e∣uery good worke, wee haue no power at all to thinke or will well naturally, 2. Cor. 3, 5. Iohn 15, 5. but grace and workes cannot be ioynt causes of election and saluation. In this case they fight together, as put and admit the one, and the other is taken away and shut out; affirme the one, and deny the other. This Antithesis or opposition, is to bee marked against all iusticiaries, whose mouth is stopped and sealed vp, with this one short sentence.

Tim.

What vse is to be made of this doctrine?

Silas.

First, it confuteth such as will haue grace and* 1.45 workes to ioyne together, in the iustification and saluati∣on of sinners, which they say is partly of Gods grace, part∣ly of mens merites. Wee say with the Apostle, they bee altogether of grace, and therefore not at all by merits.

Tim.

But howe can such auoyde this conclusion of Paul, If it be of workes, then not of grace?

Silas.

The enemies of Gods grace haue sundry shifts

to auoide the force of this consequence: for some-times they say that the Apostle speaks only of ceremoniall works* 1.46 of the law, as of Circumcision, Sacrifices, &c. But this can∣not be so, because Pauls words be generall, shutting out all workes whatsoeuer, whether naturall, morall, or legall ceremonies. Of them all he saith, that if election to life eternall come of them, then it commeth not of grace. Also Abraham and Dauid had morall workes as well as cere∣moniall, yet in Chap. 4. verse 4, 5, 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done, but by faith.

Secondly, they say that the Apostle speakes of the works of nature, which (say the Rhemists) doe exclude grace, fa∣uour, and mercy, challenging of debt, not of guift: but not of Christian mens workes, which come from the Spirite and grace of God; these workes comming from grace may euidently consist with the same, and be ioyned with Gods grace as causes of saluation. This shift cannot bee cur∣rant, not onely for that his words be generall, but because Paul speakes of the election by grace, by which all are sa∣ued. Therefore the merite of all workes are excluded, by whomsoeuer they bee done, whether by circumcised Iewe, or baptized beleeuing Christian, or vnbeleeuing Gentile, Secondly, in Ephe. 1, 4. good workes are saide not to be the cause of election, but the end, and fruite, and effect thereof. Lastly, Ephe. 2, 8, 9. Paul saith expresly, we are saued not of works, but by grace through faith: where note, that grace and faith may well stand together, but they doe shut out all sort of workes from being any moo∣uing or meritorious cause of our iustification and saluati∣on.

Thirdly, they say that good workes are shut out from election to the first grace, but not from election to the se∣cond grace, that is, they say that the elect are chosen of grace onely, and are also freely called and illuminated of the Holye-Ghost, without all workes: but the seconde grace, that is, iustification, also sanctification, and glorifi∣cation,

these do admit merite of works to ioyne with grace. Vnto this shifte of theirs I answere, that that Scripture which saith that election is of grace, and, we are called ac∣cording to grace, 2. Tim. 1, 9. doth also say that wee are iustified by grace, not by workes, Rom. 3, 24. that eternall life is the gift of God, Rom. 6, 23. also iustification and glo∣rification bee fetched from Gods eternall loue and fore∣knowledge, as the first and onely efficient cause, as well as election and calling, Rom. 8, 30. Moreouer, election is not onely to the first grace, but to all the meanes and to heauenly glory, which is the end, Rom. 9, 11, 23. Lastly, the Pharisie who ascribed righteousnes and saluation part∣ly to grace, and partly to his good workes, went away vn∣iustified. Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte, yet it is so strong to ouerthrow the doctrine of popish merites, and iustification by workes, as one of themselues Andreas Pro∣les was wont to say in his publike readings, My brethren, sithence holy Scripture attributeth whatsoeuer we are, or haue, al vnto grace, whence commeth that horrible darke∣nesse and superstition, to ascribe so much to merite of workes? Truely the estate of Christianity needes very great and speedy reformation.

Tim.

What other vse of the former doctrine?* 1.47

Sil.

Here is an admonition to all Christians, that albe∣it they are bound to doe good workes of all sorts, and to abound in them, yet it is their duty to renounce the me∣rite of them, and all trust in them, and to sticke whollye and onely in the grace of God through Iesus Christ, for all things belonging to their saluation, least if wee put neuer so little trust in any thing done by vs, we be found the aduersarics of Gods grace. Further we are taught heereby, that the Romish Synagogue cannot be the true Church of Christ, because most obstinately & impudent∣ly they persist to ascribe mans iustification and saluation partly to grace, & partly to merite of works; and thereby

doe ouerthrow the doctrine of grace, which is the very soule and life of a true Church: for take away the doc∣trine of free election, iustification, and saluation, and presently the very foundation of all religion is shaken to pieces; so farre it is off that they can bee the true Church, hauing cast downe the groundworke whereon it resteth. Lastly, it conuicteth such of error, as vnder∣stand this text to bee meant of grace infused into mans heart, whereas grace being set against workes: therefore as workes doe sticke in men as in their proper subiect, so grace heere spoken of hath no other subiect but God.

Tim.

What doctrine doth arise out of the seauenth verse?

Silas.

First, that in the Church of God there are sun∣dry* 1.48 which seeke for righteousnesse and saluation, and neuer obtaine it, as Rom. 9, 31.

Tim.

How comes this to passe, seeing it is promised to such as seeke that they shall finde?

Silas.

The reason is, because they seeke amisse, and* 1.49 not as they ought; whereas that promise is made to such as seeke aright. Vnto which, two things are to be con∣sidered: First the manner, that we seeke these things by faith: and secondly, that we intend Gods glorye as the end of our seeking: see Rom. 9, 30. Many Israelites fai∣led in both these, for they sought righteousnes and life by their owne workes, and therefore obtained it not, as it is written, Rom. 9, 31, 32. and 10, 3. And they rob∣bed God of the glory of his grace.

Tim.

What vse is to be made of this doctrine?

Sil.

It warneth vs that it is not enough for vs to seeke* 1.50 to be iustified and saued, vnlesse we take the right course prescribed in the worde; for many pray and neuer ob∣taine, because they pray amisse; and many striue to enter and neuer enter, because they striue not aright: so many seeke and neuer finde, because they seeke God not for himselfe, but themselues, and for their owne benefites and not for loue of his goodnesse, that they may praise his grace, and set foorth his glory.

Tim.

What other Doctrine from this 7. Verse?

Sil.

That in the bosome of the Church of God, there haue alwayes liued two kinds of people, some elect and called, some Reprobate and hardened. This diuision be∣ganne in Adams family in Caine and Abell, whence did spring two Cities (as Augustine obserueth) one of God, another of the world; it was continued in the family of Abraham, in Isaac and Ismael, the one of them beeing the childe of the Flesh, and the other the Childe of the promise. Also in the house of Isaac in Esau and Ia∣cob: and Christ saith, That at his comming two shall bee in the fielde, the one taken, and the other refused, Luke 17, 34. And lastly, Paul writeth, that of the same lumpe of mankinde, there are made some vesselles of mercie to honour, others vessels of wrath to destruction. The high* 1.51 and soueraigne cause heereof is the wil of God, shewing mercy to whom he will, and hardening whom hee will, Rom. 9, 17. The subordinate cause and second reason is, that there are two beginnings of mankinde, the seed of the woman Christ Iesus, the heade of the elect; and the Serpent Satan, the Prince of this world, which begetteth children of differing and contrary dispositions and qua∣lities, 1 Iohn 3, 8, 9. and Iohn 15, 19.

Tim.

What vse are Christians to make of this truth?* 1.52

Silas.

It reprooues both such as beleeue all men are e∣lect and shall be saued, and such as liue so securely, as if none should perish, and warns vs not to stumble though we see many wicked to be in the world.

Tim.

What is the next Doctrine from this verse?

Silas.

That all the elect shall certainly bee saued, for they attaine what they seeke for, (to wit) Christ and his faluation; as it is not possible for the Reprobate to bee saued, so it is impossible that any of the elect should pe∣rish. The reasons heereof be, First the election of GOD which is vnchangeable. Secondly, the promises of God* 1.53 which are vndeceiueable. Thirdly, the Prayers of Christ which can neuer be denied. Lastly, the power of Christ,

to whose keeping they are committed, which is vnresi∣stable.

Tim.

What Vse of this point?

Silas.

First, they are from hence confuted, which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly, heere is great comforte to such as haue the true markes of their owne election, to assure vnto them their standing in grace vnto saluation, in despight of Satan, sinne, themselues, and the whole world. For they are by grace of election kept from bee∣ing hardned to destruction.

DIAL. VI.

Verse 7, 8. The rest were hardned, as it is written, GOD hath giuen them the Spirit of slumber, eyes that they shoulde not see &c.

Tim.

VVHat is the sum of this Text?

Silas.

That the rest of the Iewes, whō God had* 1.54 not elected, were hardned by the iust iudgement of God, as he proueth by a testimony & oracle of holy Scripture.

Tim.

What be the parts of this Text?

Silas.

Two: First, a proposition; The rest were hardned, namely, so many as not being freely chosen of God, did* 1.55 not obtain Christ and his righteousnesse vnto saluation, all the rest besides these were blinded. Secondly, a proof out of holye Scipture, to confirme the hardening of the Iewes: it proueth two things, not only that many Iewes were hardned, because the Scripture had foretold it; but whence this hardnesse came, or what was the maine and highest cause of the blindnesse and hardnesse of this Ie∣wish people (to wit) the singular or speciall iudgement of God, so appointing, so foretelling, yea, and so wor∣king it in time: also it sheweth what this hardnesse is, to wit, a spirituall slumber or sencelesse sleepe of the soule, or a shutting of eyes and eares, that seeing and hearing, they should neyther see nor heare vnto their conuersion. Lastly, how long this hardnesse did continue vppon the Iewes, namely, euen from Esay his time vnto the present

time wherein the Apostle wrote (vnto this day) which must be referred vnto the end of verse 7. the rest cited out of Esay, being enclosed in a Parenthesis.

Tim.

What signifies the [rest?]

Silas.

The other Iewes which did not belong to the election of Grace, but were reprobates and reiected of God.

Tim.

What is meant by hardning?

Silas.

It signifies properly the thicke skinne of ones hands or feete, with trauell or worke, which is so bar∣ked or stifned, as if it were pierced or pinched, yet it is not felt: but by translation from the body to the soule, it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God. This stub∣bornnesse is noted in Scripture by sundry similitudes, as of a stone, of an Iron sinnew, of a brazen forehead, of an heart of Adamant, Ezek. 11, 19. Esay 48, 4. Zach. 7, 12. Heere in Zacharie, as also in that place of Esay, there is a plaine description of an hard heart. Sec Verses 11, 12, of Zachary.

Tim.

How many kindes of an hard heart be there?

Silas.

Two: one Naturall, which all men bring from the wombe, called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God, being sinners and enemies, vngod∣ly, and the Children of Gods wrath. Secondly, there is an habituall hardnesse which is gotten by long custome of sinne, which for a time takes away both the feare and feeling of sinne. This is common both to elect and re∣probate, but with great difference. For hardnesse of heart in the elect, before their conuersion is totall and temporary, it wholly possesseth them, but it continueth onely vntill their calling; after that their hardnesse is partiall, mixt with tenderncsse and softnesse of heart, as in Dauid and Peter: but in the reprobate it is totall and perpetuall, so as they remaine wholly obdurate and ob∣stinate till their death, as did Cain, Esau, Pharaoh, Iudas,

and these refused Iewes heere spoken of. And this last hardnesse is that which is heere meant in our text, which is both of the whole heart, and final, or for euer. For this onely is peculiar to such as be not elected, as the nearest & iust cause of their destruction; which is inflicted vpon them, not so much for sinne, as for beeing hardened in sinne for their impenitency in sin, to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne.

Tim.

But it should seeme, that fewe or no men are whollie hardened, because Pharaoh yeelded, and desired Moses to pray* 1.56 for him, Esau wept, Achab put on Sacke-cloath. Also, of Iudas it is written that hee repented, and that Foelix trembled, and Balaam wished, that hee might dye the death of the righ∣teous.

Silas.

These were but sudden motions in the wicked,* 1.57 which lasted not, like vnto flashings or lightnings. Se∣condly they proceeded not from a soft and brokenhart, but from slauish feare and dread, or present smart of di∣uine iudgement. Thirdly, that beeing once ouer, they returne to their former wickednesse and contempte of Gods will, as Pharach did, and Felix, and the reste of them, &c.

Tim.

What is the Doctrine out of these words?* 1.58

Silas.

That finall stubbornenesse in sin, when a sinner obstinately continueth till his death in one, or more knowne sins, is a certaine marke of distinction betweene an elect childe of God which shall bee saued, and him which shall be for euer condemned, as appeareth Rom. 9, 17, 18. Math. 13, 15. Iohn 17, 11. 1 Iohn 5, 18. The Reasons heere of be, because it is neither sinne, nor the* 1.59 number, nor the long continuance in them, that makes the actuall difference. For in all these things, many of the elect and reprobates are like; therefore that which doth it, must needes be this vniuersall and finall hardnesse of heart, vnto which reprobates are giuen ouer, and so are not the elect. For whome God elects, into their hearts

he puts his Spirit, which changeth their stony hearts in∣to fleshy, being made pliable by his will: but the rest (as our Text is) they are hardned and left in their naturall corruption, to persist in it to death; and this is the se∣cond reason of the doctrine, that the elect haue their na∣tural stubbornnesse corrected by the Spirit of sanctifica∣tion, which altereth and reneweth them vnto the obedi∣ence of the word, 1 Pet. 1, 2. 2 Thess. 2, 13.

Tim.

What profit are we to make of the knowledge of this Doctrine?

Silas.

It may serue to keepe vs from rash iudgement,* 1.60 that wee neuer giue finall sentence vppon any man, to brand him for a reprobate; for who can tell if a wicked man will so continue vnto the end of his life? some haue beene called at the ninth houre of the day, some chaun∣ged at the eleauenth, and one (to wit the Theefe on the crosse) conuerted at the twelfe and last houre. Secondly, heere is a warning to all Christians, aboue all thinges in the world, to striue against hardnesse of heart, and to la∣bour for soft and obedient hearts; for as this latter hart* 1.61 (to wit) when it is mooued and bowed by God to fol∣low his worde, is the greatest blessing, being the pecu∣liar note of the Childe of God, and a speciall fruit of the Couenant; so the other (to wit) a stiffe and vnyeelding heart, is the greatest curse, beeing the marke of cast-a∣wayes and reiected persons; vnto which euery man is so much the nearer, the nearer he is vnto hardnes of heart; and so much the further off, the more softe and contrite his heart is.

This admonition will be found so much the more need∣full, if we duely consider with our selues these two things. First, that we liue in times of exceeding great case, plenty, and prosperity; by which meanes the heartes of men are most vsually hardened and made forgetsull of God: as it is written, Deut. 32. 15. of the Israelites, when they were full and well fed, they forgot the strong God that made them, and prooued like the vngratefull Horse, that spurneth and

kickes at his maister that fedde him. Secondly, that this iudgement of hardnes of heart, hath generally ouerspread most men which nowe professe the Gospell, all places be∣ing full of wilfull sinners, which haue hearts as hard as the flint, or the smithes anuell, or the adamant; such as no meanes, faire nor soule, either benefits or afflictions, thret∣nings or promises, can either breake or somuch as bend them. The very word it selfe, which should be the meanes of softning them, through their owne mallice, prooues a greater meanes to harden them. Therefore in this generall hardnesse of hearte, there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses: as namely, besides the constant vse of the publike workes of religion, prayer, sacraments, the word read and preached: these foure things following, are to be done of all which desire to escape an hardned heart. First, in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it, and their owne sinnes which procured it, alwayes begging that euery affliction may be effectually blessed, to the humbling of their hearts. In time of their prosperity, dayly to confesse their knowne sinnes particularly vnto God, with great griefe for the offence of God in them all and euery one of them. Then to medi∣tate often and earnestly, of Gods iudgements against sinne in this worlde and in hell: also to meditate of the passion and death of Christ crucified, of their owne mortality and death, of the day of iudgement. Lastly, to inure themselues to mourne as well for their small as great sinnes, and to a∣uoyde diligently the occasion of all sinnes. In the third place heere is an exhortation to stirre vp such to giue God thankes, as haue receiued a soft and sanctified heart, a sure testimony of their election by grace, when their hearts are so tender, as euery worde of God can pierce and prick it, and take place for framing them to the sound obedience of his will. 2 Thes.2. 13. Acts2, 37.

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* 1.62 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* 1.63 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* 1.64 is sufficient to confirm all doctrines of godlines. Paul and other pen-men of the worde, vse no other proofe of* 1.65 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* 1.66 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* 1.67 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,* 1.68 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* 1.69 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* 1.70 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* 1.71 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* 1.72 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* 1.73 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* 1.74 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* 1.75 blindenes and obstinacy both of minde and heart, which* 1.76 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* 1.77

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?* 1.78

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* 1.79 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.

DIAL. VIII.

Verses 9, 10. And Dauid sayth, Let their table be made asuare and a 〈◊〉〈◊〉, and a flumbling blocke, euen for a recom∣pence vnto them; Let their eyes be darkened that they see not, and 〈◊◊〉〈◊◊〉 their backe alwayes.

Tim.

WHat is the drift and end of this Scripture?

Silas.

To prooue the relection of the Iewes,* 1.80 〈◊◊〉〈◊◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉〈◊〉 wilfully contemned it, being wholly possessed with a Spirite of slumber. And this Paul proues by a testimony out of the Psalme 69, 22, 23. wherein Dauid bearing the person of the 〈◊〉〈◊〉 (of whom he was a Type) dooth complaine

of the extreame iniuries and oppressions wherewith the Iewes (his owne people and countreymen) should vexe Christ. Amongst other things, that they should mingle his meate with gall, and Vineger with his drinke: and now in this Texte, by way of imprecation or curse, hee prayeth for Gods horrible wrath and punishment to come vpon them; and namely, that their mindes might be spoiled of all iudgement and discretion, to discerne or choose thinges; and their bodies of all strength, that they might be able neuer to attaine good thinges desi∣red, nor to hurt the godly; and their life to be voide of all comsorts, that al their most pleasant things might be turned to their destruction. Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled: therefore, the ge∣nerall vnbeleefe and hardning of the Iewes, is no incre∣dible thing to be wondered at. Note, that though Paul changeth some words, yet he holdeth the sence like an Apostolicall Prophet, keeping and explaining the mea∣ning by alteration of words.

Tim.

What things are to be considered in this Text, cited out of the Prophet Dauid?

Silas.

Two things; First, the parts or seuer all kinds of* 1.81 punishment. Secondly, the equity of the punishment wished vnto the malicious Iewes, for resisting and resu∣sing Christ the redeemer of mankinde.

Tim.

What is the first kinde of punishment?

Silas.

That their Table may be made for a snare.

Tim.

What signifies the Table?

Sil.

It is a figuratiue and borrowed speech, signifying all things where in the Iewes delighted and tooke plea∣sure; because men who bee rich and great, doe furnish their Table with goodly delicacies, meats, and drinkes, pleasant to the taste and sight: also, for that men come to the table to be refreshed and merry. Hence it signi∣fies whatsoeuer is acceptable and delightful vnto vs, gi∣uing vs contentment and comfort in this life; I say, that

by a Synecdoche, the Table importeth riches feasts, pro∣sperity, peace, and publicke estate; yea all their spiritu∣all and temporall blessinges, as Scriptures, Sacrifices, Temple, or whatsoeuer they had which was good, pro∣sperous, and glorious, (as Chrysostom, Caluin, Peter Mar∣tyr, and Paraeus expounds it:) he prayeth that all this may be turned to their hurt, ruine, and downfall.

Tim.

By what comparisons is this hurt and ruine set forth in our text?

Silas.

By three similitudes: First, of a snare wherein Birds are taken when they thinke to feede. Secondly, of a net or trap, such as wilde Beasts are caught in. Third∣ly, of a stumbling blocke or stone, whereat blinde men or drunkards do stumble and fall. This first punishment, how it is fulfilled in the Iewes, experience of many hun∣dred yeares, haue made it so plaine to all men, as it nee∣deth no proofe at all. For all men know what was the name, dignity, renowne, glory, riches, priuiledges and benefits bestowed on that Nation; and now what cala∣mities of body and soul they are tormented with, being plagued with extreame infamy and indignity, being va∣gabonds, hatefull to God and all men: their wealth or whatsoeuer may make for their welfare, beeing made their snare to entangle them, whiles they are banished in sundry countreyes, and cruelly slayne for their Riches sake.

Tim.

What is our Doctrine to bee learned from this first* 1.82 punishment?

Silas.

That vnto wicked men which are Gods ene∣mies, their most deare and precious things are made the meanes of their owne destruction: howsoeuer they lifte vp their hornes, and exalt their heads on hie, and flourish like a greene Bay tree, and seeme to be rooted in prospe∣rity, as though they should neuer be remooued, yet it is certaine, that whatsoeuer is giuen for their benefit, shall be conuerted to their bane and mifery. The reason here∣of* 1.83 is, because they do abuse Gods gifts by pride, Wan∣tonnesse

riot, and excesse: or else, by couetousnesse and vsury, cruelty, and oppression. Hence it is, that God in his iudgement wil at length destroy them, & bring them to sudden and horrible desolation; as it hapned to these Iewes, and to Balthazar in Daniell, to the rich man in the Gospell: and to Caesar Emperor of Rome, who was slaine in the Senate, where (his Table) his glory was: and to Absalon, who was hung vp in his lockes wherein hee de∣lighted, as a man doth in his table and dainties.

Tim.

What profit is to be made of this point?

Silas.

It teacheth the forcible poyson of sin, when it* 1.84 is continued in, changing the nature of things, making that hurtfull which is healthful in it selfe; as the Gospel to be a sauour of death, the Sacraments a iudgement, 1. Cor. 11, 24. Christ a rocke of offence, 1 Pet. 2, 7. a Table a place of safety and security, of mirth and friendship, to be a snare and trap, and an occasion of ruine. Secondly, it teacheth also the condition of such as liue in the ser∣uice of sinne, without turning to God, to be most vnhap∣py; to whom all things, not sinnes and afflictions onely, but Gods gifts and blessings also, shall bee turned vnto their euill both temporall and eternall. Thirdly, it ser∣ueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngod∣ly liuers. If 〈◊〉〈◊〉, Iob, and Dauid, repined and grieued at the prosperity of sinners, let others feare a fall, where such Saints so strong did stumble. See Psal. 37, 1, 2, 3, &c. Let God alone with them, and bee not troubled about them. Fourthly, it makes much for the consolation of the godly, to whom not onely things desirable & good, but euen hard, vnhappy, bitter, and deadly things, shall turne and become wholesome and good; as sickenesse, weakenesse, pouerty, imprisonment, banishment, infa∣my, and death, &c. All things shall worke together for good to such as loue God, Rom. 8, 28. The reason is, be∣cause Christ by his crosse, hath sanctified the crosses of the faithfull, and pronounced them blessed which mourn

and suffer, Mat. 5. therefore Christ by death was broght to his resurrection and glory, so his Apostles and other professors by most cruell Martyrdome, haue had theyr faith tried as Golde in the furnace, and haue been tran∣slated to eternall blisse and glory in heauen. Lastly, it warneth all men to pray God earnestly to blesse his be∣nefits vnto them, that as they are good in themselues, so they may proue good to the possessors of them.

Tim.

Come now to the second punishment, and tel vs what it is?

Silas.

The blindnesse of vnderstanding in Heauenlie things, [Let their eyes be darkned.] This is a speech borro∣wed from the body, and applied vnto the minde, which is (as it were) the eye vnto the soule. The darkening of this eie, signifies the taking away of vnderstanding from the Iewes, making them witlesse and blockish, that they might see no more in the matters of God, and of salua∣tion, then a blinde man can see at noone day in worldlie matters.

Tim.

What is the Doctrine which doth ar se now out of these words thus openad?

Silas.

To bee depriued of the vse of vnderstanding in* 1.85 things pertaining to God, is a dreadfull iudgment. The proofe heereof, is from Deuter. 28, 28, 29. where GOD threatneth the disobedient to his Lawe, to smite them with blindnesse and with astonishment of heart, that plaine and easie, and familiar matters should be as harde and obscure vnto them, as the Sunne is darkesome vnto him that lacketh his sight. Example of this iudgement, we haue first in Pharaoh, who hauing disobeyed Gods warnings, bidding him let the people go; and after ma∣ny and most sharpe plagues, hauing hardned his heart a∣gainst Gods knowne will, was stricken iustly of GOD with such a spirituall madnesse, as hee was not able to perceiue it to be a sinfull and hurtfull thing vnto him, to keepe the children of Israel still in his land; but after hee had let them go, he wold needs obstinately follow them

vnto the red Sea, which was the destruction of him and his people. Likewise, the Pharisies had their mindes so darkened of God, as they could not discerne any sinne or danger, in putting to death Iesus, though they had often felt that he had done them no euill at al, but much good, and in their presence had many wayes and manifestly witnessed (by his life, doctrine, patience, myracles) both the innocency of his manhood, & the truth of his God∣head. A certaine shadow of this iudgement, we haue set forth in the Sodomites, Gen. 19, 11. who being smit with blindnesse, did in the day-light euen grope after the doore of Lot his house. If wee do account it a verie great euill to haue the eyes of our bodie put out, then to bee depriued of the light of vnderstanding, must bee a more heauier iudgement and calamity by how much the soule is more excellent then the bodye, and the benefit of in∣ward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye.

Tim.

How may Christian; edifie themselues by the know∣ledge & meditation of this Doctrine?

Sil.

First, in respect of themselues, it must stirre them vp vnto thankefulnesse, to blesse God for clearing their eyesight by the Spirit of Wisedome. Also to pray vnto God for the continuance and encrease of it, and to be de∣liuered from the iudgement of a blind heart. Lastly, that to this end they endeauour alwayes to glorifie God by their knowledge, by turning it into practise and actions. Now in respect of others; to take compassion of such as are vnder this iudgement. For if wee will pitty poore blinde men which cannot see their way; and Idiots or fooles which lacke the vse of naturall reason: much more we ought to greeue for such as haue lost the vse of spi i∣tuall vnderstanding, not being able to see the way vnto saluation: and take it for a surety, that hee hath a verie 〈◊〉〈◊〉 heart that cannot mourne for such, or at least bee ḡrieued, for that his heart is so hard.

Tim.

What was the third punishment?

Silas.

The bowing of their backs or loynes, wherein there is another Metaphor, translating that to the soule and the estate of the Iewes which is proper to the body, the strength wherof doth chiefly consift in the backe or loynes, the bowing whereof importeth as much as the weakening or diminishing of this bodily strength: by all which is sig∣nified vnto vs, that the malicious Iewes for the contempt of Christ & his Gospell, should loose their whole strength, both spirituall, lacking all endeauour to doe that which is good; and temporall, hauing their ciuill authority and go∣uernment taken from them.

This iudgement began to bee executed vpon them be∣fore the birth of Christ, when Augustus Caesar was Em∣peror of Rome; and afterwards was more thoroughly in∣flicted, when the Emperor Titus tooke the Citty, burnt the Temple, brake downe their wals, put the people to the sword, and laid all wast, so as there was not any more any face or forme of a Common-wealth amongst them, being vtterly voide of all lawes and regiment, and bee∣ing made vassalles and vagabonds vpon the face of the earth, and so haue remained now fifteene hundred yeares and aboue, which continuance of this iudgement is no∣ted in this word [alwaies.] When it had lasted, but 3. hun∣dred yeeres, Chrysostome wondered at this iugdement of God; how then ought we to be astonished at the consi∣deration of it? Let vs learne from it generally the ex∣treame fiercenesse of Gods wrath against vnbeleefe, for the which he would so exceedingly and seuerely plague his owne peculiar people: More particularly let vs ob∣serue, that it is a plaine and and a sure token of Gods in∣dignation against any Country, to haue the chiefe props or staies thereof, eyther sore shaken, or wholly remoued, and to become like a tottring wall or broken hedge, for lacke of good lawes, wise Gouernours, the power of the sword, &c. For proofe heere of see Esay 2, 2, 3, 4, 5, 6. &c. which should preuaile with vs, to moue vs to be thanke∣full

to God both in word & deed, for that little strength that is left vnto vs, least if we continue in our vnthank∣fulnesse and sinfull course, we doe worthily thereby pro∣uoke God to bowe our backs and strike through our loynes, and strip vs of all our strength to become not on∣ly feeble, stooping, and crooked, but fall downe flat till our enemies tread & trample vpon vs as on myre and dirt in the streete. If God did thus vnto Ierusalem and the Iewes which were great among the Nations, euen his be∣loued people, whom he had honoured with fame and re∣nowne aboue all people; yet if hee spared not them for their transgressions, but made their strength to fall, so as they were not able to rise vp, Lamen. 1, 14, 15: then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs, by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them. Wherefore let vs speedily repent, and turne to the Lord with all our hearts, earnestly praying him to heale our Land, which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs: let vs beware least we giue God cause to take vp that complaint against vs, which sometimes hee tooke vp a∣gainst the Iewes by his Prophet Esay Chap. 57; verse 1. The righteous perisheth, and no man considereth in his heart.

Tim.

We haue heard hit her to of the three 〈◊〉〈◊〉 of punish∣ments wished or prayed for against the Iewes, let vs heare what is to be saide touching the equity of these punishments, how inst they be?

Silas.

That is pointed at, and noted in the worde [re∣compence] in the end of the ninth verse, whereby is sig∣nified a retaliation and requitall to the wicked Iewes, that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them, and especi∣ally had perfecuted Iesus the sonne of God, giuing him vinigar to drinke, and gall to eate, to vexe him with all:

So it was but rightfull that God mete home the Iewes with their owne measure, paying them with their owne coyne, and for a recompence to them, should strike them with blindnes, for sinning against their knowledge, and should make their most pleasant and prosperous things to proue bitter and dangerous; and finally, should turne their greatest strength to weakenesse and feeblenes, be∣cause they had abused it vnto wickednesse.

Tim.

What instructions are we to gather from hence?

Silas.

First, that it is a righteous thing with God, not onely to punish sinners, but to proportionate the paine and make it like vnto the sinne, as it were eye for eye, tooth for tooth, bloud for bloud, spoyling for spoyling, iudging for iudging, &c. Touching which thing looke more vpon Rom. 1, 25, 26. This ought to awake sin∣ners, which haue iniuried eyther God or man, that by hearty repentance they may preuent and turne away Gods righteous recompence. Secondly, from this word (recompence) wee learne another lesson, namely that blindnes and ignorance from God, hath not the nature of sinne simply and onely, but of a recompence, when it is inflicted as a due requitall for former sinnes: and in this respect sinne is from God as author, (to wit) as sinne hath the condition of a recompence, but not as it hath the quality of a trangressiō; for so it proceeds from Sathans suggestion and mans corruption. In sinnes mans euill worke in offending God by breaking the law, must bee seuered in consideration and truth, both from the good worke of God, and his iudgement by punishing offences righteously: which if Papists would confesse, (for they* 1.86 cannot but see it) they would cease to slander vs Protes∣tants, by speaking and writing that wee make God the proper cause of sinne (as it is sinne,) whereas wee teach that in sinne beside the anomia, which is from man him∣selfe, there is also antimisthia, which is the proper worke of God.

Tim.

We haue seene what is to be learned from the parts of

this text, is there not some thing to bee learned from it beeing wholly considered:

Silas.

Yes, and namely thus much: that sometime, and in some causes, and from some persons, imprecati∣ons and curses be lawfull.

Tim.

In whom be imprecations lawfull, and towards whom, in what causes, things, & in what manner?

Silas.

First, it is lawful in God himselfe the soueraigne* 1.87 and righteous author of blessings and curses, Leuit. 26. Deut. 28. For God being himselfe most holy, can ney∣ther blesse nor cursse no otherwise but holily. Also in the Prophets and Apostles which had the Spirit of Pro∣phesie, & a warrant by a speciall calling to curse others, it was in thē absolutely lawful so to do. Thirdly, in pub∣licke persons, as Magistrates, Ministers, and Parents, it is lawfull conditionally, that the cause of their curse be not priuate, but publickly (to wit) Gods glory. 2. that their affections be not partiall nor maliciously distem∣pered with desire of reuenge. Now for the persons to∣wards whom imprecation must bee vsed, they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse, such as were Ananias, Simon Magus, Elmas the Sorcerer, the Traitor Iudas, the cruell persecuting Iewes. Thirdly, curses must bee vsed onely in such matters as do concern God or his church. And fourthly, not in those thinges that are eternall (for no man without peculiar reuelation, may pray for the damnation of any man) but in things which are tempo∣rall, so farre forth onely as they may tend to the saluati∣on of the parties. Finally, as touching the manner, cur∣ses are to be wished no otherwise then with this affecti∣on of the conuersion of others, expressed or vnderstood if they belong vnto God, or otherwise that they may be confounded.

Tim.

Whereunto may the knowledge of this doctrine helpe and further Christians?

Silas.

First, to reproue such as rashly out of spleene or

choller, do banne or curse either themselues or others, their children or neighbours; and secondly, to warne them to take care of repenting for that which is past, & hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecati∣ons, least besides the taking of the sacred name of GOD in vaine, contrary to the third commandement, they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths, as it is threatned in that verie precept; and as it hapned vnto one Charles Duke of Bourbon, who was slaine with a Gun-shot in the assault of a Towne, as hee had wished vnto himselfe; and vnto one Henry an Earle of Schuartz∣bourgh, who miserably perished, being drowned in a Iakes, according to his vsuall imprecations; and vnto two women in Germany; whereof the one to get credite vnto her words, did pray that if it were not true which she had spoken, that she might neuer speake, and she was made dumbe. And the other out of choller praying that the diuell would take her sonne, was presently possessed. And lastly vnto the Iewes, who by imprecation cursing themselues and their children, Mat. 27, 25. they do most wofully lie vnder it vnto this present houre: which shold be of force to admonish all men to auoide prophane cur∣sing; for such as loue cursing shall bee cloathed with it, and blessing shall be farre from them, as it is written in one of the Psalmes.

DIAL. IX.

Verse 11. I demaund then, haue they stumbled that they* 1.88 should fall? God forbid: but through their fall saluation com∣meth vnto the Gentiles, to prouoke them to follow them.

Tim.

VVHat doth the Apostle now performe in these words, and so following?

Silas.

Now, he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty (not to insult ouer the cast-away Iewes) and to comfort the vnbeleeuing abiect Iewes, not to despaire for their fall, as if they were ne∣uer

to rise and be restored. And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter, the one parenetical, contayning exhortations vnto humility: the other, Propheticall, fore telling the reuocation of the Iewes to theyr great comfort.

Tim.

How doth Paul passe forwardes to this exhortatorie part?

Silas.

By a double Prolepsis, or preoccupation, where he meeteth with, & answereth two obiections which a peruerse cauilling Iewe, might make against his former matter. The first of them is in this 11. verse, to this pur∣pose. What, shall the reiected Iewe alwayes remaine in vnbeleefe, and so perish? Or hath God cast off so manie Iewes to this end, that hee might vtterly destroy them? This question ariseth out of the former part of the chap∣ter, wherein Paul had taught two things: First, that som Iewes then liuing, were elect by grace, and shall bee sa∣ued. Secondly, that the most part of them were left in vnbeleefe, and should perish and be destroyed. This lat∣ter part was proued by testimony of Scripture out of E∣say and Dauid, which told before that God would giue them the spirit of slumber, and darken their eyes, and lay a stumbling-blocke before them. Heereupon one might say vnto Paul, Did God this to the Iews that they might stumble and fall, that is, come to ytter ruine and destru∣ction? Which question, doth not inquire into the in∣tention of the wicked Iewes, what they meant by refu∣sing of Christ, but into the ends of Gods counsell, deli∣uering them to be hardned, that they might be cast out from Christ and his saluation. What God did respect heerein, is now demanded.

Tim.

What do we learne from this Obiection?

Silas.

That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation; as if a Tyrant should put out anothers eye, and then lay a blocke in his way to make him stumble and fall, that so

he might dash himselfe in pieces. Let vs not maruaile then, if Gods counsell bee charged nowe with crueltie and in-iustice, seeing it was to then euen in the Apo∣stles time.

Tim.

How doth the Apostle answer this obiection?

Silas.

Two wayes: First, negatiuely, denying this false end of Gods counsell, [God forbid,] shewing that it* 1.89 was not their downfall which God intended. Secondly, affirmatiuely, putting downe the true ends of the same, as first the saluation of the Gentiles: and secondly, the conuersion of the Iewes by theyr example [But rather, &c.]

Tim.

What learne wee from the Apostles denying of the thing obiected?

Silas.

That though the perdition of the vnbeleeuing* 1.90 Iewes, and other enemies of God bee the euents which followeth vpon their eternal reprobation (for they can∣not be saued whom God would not choose vnto salua∣tion, & it is a thing decreed of God, otherwise it could not bee) yet it is not the end which God propounded onely or chiefly to himselfe, or at all for it selfe. My rea∣sons be, first it is against the nature of God, that he being a most gracious creator, should delight in the ouerthrow* 1.91 of his creature. Secondly, it is against the plaine worde of God which saith, That he delighteth not in the death of a sinner, Ezek. 18, 31, 31. God forbiddeth vnder a curse, to lay a blocke in the way of the blind, to make them stum∣ble and fall; therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes, and to that end should blinde and harden them.

Tim.

But Paul saith, that God appointeth some to wrath, 1 Thessal. 5, 9. and of olde ordaineth men vnto damnation, Iude 4.

Silas.

Destruction is no end of Gods counsell for it selfe, and as it is such, (to wit) the ruine and hurt of the creature, but with relation to some other thing, and as it hath in it respect of good (to wit) as it serueth to the

manifestation of his high Iustice, and of his power. Rom. 9, 22. For though there be a supreame good, which is so good as at no hande it becommeth euill (to wit) GOD himselfe; yet there is no extreame euill which hath not some consideration of good, and so it is willed and or∣dained of God, and none otherwise.

Tim.

What Vse heereof?

Silas.

It cleares God of tyranny and vnrighteousnes,* 1.92 and his Ministers from teaching him to be so, when they teach his predestination to hang vpon his owne will as the Soueraigne cause, before and beyond which there is no other: therefore let iniquity stop her mouth, and let God be confessed to be holy in his wayes.

Tim.

Come now to the ends for which God reiected the Iew, and tel vs what is meant by Gentiles?

Silas.

All people sauing the Iewes, the worlde being diuided into Iew and Gentile.

Tim.

What is meant by Saluation?

Sil.

The doctrine which worketh faith vnto saluati∣on, or which calleth vnto saluation.

Tim.

What is meant by fall?

Silas.

The losse of Christ his grace and glorie: a most grieuous fall.

Tim.

What is meant by ielousie?

Silas.

An enuy towards the Gentiles, with an earnest desire and longing to be like them, by recouering their lost estate?

Tim.

What learne ye heereby?

Silas.

First, seeing the ends of Gods decree, touching* 1.93 the reprobating so many Iewes, were so holy and good (as the calling of the Gentiles, and the receyuing in of the Iewes) therefore his decree ought not to be blamed but extolled rather, because it aimed at most woorthie markes. Secondly, we learne, that out of things most e∣uill, God can draw much good. As the vnbeleefe of the Iewes, and their fall from saluation, is a most grieuous euill; yet by Gods prouidence, there did spring out of

it two very good things, the vocation of the Gentiles, and the conuersion of the Iewes; which were not meerely exe∣cuted by Gods bare permission, as if hee onely suffered these things (as a beholder or looker on) whereas nothing hapned without his will: but are the happy effects of Gods gracious prouidence, so wisely ordering and disposing their contumacy, as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in, and thereby at last prouoke the Iewes to seeke their owne re∣stitution vnto their former condition. Thus in the admi∣nistration of the worlde, Gods prouidence and goodnesse draweth life out of death, and grace out of sinne, and good out of euill, as in the creation hee made light spring out of darknesse.

Tim.

What profit is to be made of this poynt of doctrine?* 1.94

Silas.

That Christians must study how to conuert their* 1.95 owne sinnes, and the fall of others to their benefit; for see∣ing God purposeth good to some, by the sinne and fall of others, it behooueth vs to consider wisely, howe to con∣uert our owne falles, and other mens ouersights to our spi∣rituall welfare.

Tim.

What good may wee take of our owne falles, and the falles of others? shewe vs this more fully and distinctly?

Sil.

First, our owne sinnes should be a meanes to hum∣ble vs. Secondly, to cause vs to be more watchfull. Third∣ly, to stirre vs vp more to prayer against them. Fourthly, to a greater strife against sinne, that it preuaile not nor soile vs. And lastly, to a greater compassion towardes our neighbors which haue falne by feeling our infirmities. The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like; also to take occasion of exerci∣sing charity in prayer for them, and admonishing of them. Wee had neede to haue skill to knowe how to reape some good of sinne, for wee haue had a great deale of harme by it, euen the offence and displeasure of a good God, the wounding & defiling of our conscience, hurt to our name and estate, danger of perishing to our persons, many mi∣series,

and death in the end; which should cause vs to feare before sin, and after sin to bee made wary and wise by our owne, and other mens faults.

Tim.

What other things to be learned from hence?

Silas.

That there is great difference betweene God and* 1.96 men in their manner of gouerning: his wayes & our wayes are not alike; for he may vse all occasions, meanes, and in∣struments of doing good, because hee is a most free agent, and cannot bee defiled by partaking with euill; but men are bound to doe good things by good meanes, Rom. 3, 5. Wee may not doe euill that good may come of it. Moreouer* 1.97 we learne, that where the Gospell is, there commeth salua∣tion; for it is both a message of saluation to sinners, and the power of God vnto saluation, Luke 2, 10. Rom. 1, 16. Therefore called Gospell, (that is) a gladsome tidings, and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it. Lastly, we learne that the prosperity* 1.98 of others, it is the cause of iealousie, and enuy in our selues, the Gentiles good is the Iewes griefe; which though it be a sin, yet God can and will make good to come of it; but tho God in his prouidence can dispose faults to very good ends, this must not be any encouraging to offend.

DIAL. X.

Verse 12. Wherefore if the fall of them be the riches of the worlde, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?

Tim.

VVHhat doth this scripture containe in it?

Silas.

An illustration or larger setting foorth of the two ends of the fall of the Iewes, mentioned in ver. 11. viz. the adoption of the Gentiles, and the repentance and conuersion of the Iewes; this latter hee beginneth within this 12. verse, and the former he illustrateth in the 13. and 14. verses. The reason why he first dealeth with the lat∣ter end of Gods counsell by an hysterosis, it is because it see∣meth to bee contrary to the former, and therefore hee is carefull to reconcile them.

Tim.

How may these two endes seeme to fight one with ano∣ther,

as mutuall enemies?

Silas.

Thus, as if the Iewes were cast out of the coue∣nant and Church, to make roome for the Gentiles to come in; hereof the Gentiles might surmise, that the receiuing of the Iewes should be their reiection and cutting off. For it was likely and might bee feared, that as the falling away of the Iewes, was the occasion of the conuersion of the Gentiles; so the conuersion of the Iewe, should occasion the falling away of the Gentile. Vnto which obiection, the Apostle answereth negatiuely, denying the obiection; hee strengthneth his argument from the lesse to the more, thus: If the diminishing and pouerty of the Iewes, bee the riches of the Gentiles, much more shall their plentifull calling be: if their fall do further the saluation of the Gen∣tile, their restoring shall not hinder but further it more. For if God can doe that which is lesse likely, to draw good out of euill; much more hee can turne that which is good, to the good of the Gentile. Againe, a thing which is good (as the restoring of the Iewe) hath a proper inbred vertue, to bring forth that which is good; but a thing which is euil (as the fall of the Iewes) bringeth forth good accidental∣ly, not as a cause, but as an occasion onely.

Tim.

Expound the wordes, and tell vs what is meant by [fall.]

Silas.

The casting off of the Iewes from Christ in part,* 1.99 and not wholly; therfore called (diminution, or minishing) by which worde wee are not to vnderstand the Apostles, which were but few and abiect, yet enriched the Gentiles by their preaching: but the falling away of the Iew vnto a few & small number: for the most of them refusing Christ by vnbeliefe, the residue were but a few; and therefore fit∣ly called a minishing, or a diminution, which is not an ex∣cision or cutting off the whole, but a decision or cutting a part from the whole.

Tim.

What is meant by [world and their riches?]

Silas.

[World] signifieth the Gentiles, so expounded in the wordes following: and the riches of the Gentiles im∣plyeth

both the great multitude of the Gentiles called to Christ by the Gospell, and the thing wherewith they were enriched, euen the plentifull knowledge of Christ, and the abundant graces of the Spirite.

Tim.

What signifies abundance?

Sil.

Two things: First, the great company of the Iewes which shall be called, towards the end of the world. And secondly, the encrease of spirituall graces bestowed on the Iewes in their generall conuersion: So as this is the summe of this whole verse, Seeing the Iewes being fallen* 1.100 away from God, and brought to a little number, did oc∣casion the plentifull and generall vocation of the Gen∣tiles vnto grace, therefore the Iewes themselues beeing generally called, and abundantly blessed with the riches of Christ, there shall most certainely thereby come great good to the Gentiles.

Tim.

Let vs now see what doctrines doe arise out of this 12. verse thus expounded.

Silas.

First, we learne the exceeding great seuerity and most sharpe wrath of God, in the great fall and misery of* 1.101 the Iewes, his owne and onely people, for many thou∣sand years endowed with innumerable priuiledges, as in Rom. 9, 5, 6, 7. yet the greatest part of the whole Nation was fallen from God into extreame desolation. The rea∣son* 1.102 heereof, is the malice and infidelity of the Iewes stri∣uing against Christ the Sonne of God, and his Gospell preached by himselfe and his Apostles, and calling them sweetly vnto saluation, see verse 20.

Tim.

What vse is to be made of this doctrine?

Silas.

It warneth all men to stand in awe of Gods se∣uerity,* 1.103 and to keepe from sinne, through feare of his iustice, Psal. 4, 5. How will he spare thee, when hee did not spare a whole Nation? how will hee pitty a wilde branch, which did cut off the true Oliue? Therefore feare him all yee peo∣ple, because he iudgeth without respect of person, 1. Pet. 1, 17. The second vse is to exhort vs to beware as of all sinne, so chiefely of vnbeleefe, which thrust Adam out of

Paradice, the Iewes out of the Church and out of heauen too, and tumbled them downe to hell, Reue. 21, 8. Vnbe∣leefe most dishonoureth God, most hurteth men, beeing the roote of all sinnes, and cause of temporall and eternall torments: therefore we ought much mislike it, and migh∣tily striue against it.

Tim.

What is the second doctrine?

Silas.

That the Iewes shall be restored to grace towards,* 1.104 the end of the worlde, and that not by two or three, or a few, but by great companies. As the whole nation in a manner departed from Christ, so in a manner shall the whole nation returne to him: the proofe heereof is in this verse, in the word [abundance,] and in verse 26.

Tim.

What profit is to be made heereof?

Silas.

It commends the immeasurable mercy of God in deliuering such a rebellious and forlorne people. Se∣condly, his incredible power, beeing able to call vnto Christ a people that despised and strongly resisted him, as if he should raise the dead out of the graue. Lastly, see∣ing God is willing to pitty them, it behoues vs so to doe, and earnestly to pray to God for their recouery, and not to despaire eyther of our selues or others, beeing very greeuous sinners before God.

Tim.

What is the third doctrine?

Silas.

That the true riches of a Christian is not in gold* 1.105 or siluer, &c. but in the multitude of the faithfull, and plentiousnesse of Gods graces in them, 1. Cor. 15. Ephe.* 1.106 3, 16. Reue. 3, 18. The reason is, because all other ri∣ches are earthly and vanishing, but these are from hea∣uen, and therefore euerlasting.

Tim.

What is the vse of this doctrine?

Silas.

It serues to call our mindes from corruptible ri∣ches,* 1.107 to fixe them vpon incorruptible, to labour to bee rich in Christ, not to the world, as Christ counselleth, Mat. 6, 19. Lay not vp treasure, &c. Secondly, to streng∣then those in their good resolution, which for the riches of Christ haue learned to contemne the world, for they haue

with Mary chosen the better part, which shall neuer be taken from them.

Tim.

What is the fourth doctrine?

Sil.

That the conuersion of one hindereth not the con∣uersion* 1.108 of another, but rather much furthereth the same; as it is written of the Gentiles, that it shoulde much helpe their saluation, to see the Iewes generally conuerted. In the state of this worlde, the preferring of one often cros∣seth the preferment of another; but it is contrary in the state of grace. The reason is, because the more be conuer∣ted,* 1.109 and the more full the body of the Church is, they doc the more abound in mutuall help. As in an army amongst many Souldiours, one succoureth another; and amongst many trauailers, one encourageth another.

Tim.

What fruite may wee reape by the knowledge of this trueth?

Sil.

It serues to prouoke all Christians to pray and seek* 1.110 for the turning many vnto God, that they may be the stron ger. Secondly, to praise God heartily for such as bee cal∣led out of darknes to light, as Paul often doth for the Gen∣tiles, whereof see the proofe in his Epistles to the Philippi∣ans and Colossians. Lastly, to take heede wee enuy not the repentance of any, but rather to reioyce at it, after the Angels example, who are glad of the conuersion of a sin∣ner. Luke. 15, 10.

DIAL. XI.

Verse 13. 14. For in that I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnfie mine office, to try if by any meanes I might prouoke the of my flesh, to follow them, and might saue some of them.

Tim.

WHat doth Paul performe in this text?

Silas.

First, hee proueth the sentence which he put forth before, touching the saluation of the Iewes, by their emulation of the beleeuing Gentiles, verse 13. 14. Secondly, hee comforteth the Iewes, by gi∣uing them hope of being restored to Christ before the end of the world.

Tim.

By what argument doeth Paul proue, that the con∣uersion of the Gentiles shall turne to the saluation of the Iewes?

Silas.

By a reason taken from his owne example, or from the end of his owne Ministery among the Gentils, which was, by conuerting the Gentiles, to prouoke ma∣ny of the Israelites to follow them. The reason standeth thus: The end which God propounded to his own coun∣sell* 1.111 in reiecting the Iewes, and which I set before mine eyes in my Ministery and preaching, must needes be at∣tained* 1.112 vnto; But as God in his counsell, so I in my doc∣trine haue propounded this end, that the Iewes might be brought at last to desire grace, and be saued by means of that grace giuen to the Gentiles: Therefore it is cer∣taine, that at the last many Iewes shal bee saued: Other∣wise* 1.113 the end both of Gods decree, and my doctrine, should be frustrate, which cannot be.

Tim.

Vpon what grounds doth Paul comfort the Iewes in the 14. verse?

Silas.

Vppon this ground, that seeing reconciliation came to the world of the Gentiles by their fall, there∣fore howsoeuer their case seemes to be desperate, as of dead men, yet God will quicken them, that they may be partakers of the common reconciliation.

Tim.

Why dooth Paul call himselfe the [Apostle of the Gentiles?

Silas.

Because hee was of God, appointed to bee a* 1.114 preacher to the Gentiles, as Peter was to the Iewes, Gal. 2, 7, 8. 1 Tim. 2, 7.

Tim.

Wherefore doth Paul direct his speech to the Gentiles in this sort?

Silas.

By this insinuation to creepe into their mindes, and the more to knit their heart to him, as one that was ordained to set forwards their saluation.

Tim.

What is the doctrine from hence?* 1.115

Silas.

That Ministers of the word must take all occa∣sions to witnesse their lone to their flocke. And second∣ly, that it behooues the people to bee perswaded of the

good affection of their Teachers towards them. The reason heereof is, because the doctrine of godlines will* 1.116 more easily pierce the mindes of the hearers, if they bee well affected towardes their teachers: which made the Spirit of God in the Scriptures to charge both Ministers to behaue themselues mildly, as Pastors, Fathers, and Nurses amongest the people; and their people to haue their teachers in singular loue for their workes sake.

Tim.

What Vse of this Doctrine?

Sil.

It serues to warne Christians to beware, least by* 1.117 Satans suggestions, their owne corruption, or counsell of the wicked, any sinister bad conceit bee either drop∣ped into, or entertained in the mindes concerning their teachers: for by this meanes their doctrine will become of none effect, and their saluation will bee greatly hin∣dered. These things, God, Christ, Gospell, Teachers, Saluation, are so linked together, as to despise one, is to despise all. Honor one, and honor all.

Tim.

What doth this word [magnifie] import?

Silas.

Sometimes it signifies to make known the great∣nesse* 1.118 and glorie of another, Luke 1, 46. but heere it is to honour, or to make glorious his office, that is, his Mini∣stry* 1.119 of Apostleship. The Doctrine is that it behooueth a Minister to honor his function.

Tim.

Wherein doth stand the honour and glorie of the mi∣nisterie?

Silas.

In sundry thinges: 〈◊〉〈◊〉, in faithfulnesse when* 1.120 Ministers both liue and teach well, 1 Cor. 4, 2. it is the credit of Stewards to be faithfull and trusty. Secondly, in patient suffering tribulations for the Gospel, 2 Cor. 6, 4, 5, &c. Thirdly, by diligence in preaching the Ministry is much adorned, 1 Cor. 9. Lastly, by the good successe of preaching, when thereby many are conuerted vnto Christ. This last is meant heere, as appears by the words of the next verse, that Paules meaning is, that this would be the honour of his Ministery, that he might so preach to the Gentiles, as he might win some of the Iewes also:

as the glorie and strength of a King consists in the num∣ber of worthy subiects, so the number of good schollers is the honor of their teachers: that made the holy Ghost to say in the Acts, that the word of God grew and was glorified, when many were turned to the Faith by the preaching of it; for to conuert sinners to righteousnesse is a greater matter then to worke wonders, nay then to make a world: therefore both the worde and the prea∣chers of it are not a little honoured, when by sounde preaching, many are brought to repentance and amend∣ment of life.

Tim.

What profit may wee take to our selues by this Doc∣trine?

Silas.

It confutes such men as place the honour of the* 1.121 Ministery in pompe, worldly wealth, riches, and glory, stately ornaments, and precious garments; in which things, the false Prophets most excell. See Reuel. 18. Al∣so they bee but accidentall and sophisticall Ornaments, they doe not appertaine to the nature and substaunce of the Ministery, which consists in preaching and doctrine, and conuerting soules thereby to Christ. Such as do not this, whatsoeuer they haue or do, they bring no digni∣ty to the Ministery, which is magnified not by titles and shewes, but by doing the worke belonging to it. Se∣condly, it warneth Ministers to keepe their office from contempt, by flying licentiousnesse, idlenesse, coue∣tousnesse, &c. by preaching painfully, and liuing honest∣ly. Thirdly, it rebukes such hearers as will not be refor∣med by preaching, for they are a blot and blemish to the word and the Ministery thereof, as much as in them is, as if it were of no might to saue. Fourthly, it exhortes all men, euen as they tender the credit & honour of Gods blessed Ministery, to submit vnto the Doctrine taught them: by this meanes they shall magnifie the Gospell, and cause it to be highly esteemed of.

Tim.

What are we to learne from hence, that Paul beeing sent to the Gentiles, yet labored to saue the Iewes too?

Silas.

That Pastors and Parents, hauing first and chief∣ly looked to their owne charge, may lawfully endeauour the saluation of many others, by publike and priuate tea∣ching, prouided it be no preiudice to thē ouer whom we are specially set.

Tim.

But will not this example serue to iustifie such as com∣monly leaue their owne charge to teach others abroad?

Sil.

No, it will not; for these Iewes whom Paul taught were mixed with the Gentiles, so as in teaching them he neglected not his owne charge; and his commission was to teach all Nations.

Tim.

But seeing it is God onely that can saue, how doth Paul write that he will saue some?

Silas.

God saueth otherwise then Ministers doe, he as efficient chiefe working cause of saluation, beeing both author and blesser of the ministry. Ministers saue as his voluntary instruments, whom he vseth not of neede but because he will, & to whom that is communicated which is proper to the chiefe agent: to teach all men to reue∣rence the ministry; and to see the great necessity of it. 1. Tim. 4, 16. Iames 5, 20. Rom. 1, 19.

Tim.

What else learne we heere?

Silas.

That in seeking to saue, our greatest care must be for friends and kinsmen, Luke 22. 32. Acts 10, 24. For charity is limited and ruled, iit beginneth at our selues & those next to vs, and so stretcheth it selfe to others, both in temporall matters, and in spirituall. 1. Timotheus 5, 4, 8.

DIAL. XII.

Verse 15. For if the casting away of them be the reconci∣ling of the world, what shall their receiuing be but life from the dead?

Tim.

VVHat doth this 15. verse containe?

Silas.

The 2. argumēt wherby the beleeuing Gē∣tiles are dehorted from insulting or proud disdaining of

the vnbeleeuing Iewes: it is taken from the hope of the restoring of the Iewes to the Church of God, who ther∣fore ought not to be contemned. The first argument was from the end of Gods counsell, in the reiection of the Iewes, whereof we heard out of verses 11, 12.

Tim.

Of what parts doth this text consist?

Silas.

Of two parts: The first is a proposition. The se∣cond* 1.122 is a proofe: the proposition or matter propounded is this: The Iewes which bee now as deade men by their vnbeleefe, shall bee reuiued and quickened againe by grace. This proposition is illustrated and set foorth by the similitude of the last and generall resurrection, when the dead which lye buried in their graues, shall arise a∣gaine, euen as possible it is for God to raise the Iewes out of the graue of their sinnes. This proposition is con∣firmed by an argument a minori, from that which is lesse likely, to that which is more likely, as thus: If the cala∣mity of the Iewes brought foorth so great a good to the world of the Gentiles, as reconciliation with God, then what shall their felicity be, but a reuiuing of the whole world, when both Iewes and Gentiles shall receiue the Gospell; then not Iew alone shall be restored to life, but the whole world shal be totally receiued to God-wards.

Tim.

Now expound the words of the first part of this sen∣tence.

Silas.

[Casting away] signifieth the same with fall and* 1.123 diminishing, as before verse 14. [World] by a Synecdo∣che, signifies the Gentiles which be the greatest part of the world. And reconcilement is put for saluation, wher∣of our atonemēt with God by Christ is the chiefest part, because a sinner entreth then into the estate of saluati∣on, when sinnes are pardoned through Christ.

Tim.

But how may the casting away of some, be the reconci∣ling* 1.124 and sauing of others, seeing euill must not bee done that good may come of it?

Silas.

First, the casting away of the Iewes, as it comes* 1.125 from God, had the nature not of an euill but of a good

worke, because it was the execution of his Iustice vpon them for their vnbeleefe. Secondly, it was not properly the cause of the Gentiles saluation, but accidentally, in∣somuch as the Iewes being cast out, by that occasion the Gentiles were called to Christ; who could not be called till they were reiected, by reason that the Iewes malice was such as made them to contemne the grace of Christ, and to enuy that the Gentile should bee partakers of it. Neither would they enter, nor suffer others: as a Dogge in the manger, which neyther eateth the Hay, nor suffe∣reth the Oxen to eate it; therfore, as by tumbling down the dogge, the beast comes vnto the foode, so by ca∣sting off the stubborne Iewes, the Gentiles found ente∣rance both into the estate of Grace, and Reconciliation with God.

Tim.

What instructions haue wee from the former part of this Verse?

Silas.

First, that God can turne the greatest euill to much good for his children: the reason is, his most ad∣mirable wisedome and goodnesse; euen as Satan by his very great malice and subtilty, can so poison the best things, as they proue hurtfull to the wicked.

Tim.

What is the vse to be made of this point?

Silas.

First, to mooue vs to loue, praise, and admire* 1.126 the most singular loue and wisedome of God. Secondly, to labour, after Gods example, to make benefit of all e∣uils which happen to our selues or others, euen of our owne sinnes, and of the transgressions of other men, to make vs more humble and watchfull thereby, for the time to come.

Tim.

What other Lesson learne we from the beginning of this verse?

Silas.

That the summe of the Gospell is to preach re∣conciliation* 1.127 with God (to wit) that of sinners, enemies, and vngodly, being without God and true life, subiect to wrath and death for sinne, wee are receiued to fauour and become friends, children and heyres of life through

Iesus Christ beleeued in. See 2 Cor. 5. what Paul saith of God, in verses 18, 19. and of the Apostles and other Mi∣nisters, verse 20.

Tim.

What be the parts of reconciliation?

Silas.

Two: First, remission of sins, or not imputing our faultes, with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners. Secondly, Sanctification, in killing the strength of sin, and quicke∣ning the soule by works of righteousnesse in the Spirit, Rom. 6, 2, 3, 4. Remission takes away the guilt and paine of sinne: Sanctification remoues the dominion & king∣dome of sinne that it raigne not, Rom. 6, 12. and is a ne∣cessary companion of remission, and fruite of reconcilia∣tion with God, 1 Cor. 1, 30.

Tim.

What profit is to be made of this point?

Silas.

That Preachers ought diligently to teach this Doctrine of reconcilement, and the people to learne it, that they may be throughly acquainted with Gods mer∣cies, to their comforting after heauinesse for sinne and their own miseries; & to their humbling after grace be∣stowed on them. For as nothing will so cheare vp a trou∣bled spirit, as the declaration of the sweete & sure mer∣cies of Christ, vnto firme and full attonement with God; so nothing is more auailable to humble them thē the re∣membrance of their vnhappy condition, in being stran∣gers from God.

Tim.

Come to the latter part of this verse, and tel vs what is meant by [receiuing,] as also, by [life?]

Silas.

Heere the effect or consequent, is put for the cause or antecedent, which is an effectuall calling or re∣ceiuing of the Iewes into the Christian Church; and by life is meant the quickning by grace to liue to God, be∣ing before dead in trespasses. Thus Oecumenius expounds this place: What (saith hee) shall bee their assumption but this, that we may say of him that assumeth or recey∣ueth, that he reuiueth them being dead in sinnes? This speech is borrowed from the last great resurrection of

the body, whereunto the Scriptures do often resemble the restitution of the Iewes, both from their bodily and spirituall calamities. See Esay 26, 19. Hos. 13, 14. Ezek. 37, 11, 12, &c. 〈◊◊〉〈◊◊〉, 11, 12. to teach vs, that the re∣stitution of the Iewes (beeing spiritually dead) to the faith of Christ, in the end of the world, shall be as cer∣taine and sure, as that the corporally dead shalbe raised out of their graues at the last day; which is an Article of our faith.

Tim.

What else are we taught from hence?

Silas.

That in all men naturally, there is no more strength to do a good worke (no not to thinke a good thought) pleasing God, then there is force in a deade man to do any worldly worke, Iohn 15, 5. 2 Cor. 3, 4. 1. Cor. 2, 14. This confuteth the counsell of Trent, which teacheth, that wee haue power (if we will) to receyue grace offered, to beleeue and repent when wee are ex∣horted. Session 6. But this is false, because God must draw vs to Christ, Iohn 6, 44. also, work in vs both the will and deede, Phil. 2, 13. and because of our wil being dead, God is not onely to helpe it, but to reuiue vs by putting (as it were) a new soule of grace into vs. This must stirre vs vp to giue the whole praise of our newe birth to God, as Col. 1, 21. Ephe. 1. 1, 2, 3. Againe, from hence we may learne, that wee may not despaire of the saluation of any, either of others or our own, how hope∣lesse soeuer. For if God can reuiue the Iewes, now sixe∣teene Ages rotten in the graue of sinne, then how much more others also? see Iohn 5, 25, 28.

Tim.

What Vse of this last point?

Silas.

This must nourish a charitable opinion of the greatest sinners, and preserue men in hope of thēselues, so they do not deferre, but betimes endeauour to turne from sinne, and seeke to God, who is rich in mercie and power: whose example should teach vs not to be cruell and rigorous (as many Christians are,) being far vnlike to God, who enclineth to pity, pardon, and to saue euen

most for lorne offenders 〈◊〉〈◊〉 Whereas many (thorough hardheartednesse) be so implacable, as nothing will ap∣pease them; no 〈◊〉〈◊〉 and confession after crimes yea, sundry Parents be heerein wodrthy to be blamed, that as some are too indulgent, so others too too seuere, refusing to take to fauour their relenting and repenting children. Oh, what would become of themselues, if God so deale with them. But there is much mercy with God, and plentifull compassions, so ought there also to bee with men.

DIAL. XIII.

Verse 16. For if the first fruites be holy, so is the whole lumpe; and if the roate be holy; so are the branches.

Tim.

VVHat do these words performe?

Silas.

A proofe of the former reason touch∣ing the vniuersall restoring of the Iewes vnto grace, be∣fore the end of the worlde, where Paul meant both to comfort the Iewes, and to warne the Gentiles that they do not proudly contenme the Iewes. This proofe is ta∣ken from force of the league, and promises made to A∣braham, and to other antecessors of the Iewes, who be beere compared vnto the first fruites and roote; and the Iewes which came of these antecessors, vnto the lumpe and branches. The proofe stan deth thus; The Iewes are an holy nation by the promises made to their Fathers, therefore God will not cast them away 〈◊〉〈◊〉 but as the first fruites and roote being holy, doe make the lumpe and branches holy, so Abraham and the fore-fathers of the Iewes, being holy by vertue of Gods couenant to bee their God, will cause holinesse in Gods good time to be deriued to their posterity; for there is like condition of causes and effects, of roote and branches.

Tim.

Vpon what parts doth this Text consist?

Silas.

Vpon two comparisons: the first whereof, is taken from the obseruation of the Mosaicall Law, tou∣ching first fruites: the other, from naturall experience of the root and the branches. It is the nature of the root

to draw good sap out of the ground, and to disperse it into the stocke and braunches to make them fruitfull. Therefore what the roote is, such will be the branches; if the roote be sappy, and full of good iuice, it wil cause good nourishment to the tree, and plentifulnes of good fruites.

Tim.

What was the Law to be obserued by the Iew touch∣ing first fruites?

Silas.

This: of al the encrease of the earth, God com∣manded the first fruites to be giuen him, as Num. 15, 20. Leuit. 23, 10, 11. Also, when they made a masse of dowe, there was a part for God, whereof were sweete cakes or Shew-bread made to set before the Arke: & this done, the rest of their fruite and their bread was sanctified vn∣to them, (that is) the vse and eating of their fruite and bread became holy and wholsome.

Tim.

For what causes did God ordaine this Lawe of first fruites?

Silas.

For sundry good purposes and causes. First, that by such a ceremony, the Iewes might know and ac∣knowledge that it is God to whom they owe thanks for all their fruites, as being his free guift; as worldly Prin∣ces will haue their seruants to pay some peny a yeare for some great Lordship bestowed on them, onely to testify their dependance vpon their Soueraigne, and not to en∣rich themselues; so it it heere. Secondly, by such Obla∣tions the holy Ministery of Priests and Leuits with their families were maintained: and there is such great, ma∣nifolde, and necessary vse of the Ministery of the word, as men are to vphold that, though vnto their great cost, Gal. 6, 6. 1 Corin. 9, 5, 6, 7, 8, 9. Thirdly, in all their first fruites were represented Christ, the first borne of euerie creature, and the first fruites of them which tise againe from the dead, whereby all the faithfull are sanctified to an happy resurrection, 1 Cor. 15, 20. Lastly, the first fruits were a type & figure of the estate of the Iewish Church: wherein the Patriarkes, Abraham, Isaac, Iacob, and other

godly Fathers, were like vnto the first fruites, to conuay the holinesse of the couenant made with them, to the re∣mainder of the Iewes which came of them. And also in this respect they are resembled by a roote, which impar∣teth all the sap it hath, to branches; so the godly Patriarks impart the grace of Gods couenant vnto their of spring; where upon it is not to be doubted, but the Iewes which ly now as men dead, abiect, and without hope to see too, yet shall bee receiued to bee Gods people, and reuiued; albeit they are as it may seeme desperate, as men laid in the graue and buried.

Tim.

Now that we haue seene to what purpose Paul vsed these two metaphors and similitudes, passe forwardes to the dec∣trines, and tell vs what they be?

Silas.

First, wee learne that whensoeuer wee reape the fruites of the earth, wee ought to shewe thankfulnesse to God, by giuing the first to him; that is, to our teachers, & to the poore in his name: for the equity of this law is per∣petuall, although the ceremony be ceased. Secondly, from hence we learn that the couenāt-graces of the parents, be∣long to such children as are borne of them.

Tim.

But how may this bee, since the Patrierkes were holy, but many of the Iewes were rebellious; and experience teacheth, that of the best Parents come the woorse childeren? In one people some be called onely, some be elect and beleeuers also?

Silas.

It is true, that the personall and inherent holines of the Parents (to wit,) the godly habit of their mindes, as faith & hope, doe not passe from the parents into the chil∣dren, as if vertuous and beleeuing parents should alwayes bring forth such children; for these qualities come not by generation, but by regeneration. 〈◊〉〈◊〉 many outward priuiledges and qualities do descend from Fathers to chil∣drē, as free-men be get free-men, Iewes beget Iewes, Chri∣stians Christians, by the blessing of the couenant which is made both to parents and their Children.

Tim.

But if we bee all conceiued in sin, howe doeth the holy roote make the branches holy?

Sil.

The Iewes are spoken of as they come from Abra∣ham, and not as they come from God: howsoeuer naturall corruption be contradictory to the grace of regeneration, which doth qualifie and take it away, yet it may well agree and stand with the grace of the couenant. For as one may be borne leprous, and yet be a free man, when the Parents be such: so one may bee borne a sinner by Adam, and yet bee borne a Christian and a member of the visible Church too, because hee and his parents bee within the couenant of grace; which couenant though it bring with it, forgiue∣nesse of that sinne which we draw from our first father A∣dam, yet when it shall haue force, wee are ignorant. And Scripture doth not teach vs, whether original sinne is for∣giuen to the Infant in the wombe, or at birth, or presently after, or at baptisme, or afterward; for it is not giuen to all men at one time, as they teach which tye grace and for∣giuenesse vnto the Sacraments. But for that Infants be∣long to the couenant of mercy and forgiuenesse, wee doe verily beleeue that they are holy, and shall be pardoned, so many as are elected, howsoeuer they come sinners from Adam.

Tim.

If onely such branches be holy as come from an holy roote, what is this vnto vs Gentiles, which are no branches of this roote?

Silas.

The Gentiles be branches grafted in, though not naturall; therefore the blessing and vertue of the couenant reacheth vnto vs, though not by hereditary right, yet by free insition and planting in; which made the Apostle say of the Corinthians, that their children were holy, because themselues were holy: holy by a couenāt-holines, so as to be reckoned Gods people, and to haue the seale.

Tim.

What profite are wee to make of this doctrine to our selues?

Silas.

First, it teacheth vs what a great worthinesse it is to descend from Christian parents, because to such, all the prerogatiues of the couenant, all the immunities and pri∣uiledges of the Church belong vnto them: euen as the

Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments, to the sacrifices and promises. Likewise now such as bee borne of Christian parents, haue title to baptisme, the Lords supper, to the word of law and Gospell, and all other priuiledges of the Church; which is a fauour wherein in no wise doe partake eyther Turkes, Pagans, or Iewes, as they stand at this pre∣sent. And in this confidence it is that we offer our Children to be baptized, being branches of an holy roote, by bles∣sing of the Couenant. Secondly, this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme, as if our condition were worse vnder the new Testament, then the Iewes vnder the old, or as though the signe must be holden from them, to whom the couenant it selfe appertaines. Thirdly, it affoords mat∣ter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes, to remember that they are vnder that couenant which promiseth remis∣sion of sinnes to parents and their children. With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow, for the killing of the Lord of glory. Acts 2, 38, 39.

Fourthly, it confirmeth our faith and perswasion tou∣ching this maine mystery and truth of the restoring of the Iewes, in as much as they springing from Abraham and Iacob, as from an holy roote, and from the other Pa∣triarches, as first fruites sanctified to God; it is therefore without all doubt, and a thing of certainety, that the blessing and prerogatiues of the Couenant made with the parents, shall flow and breake forth at last to the ma∣king of very many of them true members of the inuisible Church, as now it causeth all our children to become members of the outward visible Church; for whō is God to be prayed, that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith, but bring forth also the fruites of good workes by loue, without the which the parents piety will but little pro∣fit the children.

DIAL. XIIII.

Verse 17. And though some of the branches be broken off, and thou being a 〈◊〉〈◊〉 Oliue tree was grafted in for them, and made partaker of the roote and fatnesse of the Oliue tree; boast not thy selfe &c.

Tim.

HOw doth the Apostle Paul proceede?

Silas.

He bringeth forth a third argument to de∣hort the beleeuing Gentile from despising and repro∣ching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles, namely the vocation of them to God by the Gospell. Secondly, he gaue hope to the Iew of their repairing, because they were an holy people, and sepa∣rated from all other Nations, by the promises and coue∣nant of life which was giuen them. Now thirdly herea∣soneth from the condition of the Gentiles, both that which is past (they were a wilde Oliue,) and that which is present, (they were grafted into the true Oliue,) wher∣vpon dependeth a double grace; one, that the Gentiles are made partakers of the roote of the Oliue: and second∣ly, that they doe inioy the fatnesse that commeth of the roote, that is, they haue communion with Christ, the Church and the Gospell. The summe of the argument is thus much: Yee Gentiles beeing once like a wilde Oliue, are now planted into the true Oliue; therefore doe not proudly boast your selues with the reproch of the Iewes. This argument is wholly contained in the texte, and hath two parts both expressed. One is the antecedent part in verse 17. The other is the consequent, in verse 18. which is enforced by a new reasō drawne from that which is ab∣surd or vnhonest, because we Gentiles bare not the Iewes, but their roote doth beare and sustaine vs; now it were an vnthankeful and vnhonest part to disdaine that which doth support vs.

Tim.

But how is this Scripture knit and coupled to the former?

Sil.

By a prolepsis or preoccupation, thus: The Gentiles

might say, What did it profite the Iewes to come of an ho∣ly roote, seeing they are cut off from the stocke of the ho∣ly Patriarches? To which Paul answereth, What though they were once holy branches, and now indeed broke off? yet not all but some onely; whereas you Gentiles were a long time vnholy, a wilde Oliue, strangers from God, and now of free fauour are grafted into their place; therefore be not proud, but modest and humble.

Tim.

What is meant by [broken branches?]

Silas.

The Israelites which were like vnto branches broken off from a tree, and are good for nothing but to perish and wither: So the Iewes were cast out from grace and saluation as rotten branches.

Tim.

Why doth he say [some] and not many or all, seeing the greatest number of Iewes were refused in Pauls time?

Silas.

Paul speakes not of one age of them, but of the whole nation in all ages, euer since they were separated in Abraham to be Gods owne peculiar people, and so from thence to the end of the world: and then who perceiueth not that the Apostle might well say [some] seeing so very great a part were saued? for there were many Patriarches, Kings, Prophets, Priests, and innumerable priuate men and women, all deare to God, and wee reade of fiue thou∣sand conuerted at the beginning of the Gospell by Peter and other Apostles, Acts 2, and 4. And towards the con∣summation of the world, in great heaps they shal be drawne to Christ: So as Paul did well to say, a certaine number onely were broken off.

Tim.

But if many of the branches be broken off, it may seeme the elect may perish, for what are the branches but Gods owne elected people?

Silas.

It is impossible that the elect should perish, Christ hath saide it, Mat. 24. 24. For the gifts of election, faith, and iustification, &c. are without repentance, such as God neuer changeth and taketh away; but if the elect perish, thē must God change, Rom. 11, 29. Paul therefore speaketh not heere of right and true branches, such as elect and faith

full persons be, which cannot be cut off; but of counterfeite seeming branches, who be such in their owne opinion, and in the account of the Church, but not beeing indeed elec∣ted and called to Christ; and these may and doe fall away. The ground and proofe of this difference we haue in Iohn 15, 2, 3, 4. also Rom. 9, 7. where is a plaine oddes betweene the children of Abraham: and Rom. 2. 31. where is menti∣on made of Iewes inward and Iewes outward, in the Spirit and in the letter. And 1. Iohn 2, 19. it is said that some were of vs, and some were among vs; the former remayned in the Church, the other did not, but plaide Apostataes and reuolcers, running to the enemies campe.

Tim.

These knots being loosed, shew vs the instructions wee haue from these first wordes.

Sil.

The doctrines from them be two; first, the promise of grace and saluation is not fixed or tyed to fleshly gene∣ration: the reason is, because grace commeth by regene∣ration at the pleasure of God, and not by generation at the will of man, Iohn, 1. 12. 13. Godly parents doe conuay their corrupt seed to their children, but not their sanctify∣ing Spirit: else all that descend of faithfull parents should bee saued, which is not so, as in Ismael, Esau, Cayne, Abso∣lon, &c.

Tim.

What profit is to be made of this doctrine?

Silas.

It warneth all children which come of godly pa∣rents, to striue to bee like them in faith and vertue; as Christ exhorteth the Iewes, Iohn 8, 39. to doe the workes of A∣braham; and Paul, Rom. 4. 12. to tread in the steppes of his faith: otherwise the piety of progenitours will not helpe: for, not springing from good parents, but beeing like them makes vs happy; the Iewes were of Abraham, and yet were broken off.

Tim.

What is the second doctrine?

Silas.

This breaking the branches teacheth vs, that it is not enough to professe God, for so did these Iewes; nor to know him and haue the Sacrtments, for so had they; but to labour to bee well grounded and rooted in Christ by a

liuely faith working by loue. For all they that bee not* 1.128 thus, seeme they neuer so holy and glorious, may & shall fall & be broken off, either at death, or when the winds of temptation blow, Math. 7, 25.

Tim.

What vse of this instruction?* 1.129

Silas.

It serues to reprooue such as rest in externall things, neuer trying themselues: their end is to bee de∣ceiued at last; as they which trust in a crackt Title, or leane on a broken staffe.

Tim.

What is meant by the wilde Oliue tree?

Silas.

The wilde Oliue is put for a branch or grift: for* 1.130 whole trees vse not to be grafted, but branches; & these braunches of the wilde Oliue signifie all the Gentiles which serued Idolles for the liuing God; because they were as the wilde Oliues, namely heerein, that as the wilde Oliue, though it haue the forme and shape of a true Oliue, yet lackes the generous and fruitfull iuice of a true Oliue, and therefore yeeldes no pleasant fruite: so the Gentiles being without the faith and profession of Christ, and true pietie, had shaddowes of manie Ver∣tues, and shewes of goodnesse, yet indeede were verie vncleane and accursed, as Ephesians 2, 1, 12. and 4, 17; 18, 19.

Tim.

What do we learne from hence?* 1.131

Silas.

The miserable condition of vs al without Christ, that howsoeuer we may be commended for very honest men, and haue some appearance of the Image of God, & some shew of faith and godlinesse, yet before our incor∣poration into Christ, we lacke his Spirit vtterly, & bring forth fruite which is bitter, euen fruite to death, such as be reckoned vp, Gal. 5, 19, 20, 21. The Reason is, be∣cause* 1.132 all is sinne and death, which is estraunged from Christ.

Tim.

What profit is to bee made by the knowledge and me∣ditation of this condition?

Silas.

It serueth to instruct and stirre vs vp vnto mo∣desty* 1.133 and humility, vnto which end it is heere presented

to the Gentiles, euen to suppresse their pride and arro∣gancy. Also it prouoketh vs to thankfulnesse for the be∣nefit of deliuerance from it, when it is compared with the contrary condition wherein men did lye before such deliuerance, as Eph. 2, 4, 5. And the benefit when it is per∣ceiued in the worthines of it (which without such com∣parison cannot be) causeth an higher esteeme and swee∣ter sence of it; and that kindleth the more loue towards the giuer God, & more reioycing in his bounty, whence floweth all Christian and true gratitude.

Tim.

What other matter do ye obserue heere?

Silas.

The difference which is betweene naturall and* 1.134 spirituall grafting. For in naturall grafting a good and sweete science or braunch, is grifted to a sower crabbed stocke, by slitting and pricking the same: the bad sappe whereof, is chaunged into the good iuyce of the good branch: but in the spiritual in grafting it is quite contra∣ry; for then wild branches (which are wicked vnnatural men) are grafted & ioyned to the good and noble stock Christ, by whose spirit and grace, they are altered and made new creatures like himselfe, Ephe. 4, 24. otherwise both kindes of planting agree in this; that they make the branch and stocke to be one.

Tim.

What is this roote into which they were grafted?

Silas.

It is Abraham, in regard of the couenant made with him, and as he was ioyned to Christ. And to bee* 1.135 grafted into this roote, is to become one people of God with the Iewes, growing vp into one church with them, as if they had beene deriued from Abraham by carnall generation, and so to bee made members and partes of the bodye of Christ, which is the fellowship of al faith∣full people.

Tim.

What is meant by Oliue?

Silas.

The Church of the Iewes, whereof Abraham was the roote and father: so called for resemblance sake vnto an Oliue. Which Metaphor, we finde in Ier. 11, 16. and Psal. 52, 8. and Iudges 9, 9. And it is like those other

Metaphors of a Vine, Iohn 15, 1. and of a Figge tree: all which fitly represent the estate of the true Church of God, in respect of the coniunction which is betweene the roote and the stocke; and in regarde of theyr great fruitfulnesse, and sweete pleasantnesse.

Tim.

What is meant by the fatnesse of the Oliue?

Silas.

The Doctrine of the Gospell, all the benefites of Christ, all the graces of the Spirit, with the priuiled∣ges of the Church, called in the Psalme, the marrow and fatnesse of Gods house, Psal. 63, 3.

Tim.

What learne we hence?

Silas.

That we bring no merits to our owne iustifica∣tion, no more then a branch can helpe to graft it self, or a man to beget himselfe. Secondly, it is a great excel∣lency to be a true member of Gods Church: for such be vnited with Christ, as the branch & the oliue be. Third∣ly, that they which are such, ought to abound in all the fruites of the Spirit, mentioned Gal. 5, 22, 23. Fourthly, the Iewes before Christ, and the Gentiles which nowe do beleeue in Christ, haue the same roote, the same Spi∣rit, & faith, the same Church and Sacraments, with some difference in outward signes and rites: Contrary to their wicked Doctrine, who teach, that the Iewes had but the figures onely of that, whereof wee haue the truth and substance; a Popish fantasticall conceite, crossed by ma∣ny hundred places of Scriptures.

DIAL. XV.

Verse 18. Boast not thy selfe against the branches: but if thou boast, thou bearest not the roote, but the roote thee.

Tim.

VVHat is the drift of this Text?

Silas.

The same which was of the former, euen to exhort the Gentiles vnto modesty, and to suppresse their pride, least they insult ouer the Iewes, as ouer bro∣ken branches.

Tim.

What he the parts of this Text?

Silas.

Two: First, the consequent or latter part of the former reason, taken from the condition of the Gen∣tiles.

Secondly, a new reason drawne from that which is absurd and vnhonest [but if thou boast.]

Tim.

Returne to the interpretation of the words, and tell vs what is signified by [boasting?]

Sil.

To strout or to stretch out the necke, which is pro∣per to al proud persons to look high and lift vp their necks: the meaning is, they shoulde not proudly contemne or re∣proach the out-cast Iewes, reioycing in their sinnes and miseries.

Tim.

What is meant by [thy selfe?]

Silas.

It is an Apostrophe or turning of his speech vnto the Gentiles, whome he speakes vnto in the singular num∣ber, as if they were but one man.

Tim.

What are wee to learne from these first wordes [boast not?]

Silas.

That it is not lawfull for Christians to reioyce for the sinnes and calamities of others, and to reproach them being falne. The reasons hereof be, first, it is a thing dis∣pleasing to God, which hath forbid vs to ioy in other mens euils. Secondly, it is contrary to the example of Christ, who wept ouer Ierusalem, and prayed for his 〈◊〉〈◊〉, Luke 19, 41. and 23, 34. and of the godly, who lament the sinnes and harmes of others, as Iob 31, 29. and Paul, Phil. 3, 18. Thirdly, it is against charity, which is pittifull and reioyceth not in iniquity, 1, Cor. 13. 6. Fourthly, it is a∣gainst common experience, which telleth vs that the euill which hapneth to one, may, and oftentimes doth happen to another. Therefore wee shoulde in much meekenesse pitty others, considering our selues, Galat. 6, 1. A certain godly person hearing his Christian brother had commit∣ted adultery, mourned, and sayed, Hee fell to day, I may fall tomorrow. Lastly, it is against piety to reioyce for a∣ny mans fin, seeing it killes the soule of thy brother, which caused Christ to shedde his bloud, and grieueth the holy Spirit of God, also breedeth scandall in the Church, brin∣geth plagues vpon whole nations and Churches. What a wickednes were it to take delight & insult for that which

causeth such things.

Tim.

What profit are we to make of this first instruction?

Silas.

It reproueth such as are glad, because they see o∣thers offend, and take hurt by sinne, making it their sport and table talke, to prattle of other mens faults and los∣ses, eyther speaking of it without all griefe for their bre∣thren, and fearc for themselues, or glorying in their fal, and boasting proudly against thē; which men, do shew heereby, that not onely al Christianity is quencht in thē, but are without any droppe of humanity, by which one man should releeue another, euen because he is a man. Many heathen which with griefe haue felt the euils of o∣ther men, as Acts 28, 2, 10. shall condemne such christi∣ans which scornefully looke vpon, and speake of their neighbours euils.

Tim.

What may we learne from this, 〈◊〉〈◊〉 Paul speaking to many, yet vseth the singular number (thy selfe?)

Silas.

It may teach vs two things: First, that it is the office of the Minister particularly to apply the word to euery one, because things generally spoken may instruct, but doth not so much affect and moue, as when it is fit∣ted to euery person, like a plaister laide to the sore, or a portion of meate meete for him that eateth it. Second∣ly, we learne that when the word of God is preached, e∣uery one ought to attend and thinke all that is spoken is spoken to himselfe; for while we post it off to others, it makes the word of God vnfruitefull to vs. Godly, Da∣uid went into the Temple to heare what God would say vnto himselfe. Psa. 85, 8. Acts 10, 33. The word is compa∣red to medicines, meate, wine, &c. which will not at al profite vs except they be of euery one receiued.

Tim.

Proceede to the second part, and shew vs what is meant by the [roote] and kow the roote beares the Gentiles?

Silas.

By the roote is meant Abraham the father of the faithfull, who is saide to beare the Gentiles, because their saluation depends vpon the couenant which was made with Abraham and his seed. The summe is, that

saluation came from the Iews to the Gentiles, who con∣ferred no dignity at all vpon the Iewes, but receiued all from them. Therefore it were very absurd and vnho∣nest to boast against the Iewes, which were to insult a∣gainst Abraham the father and roote of the Iewes; for in despising that by which a thing stands, that thing must needs fall, and it is very wicked vnthankfulnesse to in∣sult ouer them, from whom we take so much good.

Tim.

What is our doctrine from these words?

Sil.

That it is a very vnreasonable thing for Christi∣ans to deride the Iewes; for that is euen as ridiculous as if an house should boast against the wals that beare it vp, or the wals against the foundation which vpholdes them, or as a mans head or armes against the legs which cary them, or the coach against the wheele that supports it. Secondly, wee learne that vnthankfulnesse against Benefactours, is a very vncomely and filthy thing. The reasons heercof be, first we cannot abuse and scorne thē by whom God hath done vs good, but that wee must needs scorne and deride God himselfe. Secondly, it is a blockish thing not to acknowledge them from whom we take good, and a wicked thing to requite them euill for good. Thirdly, it is a dangerous thing so to doc, for God hath threatned that euil shall neuer depart from the house of such. God will certainely plague vnthank∣full persons, as he did the Iewes for their vngratefull do∣ings to the house of Gideon, and towardes the Prophets, Christ and the Apostles; and Pharaoh for forgetting Io∣sephs kindnesse. Lastly, it makes men worse then beasts, for the Storke will nourish her Damme, and the Dogge will fight for his maister which feedes him.

Tim.

What vse is to be made of this point?

Silas.

First, it reproueth such as eyther forget their Be∣nefactours,* 1.136 or foreslow to render due and meete recom∣pence, if they may and be able. Secondly, it exhorts al Christians to be carefull, thankfully to repay good for good: such as be otherwise affected, it makes them wor∣thy

to loose all the good they haue, But on the contra∣ry, God is well pleased with gratefull persous, and doth euer blesse them; whereof we haue an notable example in Ioseph, whose thankfulnesse to his parents God much allowed and prospered; as hee did also the Israelites for vsing kindly the posterity of Iethro, whoe mette them as they came out of the wildernesse: the like was done to Rahab, who entertained the Spyes: also in Dau d for the kindnesse to Ionathan, & Paul to Onesiphorus, &c. Where∣fore as we desire it should go well with vs, let vs remem∣ber and consider them, by whom God hath at any time shewed any mercy eyther on our soules or bodies, name or goods; for he can neuer bee truely thankfull to God who is vnthankfull to the meanes by whome God doth him good.

DIAL. XVI.

Verses 19, 20. Thou wilt say then, the branches are bro∣ken off, that thou mighst be grafted in; well, because of vnbeleefe they were broken off, and thou standest by faith.

Tim.

VVHat doth this text containe?

Silas.

Two things: First, an obiection on the behalfe of the Gentiles, why they ought to boast, verse 19. Secondly, the answere of the Apostle thereunto, verse 20.

Tim.

What doe the Gentiles obiect and alleadge for them∣selues?

Silas.

That they might boast and reioyce against the Iew, because they were more worthy then they; for, for their sakes (that they might bee called to be Gods peo∣ple) the Iewes were broken off and destroyed: as if they should say, The Iewes are broken off and cast out for my sake, they giue place vnto me; but the lesse worthy doe giue place to the more worthy: therefore I excell them and may glory against them, for he is of more worthines for whose sake a thing is done, then is that which is done for his sake.

Tim

What doth this obiection teach vs?

Silas.

This lesson, that humaine reason is exceeding proane to pride and arrogancy; which appeareth hereby, that not onely no argument can be so sound and strong as to cal it back frōpride vnto modesty, but it will rather take occasion to strengthen it selfe in arogancy, by that which is brought in to humble and take it downe. This hapned here vnto Paul the Apostle, vsing this firm reason, to proue the Gentiles ought not to be proud, for that they had bin once as a wilde oliue, strangers from Christ, but were now planted into the true oliue, and become Gods people in stead of the Iewes.

This reason doeth but the more lift vp the Gentiles in pride, who attribute it to their owne worthinesse, that the Iewes were reiected and they receiued. This shewes the wicked pride of man, (to wit) how hard it is to reclaime it and bring it vnto humility: for as other sinners haue their defence, the couetous pretend thrift, care of wife and chil∣dren; the drunkard good fellowshippe, the wanton youth∣fulnesse, the reuenger iniuries of others prouoking; so the proud person pleads his owne excellent parts and worthi∣nesse. And hence it commeth to passe, that fewe proude wittes are reformed and cured, because they are drunken with opinion of their owne woorth and goodnesse; which must bee denied and renounced, ere they bee pleasing to God, who loues the humble.

Tim.

What other thinges do ye obserue in the words of the obiection?

Silas.

The great difference which is betweene worldly grafting, and that which is spirituall, whereof Paul nowe speaketh: they are both like in this, that there is in both an vniting and coniunction, betweene the stocke and that which is grafted into it, they become one and haue a com∣munion, the roote and branches. Christ and his Church be most neerely conioyned, so as the Church hath the ap∣pellation and name of Christ put vppon it for his vnion sake, see 1. Cor. 12. 12. howbeit these two kindes of graf∣ting doe disagree in these two things. First, in the man∣ner

of grafting, a good science and graft is taken and set in a wilde and barren stocke, as a pipping or pearemaine, on a crab-tree: but in the spirituall it is clean contrary; for there branches of the wilde oliue (as the Gentiles were,) are taken and grafted into the true tree, the body of the Church and society of the godly, this is good: but the grafts are vnfruitfull, barren, and wilde oliue trees, (that is) wicked and vncleane men: and indeede it cannot bee o∣therwise, for whosoeuer is found without Christ and his Church, (his body) he can be no other but vngodly & ac∣cursed. Secondly, in naturall grafting the branch com∣municates sap to the tree, that by the fat and fruitfull sap of the good graft, the barrennesse and wildnes of the tree might bee amended: but in the spirituall planting, the branch and graft giue not, but receiue iuyce from the tree. So elect sinners by the grace of Christ to whome they are grafted, be changed to bee like to himselfe, holy and righ∣teous as he is: and this to be the end of their incorporati∣on into Christ, namely, to bee conuerted and beare his I∣mage, is proued by Ephe. 4. 23. 24. Col. 3. 10.

Tim.

But were all the Gentiles that weere grafted into the tree of Christ and his Church, transfourmed into his I∣mage?

Silas.

No verily; some were grafted into the Church of Christ, by profession of the mouth onely: some also were planted into it by faith of the hearre; which distinction is proued plainely by Rom. 2. 28. by Math. 7. 21. 2. Tim. 3. 5. The former bee not altered from their wilde and bar∣ren nature by Christ, and therefore may bee broken off and perish; but the latter not so, because they passe into Christ, and by his Spirit are renewed to his owne glorious likenes. 2. Cor. 3. 18.

Tim.

What be the parts of Paul his answere?

Silas.

Two; first a concession, granting the thing ob∣iected so farre as it was true; Well sayeth he, it is true, the branches (that is) the Iewes bee broken off in great num∣ber, and this was done, not because God delighted simply

in their fall, but he vseth their reiection as a meanes to further the grafting in, and calling of the Gentiles; this Ideny not, saith Paul.

The second part of his answere is a negation, wherein hee doth deny that the worthinesse of the Gentiles was the true cause why the Iewes were reiected, and the Gentiles planted in; but infidelity, (because of vnbeleef) as if he should say, not for thee nor thy sake, but for their vnbeleefe are they cut off, euen because they proudly re∣fused the faith of the promses and of the Gospell, (seek∣ing to be iustified by their owne merites of workes, and not by the faith of Christ,) as before Rom. 9, 31 32. and 10, 3. And the cause why the Gentiles were ingrafted into the body of the Church, was not any dignity of their owne, but their faith whereby they rested vpon Christ alone for righteousnesse and saluation, as it is said of them Rom. 9, 30. and heere [Thou standest by saith.] Thus in few and plaine words are laide downe the right causes of the destruction of the Iewes, and of the voca∣tion of the Gentiles; whereof the one (to wit, vnbeliefe) is naturall and might befall both Iew and Gentile, bee∣ing both borne in sinne and vnbeleefe. The other, to wit [faith] is a free guift of God, depending vpon mercy a∣lone, and from the hand of mercy giuen to the Gentiles, who therefore had no cause to bee high minded, but to feare and be humble.

Tim.

What is the doctrine which ye gather from the former part of this answere, [they are broken off through vnbeleefe?]

Silas.

First, that God is iust and most righteous in con∣demning and casting away the reprobate, because how∣soeuer no man in Gods eternall counsell is refused for sinne, yet God in time doth not destroy men but by rea∣son of their ignorance, vnbeleefe, and sinne: so as man beareth in his own bosom the roote of his own ruine, he may blame nothing but his owne vnbeleeuing heart re∣iecting Gods promises most wickedly. Secondly, wee learne that vnbeleefe is a sin most odious vnto God and

dangerous vnto men in whom it raigneth. For as it cast Adam out of Paradice, and kept Moses from entring in∣to the promised Land: So it depriued the Iewes of the couenant and promises of saluation. The reason why God doth so detest it, is first, because it robbeth him of his glory, quite taking from him the praise of his truth, power, and mercy, which in effect is to make no God at all, but an Idoll. Secondly, vnbeleefe doth reproach God, and maketh him a lyar, which is to make him not a God but a Diuell, who is the father of lyes. 1. Iohn 5. 10. Thirdly, because as faith is the mother of all good workes, so infidelity is the mother of all euill: for from thence it is that we runne into all euill, because we doe not beleeue the word of God; whereas other sins spoile God of his authority, the vnbeleefe strips him of his ef∣sence and very being. Lastly, vnbeleefe is such a sinne as doth violate & deface the whole doctrine of the Gos∣pell, whereas other sins are committed but against some one part or parcell of the word of God.

Tim.

What profite are Christians to receiue from the know∣ledge and meditation of this doctrine?

Silas.

It serues to informe vs in what miserable case the members of the Church of Rome liue aud dye in; in so much as they do flye to the merite of their owne works for life and saluation before God, reiecting the grace of Christ by vnbeleefe, euen as these Iewes did. Second∣ly, it serueth to exhort vs Christians, that we neuer seeke otherwise to be iustified and saued, then by the faith of Iesus Christ. For if the Iewes fell from the couenant of God, and lost all their dignity temporall and eternall, because they set vp their owne righteousnes by workes, and would not seeke to be iustified by beleeuing in Ie∣sus Christ; how may we looke to keepe our dignity, de∣gree, and standing, if we shall refuse Christ through in∣fidelity, and trust in our owne merites.

Lastly, it warneth vs aboue all other sinnes, to striue a∣gainst an vnbeleeuing heart: for whatsoeuer sinnes wee

haue, yet they destroy vs not, so we haue faith to beleeue the remission of them: and wicked men are damned not so much for committing sinne, as for vnbeliefe, because they refuse mercy and pardon offered. Not but that the least sin hath in it the merite of eternall death, Rom. 6. verse last: much more the greatest. But as the smallest sin shall bee imputed to him which is an vnbeleeuer, so not the foulest shall bee laid to his charge, which truely repenteth and beleeueth in Christ; as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10, 43.

DIAL. XVII.

Verses 20, 21. And thou standest by faith, bee not high minded but feare, for if God spared not the naturall branches, &c.

Tim.

OF what kinde be these wordes?

Sil.

They be extraordinary, stirring vp the be∣leeuing Romanes vnto Christian humility and godly feare: and they bee dehortatory, dehorting them from pride, arogancy, and security.

Tim.

What be the parts of these words?

Silas.

Two, first a proposition, [be not high minded] set foorth by the contrary [humble reuerence of God, or re∣uerent humility.] Secondly, the rendring of reasons to confirme the duty propounded. These be two, the one is taken from their present good condition, to wit, their free insition, or grafting into Christ by faith, [thoustan∣dest by faith.] The second is drawn from their future dan∣ger, if they should grow proud and carnally secure, then they also should bee broken off as the Iewes are. This reason should be thus amplified by an argument (a mino∣ri,) for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue (the Iewes, his first and peculiar people,) then the wilde braunches the Gentiles, which were afterwards planted in. Therefore if hee haue done that, hee will also doe this, except they feare the offence of God, and bee humbled by the due sight of their vnworthines. The summe and scope then

of this Scripture is, to perswade the beleeuing Gentiles in regard of Gods free and great mercies, also in respect of very great perrill, that they bee not puffed vp with Gods benefits and so waxe proud and carelesse; but ra∣ther be carefull, labouring day and night in godly feare to preserue their faith, and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ.

Tim.

Come to the wordes and tell vs what is meant by [thou?]

Silas

The whole body and congregation of the Gen∣tiles of what countrey soeuer, and namely the (Christian Romanes) which had receiued the religion of Christ; which are here spokē vnto, as if they were but one man, that euery person might thinke himselfe spoken vnto, and so apply it.

Tim.

What signifies [standing?]

Sil.

Sometimes the certainty of faith and grace, Rom. 5, 2. sometimes constancy, 1. Corint, 15, 1. and 16, 13. but here it signifies the state and condition of a Christian, or of a member of a Christian Church, [standing] is the same with grafting, verse 19.

Tim.

What signifies [faith?]

Sil.

Either the profession of faith in the mouth, if wee referre this vnto such as be hypocrites (which are known to God onely,) or the guift of true and liuely faith in the heart, freely apprehending Gods grace in Christ, if wee referre it to true beleeuers. The summary meaning is thus much, that our condition and estate, as we are Chri∣stians and members of Gods Church, doth consist whol∣ly and onely by the mercies of God embraced by fayth in Christ, either seemingly, as by counterfet Christians, or truely and indeed, as by right Christians, which are so indeed as they be named.

Tim.

What is the doctrine out of these first words?

Silas.

That the state and very being of a Christian de∣pendeth* 1.137 on faith. For as before Paul layed downe [infi∣delity]

to be the true and proper cause of the breaking off & destruction of the Iewes, so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vs to bee Christians and members of Gods Church, Galat. 3, 26. Wee are made the 〈◊〉〈◊〉 of God by faith in Christ; and againe, We are made righteous by faith. And herein is a maine difference betweene faith and all other graces and works of the Spirit, as hope, loue, repentance, &c. that those doe not make vs, but declare vs to be the children of God, as it is sayed of loue, that there∣by wee are knowne to be Christs Disciples, Iohn 13, 35. 1. Iohn 3, 23. but by faith we are made and constituted mem∣bers of Christ, and are planted into the tree of his Church, to become branches thereof. As good fruite causeth not a tree to be good, but is a witnesse of the goodnesse of the tree: So good workes, and all other good gifts doe testi∣fie vs to be Christians, but faith onely makes vs to be such. For by faith we liue, Gal. 2, 20. Rom. 1, 12. Whereas both our English Diuines and others, doe write that we are in∣grafted into Christ by baptisme, it must be meant that it is a sacrament and a seale of that faith, which regenerateth and ingrafteth into Christ, Rom. 4. 11. for which purpose, reade M. Fulke on Acts 22. 17. and Rom. 6; 4.

Tim.

What reasons are there to proue this, that faith onely makes vs to be Christians?

Silas.

First, wee are Christians by that which quickens* 1.138 vs to God; but it is faith alone by which wee are quicke∣ned to Godward; for before faith be come, we were dead in sin, Ephe. 2, 1, 2, 3, 5, 8. Secondly, we are not the mem∣bers of Christ, till we bee vnited to him as to our head: but this vnion is wrought by faith, Ephe. 3, 17. Till wee bee adopted by grace, to bee made the Sons of God, and haue Christes righteousnesse imputed to vs, wee are none of Christs: but both our adoption and iustification are done by faith, Roman. 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue, and do please God.

Tim.

What profit are Christians to make to themselues of this doctrine?

Silas.

It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods chil∣dren, and so doth iustifie, regenerate, and sanctifie vs: as also the phantasticall spirits, which taught that wee are the sonnes God before we beleeue. Secondly, it war∣neth vs of the miserable estate, that the Pagans, Turkes, Iewes, and all Infidels which be without the Church, do liue in; as also all wicked men and hypocrites which are within the Church; who hauing no faith rightly to in∣graft them into Christ and his body, therefore they par∣take not in the roote nor fatnesse of the Oliue, but who∣ly want Christ with his Spirite, grace, and saluation: in which regard they are much to be pittied of vs, and God is earnestly to be prayed, that such among them as be∣long vnto him, he would in graft them into his Sonne by faith. Thirdly, it exhorts all men that haue not the bles∣sing of a beleeuing heart, aboue all things to labour for it, that they may be made one with Christ, and bee bles∣sed by beleeuing, Gal. 3, 9. For albeit faith be a guift free∣ly bestowed out of Gods mercy to whom hee will, yet God vseth not to giue it to the snorting Christian, but to such as labour and seeke for it. Lastly, wee are by this doctrine called from pride and arrogancy, vnto hu∣mility of heart: for seeing wee become Christians and Gods children by faith, and faith comes not from our selues, but it is the guift of God; we ought not to boast as if it were not freely giuen vs, Ephe. 2, 8. 1. Cor. 4, 7. If faith both do spring from and wholly relye vpon mer∣cy, then the faithfull haue no cause of glorying, but to reioyce rather in this, that they know God to be merci∣full, Iere. 9, 24. Further, seeing faith findes nothing in man to make him accepted to God, (but sinne and death) and doth send men out of themselues to fetch righte∣ousnesse and life from another: Therefore the faithfull haue great reason to walke humbly before God and mē,

Rom. 3, 28. Rom. 4, 1, 2.

Tim.

Proceede and tell vs what is meant by [high minded?]

Silas.

Some referre this to the wisedome of the mind, and expound it thus: Be not wise in your selues, or bee not wise in your owne conceite; whereupon the Pa∣pists build their absurd implicite faith against Scripture and reason. But they doe much better which referre it to the affections of the heart, expounding it thus: Be not haughty in heart, or be not proud in your thoughts. The word [feare] which signifies humble reuerence of God, shewes that thus we ought to take the word [high mind∣ed.]

Tim.

What is our doctrine from hence?

Silas.

That pride of heart or high mindednesse ought to be farre from such as be professed Christians. The rea∣sons heereof be these: First, it is forbiddē of God, & ma∣keth vs odious to God and men. Secondly, it takes Gods glory from him, and giues it to men; and this is an abhomination, to giue his glory to any. Thirdly, it is an absurd thing to be proud of that which is none of ours; for we haue nothing at all, no not a crumme of bread or a drop of water but of free guift. Mat. 6, 11. Iames 1, 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed, & must by and by put it off; how voide of sence should we be to be proud of such things as come without vs, nay for such things as God might condemne in vs, and vs for them? because wee eyther abuse or corrupt Gods guifts, and therby haue cause to be humbled in our best estate. Last∣ly pride is a very dangerous thing; for it pulled downe Gods iudgements vpon Angels, and vpon Kings, (as Nabuchadnezar and Herod,) vpon nations, (as the Ro∣manes and Iewes,) vpon Apostles, as Peter: therfore pride is by all meanes to be eschued and striuen against, both by good meditation, and earnest prayer, to haue it mor∣tified by grace, if wee will please God, and prosper now and for euer.

Tim.

Haue we heere any present need of this admonitiou?

Sil.

Yea very much and greatly, because all manner of pride abounds among vs, it was neuer more rise both outward and inward pride, and in all sorts and degrees: as our apparell, words, lookes, gate, title, hunting af∣ter dignities, striuing for precedency, our boasting in our knowledge, and disdaining of others; all this doth testifie to our faces, that wee are proude, and therefore haue need to repent, least we doe perish.

Tim.

Tell vs what is heere meant by [feare?]

Silas.

It is set as contrary to high mindednesse, and* 1.139 signifies humble reuerence of God, or reuerence of God ioyned with humility; for as pride and presumption of heart stirred vp by Gods guifts, hath for companion car∣nall security, which is the greatest enemy to grace and faith: So humility arising from the sight of our great vnworthinesse and manifold infirmities, is euer coupled with a reuerent awe of Gods displeasure, which is a spe∣ciall conseruer of faith, or of a Christian in the estate of faith.

Tim.

But how agreeth this precept of Paul (but feare) with* 1.140 that commandement of Moses, Exod, 20, 20. Feare not, and with that of Christ, Luke 12, 4. Also that of Iohn, 1. Iohn 4, 18. Charity casteth out feare?

Silas.

The feare forbid in these places is eyther the* 1.141 immoderate feare of mighty men driuing others to for∣sake true religion and their duty to God, or else a slauish feare of Gods terrible iustice and vengeance because of sinne, driuing men to perplexity of minde, and despaire of Gods mercies. Both these kindes of feare bee euill in their owne nature, howsoeuer the latter is oftentimes occasion of good to Gods children, through the wise∣dome and mercy of their heauenly Father, making it a meanes to prepare their soules for grace; like as a needle or a bristle makes way for the threed to enter and to go through, and then the bristle is cast away: so is this ser∣uill feare expelled where faith and charity towards God

hath once found entrance.

Tim.

What [feare] then is it which is here commanded?

Silas.

An ingenuous, godly, and humble feare, breeding continuall care not to offend God by any sinne, as much and as farre as frailty will suffer; and to deserue to loose his fauour, and to be depriued of our faith, and other his gra∣ces bestowed on vs. Such a feare as vseth to bee in good childeren towardes their parents, whome they are very loath to displease for their loue and kindnesse shewed vn∣to them: So this filiall feare of God, causeth the faithfull to auoyde the offence of God, not so much for punishment, as because of his mercies and goodnesse, and for loue of righteousnes.

Oderunt peccare mali formidine poenae. Oderunt peccare boni virtutis amore.

An example to illustrate these two sorts of feare, good and bad, may be this, in the Sonne of a Iudge, and a male∣factor, both at once standing in the Iudges presence, sitting on the seate of iustice, they both are afraid: the malefac∣tor hating the Iudge feareth him, because hee hath a sword and power to punish him: the child out of a loue of his Fa∣ther, doeth reuerence his presence, and dare not by any misbehauiour prouoke his Father to wrath. Of this latter feare, Paul speaketh heere: and also all other texts which contayne commendation of feare, are thus to bee vnder∣stoode, as Exodus 20. 20. Deut. 6, 13. Psalm. 112, 1. Iob 1, 1. Acts 10, 2, 35. Psal. 25, 14.

Tim.

Whence ariseth this good and childe like feare, whereby the breach of the lawe is more feared then the curse?

Silas.

From a particular and due knowledge of our own naturall weaknesse and pronenes to fall into sinne, Math. 26. 41. The flesh is weake. As young children through fee∣ling their owne weaknesse, and readinesse to stumble, are afraide and become more carefull to get them a stay, so it fareth with Gods children. Secondly, from the malice and strength of Sathan, who as a roaring Lion, goeth a∣bout seeking whome he may deuoure, 1. Peter 5, 8. There∣fore

we haue great need to be sober and watchfull; as ma∣ny feare him too much, so we may do it too litle. Third∣ly, from the often and earnest consideration of Gods presence, whose eye is euer ouer vs. Also of his great power, being able to kill bodye and soule, and to cast them into hell, Luke 12, 5. and of his most terrible wrath and vpright Iustice, iudging and chastening sinners, without respect of persons, 1 Pe. 1, 17. Lastly, from sence of Gods sweet mercies in Christ, Psal. 130, 4.

Tim.

What reasons are there to enforce this exhortation, and to perswade Christians to haue GOD alwayes in feare?

Silas.

Verie many and strong reasons: First, the com∣maundement of God, very often enioyning vs to feare him; as heere, so in many other places. Secondlie, the great praise which God himselfe giueth to this grace, as that it is the beginning of wisedome, Prou. 9, 10, and 1, 7. The well-spring of life, Prou. 14, 27. Our Treasure, The instruction of wisedome, Prou. 15, 33. See Prou. 14, 26. and 16, 6. and 9, 23. and 28, 14. Thirdly, the precious promises made to them which feare to sin against God, that they shall be blessed, that they shall bee preserued. See Psal. 112, 1, 2. 3, &c. Also Psal. 128, 1, 2, 3, &c. Fourth∣ly, such also are pleasing and accepted of God, Actes 10, 31. Fiftly, great profit comes by the feare of GOD, it constraineth to good, it restraineth from euill: example in Ioseph, Gen. 39, 9. and the Midwiues, Exod. 1, 13. Al∣so by meanes of this feare, Christians stand in the Faith, escape breaking off and destruction; whereas proud se∣cure Christians lose that faith which they haue, & their other graces, and at length the happinesse: For from him which hath not, shall be taken away euen that which hee hath. Such as liue awfully, & in lowly reuerence of God, do maintaine their faith, and preserue themselues vnto celestiall blessednesse, as Paul here not obscurely telleth the Romanes, that vnlesse they did feare, they should be broken off (which indeede is come to passe) as all the world now perceiueth) as the Iews were for their proud

contempt of Grace.

Tim.

But seeing Gods Children are bolde as Lyons, Prou. 28, 1. and blessed with confidence through Faith, Ephes. 3, 12. How is it that they do feare?

Silas.

Gods faithfull children consist of a spiritual re∣generate part, and of a carnall vnregenerate part. In the inward regenerate part, there is good confidence, by reason of Gods goodnesse in Christ apprehended by Faith, yet the flesh or vnregenerate part, suggesteth continually doubtfull or fearefull thoughts and carnall infirmity, putting the godly in dreade and trembling, which yet is subdued by the strength of Faith. For, as a little childe which is set aloft on horsebacke behinde or before his father, whē he lookes towards the ground and remembreth his owne weakenesse, is made affraide of falling; but yet he ouer commeth this feare, and is in good heart, when he thinkes that his louing father hath him fast tied to him by a Towell, or holdeth him in his hands: Or as a man set on the top of an high Tower, whiles his minde runneth vpon nothing but the height of the Tower, or what a deepe way he may fall, and that his fall will be with certaine daunger of death, it is not possible but his minde being vpon these things, must be smitten with horror. But when his eyes are turned to∣wards the barres and battlements which firmely staieth him, then he takes spirit to him, and puts away feare: e∣uen so likewise the 〈◊〉〈◊〉 Beleeuers, when they consider with themselues how weake they are, being verie prone to euill; and also doe thinke vppon the naughtinesse of their bad workes, and the imperfection of theyr best workes, and the seuerity of Gods Law, requiring their vttermost obedience threatning destruction to the least disobedience; finally, how vnresistable the power, and horrible the wrath of God is against sinne: these consi∣derations being vehement, cannot but deiect the mind, and cast it downe with feare. But on the other side, when they cast their eyes vpon the mercies and exceeding cle∣mency

of God, his most constant promises, and the infi∣nite merits of Christ, communicated with them by faith; then their feare is either laide aside or lessened, & they are much comforted and waxe bold in God.

Tim.

But seeing a true Faith brings with it assurance, and an infallible perswasion of Gods loue; and it beeing once had,* 1.142 can neuer be lost againe, in respect of Gods power, and Christs intercession, how is there any place for feare at all in the faith∣full? Or if beleeuers must feare, then how is there any certain∣ty in Faith, for there is nothing so contrary to Fayth, as feare and doubting?

Silas.

Feare, and perplexed doubting, comes from* 1.143 the weakenesse of faith; Faith in it owne nature, beeing a most certaine perswasion: but we are to note that this is not spoken to this or that true beleeuer, for whom it is impossible that they should loose their fayth whollie. For it is a gifte whereof God repenteth not: also, God neuer tempteth his aboue their power: But this is spo∣kē of whole congregations, wherin some do falsely per∣swade themselues to be true beleeuers, and bee not so indeede. Thirdly, howsoeuer that feare that engendreth perplexity of minde, and breedeth despaire of Gods goodnesse, cannot consist together with Fayth, the one destroying the other; yet that feare which breedes a reuerence of God, may well stand with the assurance of Faith, being a meanes ordained of God, both to con∣tinue and encrease faith, because it moueth vs to earnest constant Prayer, by the which faith is nourished and strengthned. Howsoeuer then, a beleeuing person need not feare condemnation, yet he may & must feare trans∣gression, Psal, 4, 4. Hee cannot feare falling away into perdition, but he ought to feare falling into sinne: hee must haue the feare of humility to make him watchfull, but not the feare which arises out of infidelitie, which makes distrustfull.

Tim.

What profit is to be made of this instruction touching* 1.144 the feare of God?

Sil.

It acquits vs from the slander of the Papists, who accuse vs that wee doe teach men that they may liue se∣curely,* 1.145 and need not feare God. Secondly, it conuicts them of error, which say we cannot bee certaine of for∣giuenes of sins, because we must feare; wheras feare being a fruite of sanctification & a marke of our adoption, Acts 10, 35. the more wee doe feare God and his word, the more wee are sure to bee blessed, which is euery where promised to such as feare God. Lastly, it exhortes all Christians which lacke this feare, to seeke it, and those which haue it to be thankefull for it, and grow vp in it. For blessed is he which feareth continually: therefore if ye call God Father, passe the time of your dwelling in feare.

Tim.

Come now to the 21. verse, and tell vs what is meant by the [naturall branches?]

Silas.

The Iewes Gods owne people, who because they were borne of an holy roote & beleeuing parents, (who by a free couenant were of God separated from o∣ther people) are therfore called naturall branches, thogh they were conceiued in sinne as al others are, and by na∣ture had no more holinesse then others. And whereas it is saide of God that he spared not them, the meaning is, that he punished them and brake them, as it is expoun∣ded, verse 17, 19. see also Rom. 8, 32. Lesse is spoken thē is meant, which is vsuall in the Scripture, see 1. Cor. 15, 58. Heb. 6. 10.

Tim.

What is the lesson to be learned from hence?* 1.146

Silas.

The vnpartiall seuerity of God against the ob∣stinate vnbeleeuers, which are contemners of his word; in that his anciēt people which had stood so many years vnder his couenant, and were so long before vs in pos∣session of religion, and had so many great promises and fauours done them; yet when they despised and abused Gods goodnesse so farre, as publikely to deny and reiect his Sonne, they must bee no longer borne with, at any hand. How then, may we which are branches by grafting

in, descended of infidels and heathenish parents, and but adopted children, looke to escape Gods fierce wrath if we contemne his word? when the very naturall branches and such as come of the holy Patriarchs were disinherited and cast out, but not before God had chastned them with rods and sometimes sent them into captiuity. This may there∣fore serue as a patterne for parents, how to proceed to dis∣inheriting their children: and for superiours how to deale with inferiours, with much patience and long suffering, wayting long, being ready to receiue with their Father in the Gospell, lost and returning children; and resolued not to shake off and vse extemity, till there be no remedy, and that all hope be gon.

DIAL. XVIII.

Verse 22. Behold therefore the bountifulnes and seuerity of God: on them which haue falne, seueritie: but toward thee, bountifulnes, if thou continue in his bountifulnesse: or else thou also shalt be cut off.

Tim.

SHew vs what these words import and meane?

Silas.

The Apostle goeth forward in his exhortation of the Gentiles to Christian humility; and drawing to∣wardes the conclusion of it, heapeth vp many reasons in a small roome, which hee woulde haue all beleeuers euer to haue before their eies; this one verse containeth foure mo∣tiues vnto modesty and lowlinesse of minde. First, from the example of Gods seuerity in cutting off the Iewes. Se∣condly, from the efficient cause of the vocation of the Gen tile, (to wit) Gods bounty or goodnesse. Thirdly, from the condition vpon which they holde this bounty, namely, if they continue in this estate wherein his goodnesse hath set them. Fourthly, from a commination of destruction, if through pride and security they forsake the Gospell and loose their faith; which is spoken to the whole nation, not to any singular person, which cannot bee cut off, yet this caution is profitable.

Tim.

Now to the interpretation, and tell vs what doeth [bounty and seuerity] signifie?

Sil.

Bounty signifies the clemency of God, and his great readinesse to doe good vnto, and to pleasure men. Seue∣rity signifies that extreame rigour in God, whereby hee dealeth with his enemies precisely and exactly according to their descruings, or the cutting off of his enemies ac∣cording to extreamity of iustice.

Tim.

What may be meant by [behold?]

Silas.

It is as much as to muse vpon and diligently to consider in our mindes, till they be so plaine and cleare to vs, as things which we doe see with our eyes.

Tim.

What doctrine are we to learne from these words thus declared?

Silas.

That goodnesse and iustice, mercy and seuerity, are both to be sound in one God, see Exod. 20, 5, 6. and 34 6, 7. Rom. 2 4 5.

Tim.

But are not mercy and seuexity contrary qualities, how then can they fall into the nature of God? Is God contrary to himselfe?

Silas.

These qualities agree together, and are not re∣pugnant in God, but are contray onely in their effects vp∣on men. One and the selfe same God is mercifull and se∣uere in respect of diuers persons vpon whom he worketh, but is not contrary to himselfe, no more then a good Go∣uernour is contrary to himselfe, when hee seuerely puni∣sheth euill doers, and praiseth such as doe well. Also one and the 〈◊〉〈◊〉 same sunne softneth the waxe, but hardeneth the clay, yet hath in it no repugnant qualities, though it bring forth contrary effects, according to the nature of the subiect, or matter on which it worketh.

Tim.

What vse are we to make of this doctrine?

Silas.

First, it confutes those ancient heretikes the Ma∣nichees,* 1.147 which faigned two Gods, the one good and the author of blessings; the other seuere, and the author of punishment; wheras Paul calleth one selfe same God both good and rigorous. Secondly, it warnes all which haue any authority publike or priuate, to beare this image of God in their gouernment, neyther to bee altogether re∣misse

or wholly rigorous, but to mixe kindnesse with extreamity, according to the condition of persons and crimes.

Tim

What is the next Doctrine?

Silas.

Out of the word (behold) we learne that Christi∣ans are bound to bend their mindes to thinke and medi∣tate vpon, both the goodnesse and wrath of God. For God doth heere enioyne it as a duty [Behold.] A gain, Mo∣ses in Deut. 32. and Dauid in Psal. 78, 11, 12, &c. rebuke the Iewes, because they let Gods goodnesse slip out of minde. So doth Ezra in Neh. 9, 35. and in Hag. 1, 5. the people are charged to set their hearts vpon Gods seue∣rity, and elsewhere often. Moreouer, the consideration of Gods goodnesse and rigor, is many wayes beneficiall to Christians, which are carefully and religiously occu∣pied thereia. For this consideration will prouoke & stir vs vp to faith, to put our trust in God, whom by good and long experience, wee haue founde most good and faithfull in his promises, Psal. 4, 1. 2 Tim. 4, 17, 18. Se∣condly, to praise God & to be thankful for his gracious fauour, which is a thing of God much set by. For he lo∣ueth thankfulnesse and praise, Heb. 13, 15 16. Thirdly, to loue him againe, who hath done vs good, and to labour to render much obedience vnto him, of whom wee re∣ceiue much, Psal. 116, 1, 2. Fourthly, to walk in reuerence and awe of offending him, because of his mercies, Psal, 130, 4. Lastly, to be humble, seeing wee are beholden to his bounty for all, receiuing of his goodnesse whatso∣euer good we haue.

Tim.

What commodity commeth to vs, by thinking on the seuerity of God?

Silas.

It may make vs to pitty others which are falne into misery. Secondly, to be watchful, and to take good heede to our selues, striuing continually against carnall presumption, and worldly security; yea and to leaue e∣uery sinne which kindleth Gods anger, and draweth downe his seuere iudgements, and to hold vs in a con∣stant

course of wel-dooing, that we may escape his sharp roddes.

Tim.

Let vs proceede to looke a little further into his seue∣rity first, and afterward into his 〈◊〉〈◊〉 towards them which felt seueritie: tell vs who be they which be meant by falne?

Silas.

The Iewes which for their vnbeleefe were cut off from the Church and Kingdome of Christ, as Verse 20. This seuerity towards them, appeareth two wayes: First, in the good which they lost, whereof reade Rom. 3, 2. and 9, 4, 5. they lost the couenant and all the bene∣fits thereof, euen temporall and eternall happinesse. Se∣condly, it appeared in the extreame euils vnder which they nowe so long (that is, a thousand sixe hundred yeares) haue lien. These euils are bodily, as banishment from their owne Land also infamy and reproach intol∣lerable; and spirituall. As the Israelites being in 〈◊〉〈◊〉 do complaine in the Lamentations of Ieremy, Chap. 1, 12. That there was no sorrow to their sorrow; so may I say, that there was no seuerity like to this seuerity, so long to forsake a people, that so long time had bin his peo∣ple, and so much blessed by him, and renowned before the world, to be made now a by-word, a Prouerb, a ga∣zing and looking stocke to all the world, so as the name of the Iewes, which was once a most glorious name 〈◊〉〈◊〉. 2, 17. is now growne to be most odious. Let all men be∣holde and consider this seueritie with astonishment and feare.

Tim.

What Doctrine are wee to learne from this part of our Text?

Silas.

That God neuer 〈◊〉〈◊〉 and sheweth foorth his extreame rigor, but vpon desperate enemies, which by obstinacy in their vnbeleefe and sinne, make them∣selues worthy of it. God indeede was very seuere, but towards whom? Euen towards such as fell by infidelity, and had long despised his corrections and goodnesse, & at last openly defied and murthered his only Son, which came to worke their redemption. Generally thorough

the whole Scripture, where the seuerity of God is me∣naced, or any effect of it is mentioned, there is withall the cause set downe (to wit,) the rebellion of vngodlie sinners. See Psal. 1, 1. and 2, 12. and Psal. 11. and 37. Al∣so Exod. 20, 5, 6. and Ier. 5, 9. and 7, 14. 15. And in very manie other places Gods vengeance is limited and re∣strained vnto the impulsiue and meritorious cause, euen mans iniquity, to teach vs, that God strikes not blindly at all aduenture (as Poets faigne of fortune) but with iustice, wisedome, and great patience.

Tim.

What profit should Christians make by the meditation of this Doctrine?

Silas.

First, it must serue to reproue such as are too se∣uere, or cruell rather, greeuously punishing without any desert at all, as Iezabel who slew innocent Naboath, He∣red who beheaded Iohn Baptist, the Iewes who killed Christ, the Apostles, and Steuen, &c. the Papistes who burned the godly for consession of their faith, and con∣stancy in it. Secondly such as punish for a fault, but are more seuere then the fault merits, vsing vtmost rigour, where as paine would be inflicted with moderation: ma∣ny Parents, Maisters, and Rulers are ouerseene in stret∣ching the smart beyond the harme. Thirdly, them who doe 〈◊〉〈◊〉 great offenders whome they ought to con∣demne: they which thus proceede, are vnlike the most 〈◊〉〈◊〉 God, who as he 〈◊〉〈◊〉 not destroy the good with the bad, so he will not let the transgressors go free, nor hold them innocent, Exod. 34, 7. Let all such repent and flye to Christ for pardon. Secondly, it serues to exhort all rulers, as they desire to tread in the steps of God (the iust Iudge of the world) so they 〈◊〉〈◊〉 earnestly to it, to draw out the sword against such as do ill, Rom. 13, 2, 3. remembering Ely his lenity, and what end it had, yet so as they neuer proceede to extreame & last punishments, (such as bee excommunication in the Church, death in the Common-wealth, disinheriting in a family) but as Chyrurgeons doe proceede to cut off a member (as an

arme or leg, when there is no other remedy, and all other meanes bee vnauaileable, so these capitall and grieuous paines would not be inflicted and laide on men, but when the great good of the weale publike, and vncurable naugh tinesse of the delinquents doe require it. This is to be iust as God is iust for quality; for no creature can be so for e∣quality, an endeuour to come as neere him as wee may, is all we are to doe. Lastly, an admonition we haue, as wee would not drinke of the dregges of his wrath, and feele his bitter seuerity, to bee very carefull not to drinke in sinne with greedinesse, going on in euill with contempt of God and his word.

DIAL. XIX.

Verses 23, 24. And they also if they abide not still in vn∣beliefe shall be grafted in for God is able to graft thē in againe. For if thou wast cut out of the Oliue tree, which was wilde by nature, &c.

Tim.

HOw doth Paul proceede?

Silas.

Now he addeth a new argument, to beate downe the pride of the beleeuing Romanes, and to teach them humility. It is taken from the hope of the Iewes re∣paration, whose restoring to Christ (howe desperate and forlorn their case may seeme to be,) he prooueth to bee possible in verse 23. also to bee probable and verie likely, verse 24.

Tim.

Vpon what condition is it possible, and by what rea∣son is it confirmed to be so?

Silas.

By a reason taken from the power of God, who by his almightines is able to engraft them into the Church on this condition, that they did not remaine in their vnbe∣liefe. As the Gentiles if they fall from the faith may bee cut off, so the Iewes might be planted in, and recouer their dignity of being Gods people, if they did not still conti∣nue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow, that to doe so is in their owne liberty, but it must come from God, who worketh both the will and deed.

Tim.

What are we to learne from these condition all wordes, [if they abide not in vnbeliefe?]

Sil.

First, the sinne of vnbeliefe (in the obstinate refu∣sing of Christ and his grace offered so kindely and freely,) was the true cause why the Iewes were cast out from being Gods people; which shews what an horrible sin vnbeliefe is, of which a certaine Diuine hath truely written, that it is the grand-witch which worketh all euill and mischiefe* 1.148 both to the body and soule of men in this life, and in the world to come. For it shutteth the hands of Gods bounty, that hee cannot giue good thinges; as it is written in the Gospell, that Christ could not do any great work because of their vnbeliefe, Math, 13, 58, also it openeth the hand of his iustice, and draweth down euen eternall vengeance as well as temporall; as it is saide afore, verse 20, Because of vnbeliefe they are broken off, and Reuela. 21, 8. which must cause men to hate this sinne, as they abhorre a Witch or a Serpent, and to striue against the same as against death hell, and destruction. Secondly, wee learne that though the Iewes being very grieuous offenders, as also very sore and very long plagued; yet their conuersion is not to bee despaired of; so they returne, repent, and beleeue, they may be saued, thogh through vnbeliefe they crucified the Lord of life. And withall wee are taught generally, that wee ought not to cast away hope, either of our owne or of the saluation of other, (howsoeuer great transgressors, and of a great time and standing in sinne,) so wee doe not abide still in our iniquity. The reasons hereof be, first, because* 1.149 Gods mercies, and Christes merites, doe farre exceede mens trespasses, for they be absolutely infinite, so bee not our sinnes. Secondly, God hath promised grace and sal∣uation to such as returne to him, without exception, either of the kinde of sinne, or of the number, or of the time, but at what time soeuer, as the Prophet Eze. speaketh chap. 18. also, O house of Israel returne and thou shalt liue Eze. 18, 20. Repent that your sinnes may bee done away, Acts 3, 19. Last∣ly, if the Iewes were the greatest offendors that euer

were, (for they killed that iust one, & desired a murthe∣rer to be giuen them,) are not left without hope, so they returne: what good hope may other conceiue whose sins are not comparable to the Iewes, if they will repent of that is past, and hencefore liue godlily?

Tim.

What vse is to be made of this knowledge?* 1.150

Silas.

It confutes the Nouatians and other like heritikes, who denied repentance vnto such as after baptisme did fall into any 〈◊〉〈◊〉 crime, though it were of feare or other infirmities. Secondly, it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue, that it is exceeding rich and deepe, euen as a bottomelesse sea, beeing indeed without eyther bottome or bankes. And thirdly, it giueth comfort against finall despaire, to such as are out of heart with conceite and horror of their sinnes, because they may be many and manifold, being also most vgly; or for that they haue long liued in them: whereas these Iewes after abiding in their infidelity now a thou∣sand yeares and a halfe, yet are raised vp to a comfortable hope. Lastly, heere is an admonition to such as haue ey∣ther committed 〈◊〉〈◊〉 great notorious sinne, and doe liue in ignorance, 〈◊〉〈◊〉, security, hypocrisie, prophanenes, worldlinesse, &c. that they make haste to repent and to get out of their sinne, (as a man would with speed leap out of a quagmire, or out of a deep dungeon, or hot furnace) for it is not the fil thinesse of their sinne that shall be able to condemne them, so they doe not abide in it. Sin dam∣neth a man when it is abiden in and liued in without re∣morse or hatred against it, or eschuing occasions, and purpose of amendment: but such as turne vnto the Lord with all their heart, shall not dye in their sinnes: the mouth of the Lord hath saide it.

Tim.

But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ, & his Church: for how can they leaue their infidelity, no more then an Ethio∣pian can change his skinne, or a Leopard his spots? or how can they giue to themselues faith, no more then an euill tree can a∣gaine

make it selfe good, or a bough broken off, graft it selfe in∣to the tree, no more can vnbeleeuers conuert themselues & be∣come faithfull ones?

Silas.

It is true, yet that which is vnpossible both to* 1.151 our selues and others, it is possible with God. God that by his owne power could make the world of nothing by his word, which could diuide the sea and make it stand by his power as a wall, and stay the course of the Sunne, and open the earth, and ouerwhelmne the world with water, and cause the deafe to heare, the lame to go, the blinde to see, the dumbe to speake, the dead to liue; which could cast out Diuels and dispossesse vncleane spi∣rites by his commandement; why shold not he be migh∣ty enough to make an vnbeleeuing Iew to become a be∣leeuing Christian? did he not make Paul of a bloudy per∣secutor and a raging wolfe, to become a sheepe, yea a a shepheard and teacher of the flocke? and why then can he not change a blinde obstinate Iew, being an enemy to Christ, into a faithfull member of Christ? for God is a∣ble to graft them.

Tim.

Yea, but there be many 〈◊〉〈◊〉 which might bee done of God in respect of his absolute power, and neuer were done nor* 1.152 shall be done. God could of stones raise vp children vnto Abra∣ham, and haue sent leg ons of Angels to his Sonne to deliuer him from the hands of the Iewes yet did neyther the one nor the other. Doe wee not finde fault with the Papists for reasoning a posse 〈◊〉〈◊〉 in the matter of the Sacrament, because there bee sundry things which God neuer will doe, nor doeth though hee could doe them?

Silas.

It is true indeed: from the power of God seue∣red* 1.153 from his will, wee cannot firmely reason; for so wee might conclude that there bee many worlds, that the world should last alway, that men should not dye, that a man hath two soules, &c. because God can doe such things. Therefore it is foolish in the Papists to inferre that Christ his naturall body is locally present in the Sa∣crament, because God is able to do i:, vnlesse they could

proue that it were his will to haue it so. We doubt not of Gods power if once wee see any sure euidence of his will out of his word. It followeth by good consequence, God is willing to do this or that, therfore he can do it, & it shal be done indeed. We haue thē to consider Gods al∣mightines, not simply in it selfe as it is infinite & vnlimi∣ted, but as it is limited & boūded by his word & wil. The Apostle then reasoneth well, that seeing God by his po∣wer could conuert the Iewes to the faith of Christ, ther∣fore it should be so, because Paul was assured by the pro∣phesies of the word (see verse 26, 27.) and by good sound reason, that it was the will of God to haue it so, verse 24.

Tim.

What is then our lesson from hence?

Sil.

That in those things that God willeth & promiseth, wee must strengthen our faith by the meditation of Gods power and might, after the example of Abraham, Rom. 4. 21 also of Paul, 2. Tim. 1, 12. 1. Peter 1, 5. Iohn 10, 29, 30. Gods power is the maine prop of his childrens faith. Se∣condly, seeing the conuersion of the Iewes is attributed to the power of God, hence we learne that to repent lieth not in our hands. Therefore they doe erre which ascribe it to the power of their own will, in whole or in part: also such as bee conuerted, owe all praise vnto God for such a won∣derfull worke: and such as be not, to their owne endeuour must ioyne prayer earnest and constant, and wayte vppon God in reuerent and diligent vse of all good meanes.

Tim.

But how may it appeare to be a likely matter that God is willing the Iewes should be restored to Christianity?

Sil.

Thus; God did graft the Gentiles being wilde O∣liues, into the true Oliue; therefore it is more then likely, that he will plant in againe the Iewes, being naturall bran∣ches: (the Iewes being so called, because they came and were born of parents to whome the promises did belong, and so were not the Gentils.) Now in reason it is an har∣der matter to graft in a wilde branch, then that which was once a true branch, because that is beside & against

nature: but this is agreeable vnto the order of nature, therefore more easie. Also there is more agreement be∣tweene a graft or science which was broken off, and his owne stocke, then betweene a strange braunch and the tree. Lastly, if we regard Gods counsell, there was no∣thing in the wilde Oliue amiable, which might induce God to graft it in, or to take such paines, and be at such cost (as I may speake) as to take boughes from the wilde Oliue, to knit them to the true Oliue, that is, the holye Church of Christ. If then he did this, why may wee not iudge that he is willing to replant the Iewes into their owne oliue? Let all Christians then heartily pray to God that he wil hasten this happy work, and take heed lest by their dissolute and wicked liues, they be an hinderance vnto it; woe to vs if we be so.

DIAL. XX.

Verse 25, 26. For I would not Brethren, that ye should be ignorant of this Mystery (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the ful∣nesse of the Gentiles bee come in; and so all Israel shall bee sa∣ued.

Tim.

HOw doth this Text agree with the former?

Silas.

It hath the same drift, namely to keepe the beleeuing Gentiles, from despising the vnbeleeuing Iewes; touching whom, Paul hauing already taught that their conuersion to the faith of the Gospell is both pos∣sible and easie, such as may be & also easie enough: now he telleth vs, that their grafting in, and ioyning to the Christian Church, is not onely credible and probable, but that indeede it certainly shal bee (it beeing a thing which God will haue to be, and none can resist his will, for it is vnchangeable and omnipotent: and this he doth proue by sundry reasons, as first by an Apostolicall ora∣cle, or by his owne testimony, or rather by the testimony of God manifested to him, which is grauely set downe in verse 25. Secondly, by a propheticall authority, or by two Scriptures cited out of the Prophet Esay, verse 26, 27.

Thirdly, from the dignity of the Iewes, being borne Gods deare and chosen people, ver 28. also from the nature and condition of Gods guifts and calling, verse 29. Lastly, from comparison of Iewes and Gentiles, & from the com∣mon end of their miseries, wherein through sin both were plunged, that God might haue occasion of shewing mercy to the elect of both people, verses 30, 31, 32. &c.

Tim.

What is the summe of the first reason, in verse 25?

Silas.

This: Paul an Apostle of Iesus Christ (by the in∣spiration of the Holy Ghost, beeing himselfe first taught, that the Iewes should in great number turne to Christ be∣fore the end of the world,) doeth affirme and propound it to be knowne of the Church; therfore certainly and with∣out all faile it must bee so. For whatsoeuer the Apostle wrote or spake to the Churches, by the directiō of the Spi∣rit, is the word of God, 1. Thes. 3, 13. and one title thereof shall not fall to the ground, or be vnfulfilled.

Tim.

Why doth he call them brethren?

Silas.

That by declaring his loue he might draw them to attention: for the same purpose he calleth and commen∣deth this trueth for a (mystery,) nowe men doe willingly heare and marke secrets or hidden matters. Of which my∣stery the Apostle setteth downe the ende or vse (least they be also wise in themselues,) see Pro. 3, 7. Rom. 12. 3. In which places (wise) is vsed in the worst part for proude or arrogant; for arogancy is an effect arising from a greate o∣pinion of a mans own wisedome and guifts, as if they were gotten by themselues, and their owne strength.

Tim.

Rehearse the parts and members of this mystery?

Silas.

First, that blindnes is happened to Israel in part onely. Secondly, that it shall last till the fulnesse of the Gentiles come in. Thirdly, that at length all Israel shall be saued.

Tim.

What are wee to learne by this, that Paul woulde haue them to know this trueth, touching the reuocation of the Iewes?

Tim.

The duty of Gods Ministers, not onely to teach

the people that they may know still more and more, but to do it with affection and desire to free them from ig∣norance, and still to make them wiser. To this end, God giueth them knowledge to shewe others the way. Se∣condly, the duty of Christians, to be carefull stil to learn and know more, adding knowledge vnto knowledge, as men heape riches and goodes together, Colos. 3, 16. 2. Peter 1, 5, 6, 7. As Plants grow to bee trees, Lambes to bee Ewes, and Infants to bee men: so Christians, of Babes in knowledge, must encrease stil more and more to perfection.

Tim.

What doth this word [Mystery] signifie?

Silas.

It commeth of a word, which signifieth to shut or close the mouth or eyes; and so it signifieth a thing kept secret, or not commonly knowne, or which cannot be knowne, or which exceeds humaine reason, & is con∣trary to humane hope.

Tim.

How many things do you find in Scripture to be called Mysteries?

Sil.

First, the vnion of two Natures in Christ, his hu∣mane and diuine nature vnited in one person, 1 Tim. 3, 16. Secondly, the coniunction between Christ the head, and Christians the members, Ephes. 5, 31, 32. These two are wonderfull great secrets, for reason cannot compre∣hend them, either how the diuine Nature of Christ be∣ing immortall and infinite, and the humane nature of Christ being finite and mortall, should be ioyned toge∣ther to make but one person, without any mixtion of substances, or how Christ and the faithfull should be so knit togither, as to be truly one body, flesh of flesh, bone of bone; there being so much distance between them, as betweene heauen and earth, and yet wee beleeue both these secrets, because the words teacheth vs so. Thirdly, the Gospel is called a mystery, because in whole it is hid from the natural man, and in part it is hid from the rege∣nerate mā, 1 Cor. 2, 7. Fourthly, the vocation of the Gen∣tiles. Ro. 16, 25. & the resurrection from the dead; howe they

which liue at Christs comming shall dye, 1 Cor. 15, 51. are called secrets, because they cannot be known vntill the euents declare them. In the same sence, and to the same purpose is the restitution of the Iewes in this place called a secret, because howsoeuer the word hath now reuealed it, yet till then it was secret. Also in what ma∣ner they shall bee restored, in what time, in what num∣bers, these thinges are hid, till by the euent they bee learned.

Tim.

What profit are we to make of this, that the calling of the Iewes is called a Mystery?

Silas.

First, to teach vs, that therein nothing shal fall out by chance, but all things shall bee ordered by Gods prouidence. Secondly, to stirre vp Christians to thank∣fulnesse towards God, in that he will manifest to them the very secrets of his heart, as Kings open their secrets to few, such as be beloued and trusted. Thirdly, to re∣prooue curiosity and keepe men from searching the rea∣sons of Gods counsel and doings, contenting our selues with so much as God will haue vs to know, not desiring to learne, when God will not teach. Lastly, to bridle the arrogancie of the Gentiles, least they should insult ouer the Iewes reiected, reioycing imoderately in their owne election, and in the Iewes reiection. A better remedy of this pride there cannot bee, then to know and consider this secret, that euen the Iewes shall againe in mercie be visited and conuerted to God, & therefore are at no hand to bee despised, but pittied rather, and prayed for.

Tim.

What is the first member of this mystery?

Silas.

That blindnesse hath happened vnto Israell in part.

Tim.

What is meant by Israel?

Sil.

Israel is put for those which come of Israel or Ia∣cob, that is, the Israelites or Iewes. Heere is meant not spi∣rituall, but naturall or literall Israel; not the Church col∣lected out of Iewes and Gentiles, but onely Iewes for

whose peculiar consolation, this was written by Paul.

Tim.

What is meant by blindnesse?

Silas.

Their hardnesse of heart, or their hearts hard∣ned, obstinately refusing, yea and resisting Christ & his grace out of deepe ignorance and vnbeleefe; which is as a vaile to hinder, that they cannot see into the doctrine of the Gospell: this is called vnbeleefe, verse 20, 30, 32. This happened vnto them by the iust iudgments of God, inflicting it as a punishment for their former sins, as was before written, Verses 8, 9, 10.

Tim.

What meaneth this [in part?]

Silas.

It doth signifie, either that obstinacie in their vnbeleefe was not totall of al Iewes, but particular, there being euer and euery where, now and then, some of the nation that beleeued in Christ; or else that it should not be perpetuall, but for a time onely, at length to haue an end. And this latter seemeth better to agree with the word [Mystery,] for it was no secret, that some Iewes were faithfull, and receyued the Gospell, Paul before had taught that by his owne example, Verse 1. and by the prophesie of Elias, as verse 4, 5. and had saide that the Iewes were diminished onely, not abolished, verse 12. that is, a fewe of them onely were elect and beleeuers. But that of their generall and great blindnesse there should be once a tearme, end, and conclusion: this was not vntill now that Paul shewed it to be a secret, hauing himselfe first learned it of God.

Tim.

Wee haue seene that the Iewes shall be called in at length, declare now vnto vs at what time they shall be called, & how long it will be before it be?

Silas.

Euen vntill the fulnesse of the Gentiles shall become in.

Tim.

Tell vs the meaning of these words?

Silas.

[Comming in] signifies the Gentiles free accesse or entrance into the house of the liuing God, which is the Church of Christ; and by (fulnesse) is signified the whole body of the Gentiles, or an appointed multitude

of nations, which are heere called fulnesse; (as before verse 12. the Iewes are called abundance) because the number of beleeuers among the Gentiles should arise to a great company, so that publikely among the Gen∣tiles there should bee gathered a great company vnto Christ, there being no nation or habitable country past by, which should not imbrace the Gospell, at least for a time, according to that prophesie in Psal. 19, 4. and that of our Sauiour, Marke 15, 16. and that testimony of Paul Col. 1, 6. and that Oracle of Christ, Mat. 24, 17.

Tim.

But shall there be any time wherein the Gentiles shall be so vniuersally called, so as euery one shall be saued?

Sil.

Not so, for then the Church of God should want enemies, and the prophesies of Antichrist should bee vn∣true: but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time, is no∣ted; which when it comes to passe, then the blindenesse of the Iewes shall cease, that they may beleeue and be al taken vnto Christ: as both Ambrose, and the greeke Sco∣lia doe declare vpon this place, and as the Apostle saith plaine in the next wordes, that all Israel may be saued, which is a third part of this mystery.

Tim.

What is heere meant by [Israel?]

Silas.

Not spirituall Israel, the whole people of God, consisting of Iewes and Gentiles, as the word is vsed, Ps. 124. 1. and Gal. 6, 16. for then were it no mystery, (for it is well knowne that the Church shall euer consist of both these peoples,) neyther were it any consolation to the Iewes; which Paul heere intendeth to giue thē from the hope of their future and full conuersion, but accor∣ding to the letter it signifieth the nation of the Iewes as in the former verse.

Tim.

What is meant by [all Israell?]

Silas.

Not euery particular amongst them, but a great determinate number, namely the better and greater part of them, as 1. Tim. 3, 2. Iohn 6, 45. It is vsuall in Scripture by this particle [all] to signifie sometime the

better, and sometime the greater sorte.

Tim.

What is the doctrine from hence?

Silas.

That towards the end of the worlde, the nati∣on of the Iewes shal be conuerted vnto Christ, that they may beleeue in Christ, bee iustified by faith, and bee sa∣ued. This appeareth first by the testimony which Paul cites in the two next verses, which plainely fore-tell it. Secondly, by Reuel. 7, 4, 5. &c. Which prophesie is lit∣terally to be vnderstood of the Iewish conuersion after Chrysostomes minde, because they are distinguished from the other nations, mentioned verse 9. And this pro∣phesie is of things not already done, but to bee fulfilled afterward, as ye finde it written, Chap. 4. verse 1. Third∣ly, heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes & Gen∣tiles, ioyned in a most sincere profession of doctrine, and excelling in such piety and vertue, as if the world were to be created anew: and not of the celestiall blessednes of the Saints, in the world to come, as may appeare by these reasons drawne from the circumstances of the text. First, he speakes of Ierusalem, (not glorified in heauen) but comming downe from God, and by his graee migh∣tily purified in earth. Secondly, she is likened not to a wife whose marriage is already accomplished, as it must be in heauen, but to a Bride preparing and addressing her selfe to meete her husband, as it vseth to be in earth. Thirdly, tabernacles belong not to blessed Saints, which haue ended their warfare, but to Pilgrims, which as strangers, are to abide a certaine time the combate with such lusts as fight against the soule. These reasons are taken from verse 2. and 3, now the verses 6, 7. and 24. af∣foorde vs more demonstrations, for in verse 6. there is a promise to the members of this new Ierusalem, which are athirst. Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ, in whom they shall beleeue: but in heauen where

all fulnesse and rest shall be enioyed. How can there bee any thirsting or yet any fighting, where al shall be crow∣ned with victory and triumph? And how shall Kinges bring their riches vnto heauen: as verse 24. These with sundry other the like arguments out of the text, doe suf∣ficiently conuince (in my opinion) that this Chapter is not to bee construed of the glorious condition of the godly in heauen, but of a Church which for doctrine and manners shall bee illustrious in earth; not infected with such errors and corruptions in life, as was vnder Anti∣christs raigne, nor somolested with persecutions & tor∣ments which caused sorrow, and cryings, and teares, and death, as in verse 4. of which there shall be a cessation in the dayes of this renued Church, beeing blessed with great purity and happy peace. The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke, especially by earnest prayer to God for it, and speedy repentance for those their sinnes, which hitherto haue beene barres and ob∣stacles to hinder it. For as the execrable and most palpa∣ble idolatry of the superstitious Romanists, crouching and bowing most basely before the workes of their own hands, adoring dead stockes, Images, bread in the Sa∣crament, haue caused the Iewes to abhorre our religi∣on and faith; the rather for that the Papists beeing nee∣rest to them, and the greater number, they measuring the whole by that large part, think vs all to be as great i∣doll seruers as they be: So the most leud and loose man∣ners of Protestants abounding in schismes, factions, he∣risies in religion, being miserably rent one from another in matter of faith, and in matter of fact, beeing full of murthers, thefts, rapines, rapes, adulteries, periuries, vsuries, oppressions, inhumanity, tyrrannies towardes them, and among themselues; prooue great stumbling blocks to keep thē backe. For which scandals very many haue an heauy acount to make.

DIAL. XXI.

Verses 26, 27. As it is written, there shall come a deliuerer out of Sion, and shall turne away vngodlinesse from Iacob; for this is my couenant with them, when I shall take away their sinnes.

Tim.

VVHat doth Paul performe in these words?

Silas.

After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world; hee now proueth it by a double testimony of the Prophet Esay; whence ari∣seth a second argumēt, to confirme that secret of the Iewes conuersion, euen by Prophetical authority, which is a most sure worde that cannot faile nor deceiue. The Prophets haue fore-told the Iewes conuerfion, before the restoring of all things, therefore certainly it must be so.

Tim.

Here are two knots to be loosed, first shew vs how Paul calleth that a secret, verse 25, which beere in these verses hee sayeth was written before by the Prophet? if it were written and reuealed then it is no secret.

Silas.

Doctrines of the worde are secrets to some when they are not to others which know them; also they bee se∣crets in part, when in the whole they be not secrets. So it fareth with this particular doctrine, touching the future and full restauration of the vnbeleeuing Iewes: though it was written in the Scripture of the Prophets, yet it remay∣ned as to others, so to Paul himselfe a secrete and hidden thing, till it was taught him, yea and after he had learned it yet stil to others which knew it not, it did abide a mystery, yea & to himselfe in some sort, as in what manner, at what particular time, and by what meanes this vocation should be fulfilled. Thus what is not absolutely a secret, may yet be called a mystery in some respects.

Tim.

But was it not sufficient for the credit of this mystery, that Paul had affirmed it from the inspiration of the Holy Ghost? what needeth hee to bring Scripture to confirme it, his owne assertion being an Apostle was aboundantly enough?

Silas.

It is true, Paul his owne assertion might haue suf∣ficiently

authorised this doctrine, but for two or three e∣speciall* 1.154 reasons, hee doeth nowe (as aften heretofore) ap∣peale vnto Scriptures, repeating his wonted words (as it is written.) His reasons bee these; First, to manifest and make good that which in his defence before King Agrip∣pa hee had spoken, that hee did witnesse no other thinges then those which the Prophets did say should come, Acts 26, 22. Secondly, to preuent and put by the offence of the Iewes, that they might not be scandalized and grieued with the doctrine of the Gospell, wherein they should ap∣parantly behold a great and full agreement between it and the Gospell. Thirdly, to commend the vse of the Scrip∣tures, that it alone is a perfect rule of faith and manners & all-sufficient alone to demonstrate and proue all doctrines touching saluation; so as we neede not for this purpose au∣thority humane, or traditions of the Church and vnwrit∣ten word.

Tim.

What are we then to learne from this constant customs of Paul, still prouoking to the authority of the old Testament, for proofe of poynts and articles of religion?

Silas.

First, the great proportion and harmony or con∣sent which is betweene the Propheticall and Apostolicall writings. Nothing in the new Testament is taught to be beleeued vnto saluation, which is not fore-told and fore∣shewed in the olde; nothing promised in the old, which hath not the acomplishment in the new, so as the bookes of Euangelists and Apostles, bee as it were commentaries of the Prophets, as the Prophets be interpreters of Moses. The new Testament is the illustration of the old, as the old is the shadowing of the new: both bee but one word, and one Scripture, as there is but one faith, one Church; what∣soeuer, fanaticall and fantasticall men, as Marcionites, Ma∣nichees and others do dreame. Secondly, we learne that neither preachers publikely, for doctrine & matter of faith do teach ought which they cannot auouch and make good by authority of Scripture; nor the people embrace as truth of God vnto their saluation, ought, which cannot bee she∣wed

them to be contained in the written worde, eyther for words expresly, or for matter and meaning. If any* 1.155 thing in the matter of Faith and saluation be saide or al∣ledged without authority of Scripture, it may be reiec∣ted with the same facility as it was alledged, saith an an∣cient Father. Whatsoeuer is necessary, is manifest (sayth Augustine.) Againe, If I reade it not in the Canonicall Scripture, I will not beleeue it.

Tim.

From what Chapters of Esay, are these two autho∣rities drawne and fetched, and how are they fitted vnto Paule his purpose?

Silas.

Heere be two Oracles of Esay the Prophet con∣tracted* 1.156 into one, as was done before in verse 8. The for∣mer Text or sentence, taken out of the Prophet Esay, ch. 59. v. 20, there is a little alteration in the words, for in Esay it is, [The deliuerer shall come to Syon:] in Paul (follo∣wing the translation of the Septuagint) it is, [Shall come out of Syon.] This difference may thus be reconciled, ey∣ther 〈◊〉〈◊〉 is by the Notaries and Coppiers fault, crept into the Text for heneca, as the Septuagint rendred it [For Syons sake,] or if we read [out of Sion,] then it hath relation vnto the progresse of the Gospell, as if Paul (doing the office of an Interpreter) should say, that out of Sion (that is, the Church of God, signified by Sion, where the Tribes assembled to worship) should come the Gospell, which should conuert the Iewes to Christ: whereas Esay respe∣cting the very time and instant of the first comming of the Messias, said (Vnto Sion.)

There is another alteration in the wordes, though no change in the sence; for whereas Esay saith (vnto them which turne from iniquity) which implyeth repentance, Paul rising higher, nameth the very cause of their repen∣tance, namely remission of sinnes by faith in Christ. For none can turne away from sinne by repentance, ex∣God turne sinne from them by free remission: Or else, with Maister Iunius wee may say, that for his comming (whereof Esay makes mention) Paul setteth downe a

beneficiall consequent of his comming, which is remis∣sion of sinnes.

The second authority is fetched, the one part of it, [This shall be my couenaut] out of Esay 59, 21. and the o∣ther part out of Esay, Chap. 27. verse 9. This is al the fruite, the taking away of sinne. Some thinke it an allu∣sion to the words of the couenant, Ier. 31, 34. The Apo∣stle applieth this place to his purpose after this sort. See∣ing God meaneth by free couenant to bee reconciled to the Iewes, (forgiuing them their sinnes) and hath fore∣tolde it by his Prophet, therefore there is no doubt of it, but it should be: in which regard, the Gentiles haue no cause proudly to despise and insult ouer the Iewes, but in feare and humility to preserue themselues in the estate of grace. If we will heare the application of these Scriptures more at large, thus it is: What God hath pro∣mised by couenant, the same must bee fulfilled, because God is faithfull, and cannot lye or deny himselfe, 1 Tim. 1, 2. Shall he promise, and not doe? But by promise hee couenanted to giue a deliuerance, not temporall from Babylonish captiuity, but spirituall vnto remission of sinnes, and eternall life: which couenant, he hath made not with Gentiles onely, but with Iewes; not with one or with a fewe, but with the whole people signified by [Iacob] opposed against [In part] verse 25. This Coue∣nant of sending Christ, who is the deliuerer here spoken of, to conuert the whole Nation of the Iewes, and to saue them by forgiuenesse of sinne, is not yet accompli∣shed. Therefore in time to come, euen before the Con∣clusion of the world, it must be fulfilled: for one title or iot of Gods word, may not fall to the ground. This is like the prophesies of Math. 1, 21. Mich. 4, 7. Luke 1, 33. which are not yet done, therefore must be. For the Iewes being the chiefe part of the people, are but in smal num∣ber yet called to the kingdome of Christ.

Tim.

What is now the generall Doctrine of these two Ver∣ses? What is taught out of them?

Sil.

That there shall be a generall calling of the Iewes to the faith of the Gospell, before the second comming of Christ, as the Prophets haue fore-tolde it. It is not meant that euery one shall be saued, so as there shal not* 1.157 be any one beleeuer in the whole nation, but as the ful∣nesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ; so all Israel must be saued, and whole Iacob shall haue sinne forgiuen them, because this shall be done to the cheefest part, whereof the whole vseth to take deno∣mination.

For further proofe heereof, see the 21. Chapter of the Reuelation, which is a prophesie of this last and great* 1.158 vocation of the Iewes, as hath beene proued before. Vn∣to which wee may ioyne Ezekiels vision, touching the restoring (by certaine degrees) vnto life, strength, beau∣ty, and proportion, the dry bones which he saw scatte∣red in the fielde; which howsoeuer some by allusion doe apply to the resurrectiō of the dead at the general iudg∣ment, yet it is plaine by the text to be meant of Israelites being (in respect of spirituall life and grace, like drye bones and dead bodyes,) vnable throrough vnbeleefe to stirre toward God, but through the great and rich good∣nesse of God to be raised againe by the Gospell, and made aliue to God through Christ, not all at once, but by some degrees, whereof their comming out of their desperate captiuity of Babylon might bee a type and fi∣gure. For it is Gods manner in types of temporall de∣liuerances, to teach spirituall and heauenly things, con∣cerning eternall redemption by Christ. Beside these things the counsell of the most wise and almighty God in the wonderfull preseruation of the Iewes, ought dili∣gently to be considered & waighed of the godly: wher∣as sundry very ancient people and famous, as Persians, Chaldeans, Assirians, Troians, Vandales, Lombards, Gothes, Saxons, Picts, Hunnes, &c. are eyther quite extinct and destroyed, or else being seuered and scattered, haue not

so held their owne, as to keepe still their owne ordinan∣ces, and to be able to shew their originall and historye in sure record, and preserue themselues, for their ciuill life and religion, vnmixed with other people whither they came: (yet behold a strange thing and markeable) the Iewes onely, notwithstanding their great and long dispersions, and manifold calamities, desolations, and death in sundry countries, where they haue beene but∣chered like sheepe, as in England heere at London and Yorke, (by hundreds and thousands,) and elsewhere in other Countries, knocked downe by heapes, and others cruelly spoyled, do for all this not onely remaine in very innumerous multitudes, chiefely in Asia and Aphrica, (as M. Beza, and M. Grineus vpon certaine knowledge do re∣port,) but do keepe their Tribes distinct and vnconfoun∣ded, and their religion, all without commixtion as much as they may, reading and searching the Scriptures, but with very corrupt construction; yet with this fruite and commodity, that both their pedigree and descent from Abraham and the Patriarkes may appeare, & eke by their witnesse of our bookes, (out of which we deriue our holy Christian faith,) may be iustified and cleared from suspiti∣on of imposture and fraude, which the heathenish Philo∣sophers and other prophane Atheist-like persons cannot now charge vs with, seeing that people still remaines as preseruers of those oracles of God, which bee the foun∣taines of our religion. Of all which what other thing are we to deeme and iudge, but that they are reserued thus miraculously of God against the time of their conuersion and saluation to come heereafter, in Gods determinate season. Of this iudgement and opinion finally are many both moderne writers, M. Caluine, Beza, Peter Martyr, Iunius, Piscator, Pareus, and our learned industrious coun∣tryman M. Doctor Willet, who hath written an whole tract of this argument: and diuers of the ancient Fathers and Schoolemen, as namely Hilary, and Chrysostome, and Tho∣mas Aquinas, whose words are these: Vniuersi Iudaei, &c.

all the Iewes shall come to the Faith, not particularlie some, but vniuersally all; as many beleeued in the be∣ginning when the Gospell first was published, so verie many shall beleeue heereafter. The Meditation where∣of, should warne vs 1. of courtesie and charity towardes the Iewes. 2. of humility in our selues, that wee despise not them whome God will honour. 3. of sound amend∣ment of our liues, that we be no longer any occasion of their stumbling and auersion from Christianity, and that with daily and most feruent supplication we doe helpe their conuersion, that God may bee glorified in the free and mighty saluation of that forlorne people, and the kingdome of his Sonne enlarged: a deare thing vnto all which loue Christ.

Tim.

Yee haue now finished this generall instruction: Tell mee what particular Lessons ye haue to commend out of these two Verses?

Silas.

Both what be the benefites of Gods Couenant of grace, and in what order: Christ himselfe the deliue∣rer or Redeemer, whom except we receiue and embrace (being made one with him by Faith) wee can haue no part in his merits; as an house cannot bee borne vp and supported by a foundation, except first it bee close laide vpon it, nor a member takes motion from the body, if it be not knit to the body. The next benefit is remission, or taking away sinne, both guilt and punishment, by the death of Christ, whereunto is annexed imputation of Christ his actiue obedience, in keeping the whole Lawe for our righteousnes. For it is not enough to bee freed from condemnation and curse of sin, but there must bee title and interest giuen vs vnto glorification and life e∣ternal, that we may be fully blessed, & Christ may be to vs no halfe, but an absolute redeemer. Lastly, repentance or turning from sin vnto holinesse, which is sanctificati∣on, and is an vnseparable companion of iustification, a necessarie fruite of faith, and a spirituall benefit of Gods free Couenant, so as they doe in vaine boast of hauing

Christ and remission of sinnes by him, which haue not forsaken their iniquities, and begun to leade a new life. Obstinate sinners which still abide in their wicked lusts, without amendment, haue nothing to do with Christ as a deliuerer and Sauiour, but as with a fierce Iudge. Se∣condly, we are taught that we haue pardon of sinne and sanctification by the vertue of Gods couenant and free promise, whereupon all good benefits depend, but this is effectuall onely by faith. For as no Christ, no recon∣ciliation with God without the promise concerning Christ, the promise is vaine to vs, till we beleeue. There∣fore the Papists teach corruptly, which say, that the par∣ties baptized, are purged and sanctified by the worke done, whether they doe beleeue or not. Moreouer, if remission of sinnes bee by free Couenant, what be∣commeth of merite of Workes? For, if our Saluation stands in remission, then not in perfection of Vertues: if in the prerogatiue of Christ the Redeemer, and of Gods free Couenant, then not in the glorie of our Me∣rites.

DIAL. XXII.

Verses 28, 29. As concerning the Gospell, they are ene∣mies for your sake, but as touching the election, they are belo∣ued for the Fathers sake. For the gifts and callings of God are without Repentance.

Tim.

VVHat doth this Text containe?

Silas.

Two Arguments to prooue the former secret about the vniuersall restoring of the Iewes. The first is taken from the dignity of the Iewes being his an∣cient people, set forth by the efficient cause Gods elec∣tion, and his Couenant with the Fathers. The second is from the nature of GOD, who is euermore firme and vnchaungeable, and will not frustrate his owne electi∣on and calling. Therefore it is most certaine, that one day the Iewes must bee conuerted vnto the Fayth, be∣cause God cannot for euer leaue and forsake a people so

deare vnto him, beeing his chosen people, partakers of his promises and election.

Tim.

How doth Paul passe on, and come vnto these two ar∣guments?

Silas.

By a preoccupation, wherein there is a secret ob∣iection answered. The obiection is this; The Iewes are enemies to the Gospell, they hate and hinder the prea∣ching and spreading of it, God hateth them; and howe then may we thinke hee will saue them, as you auouch? Vnto this the Apostle answereth by a distinction, thus: They are hated indeede for the Gospel sake, vnto which they are enemies, and for your sake whome they loue so little, as they thinke the worse of the Gospell, because you professe it. But in other respects they are beloued of God, because of the promises made to their Fathers and because of Gods election, which cannot be made voyde by their present vnbeleefe and resistance of the Gospell, because the gifts and calling of God neuer changeth.

Tim

But how is it possible, that the selfe same persons shold be both enemies, and bee beloued: to hate and to loue, are con∣traries, and cannot at one time bee in a Man, much lesse in GOD?

Silas.

Sundry answeres may be fitted to this question and doubt, to satisfie it. First, the selfesame Iewes may be hated & loued of God at sundry times; hated, whiles they continue in vnbeleefe; beloued, when they be con∣uerted to the faith, as in verse 23. Secondly, it may bee meant of diuers sortes of Iewes, such as spurne against Christ, are enemies and hated; but the remnant beloued, which belong to Gods election, and do beleeue. Third∣ly, it is true in diuers considerations: in regarde of their present minde to the Gospel, hated; bur in regarde of their elect Fathers, beloued and precious: but the fittest answere heereunto is, to vnderstand this not of particu∣lar men and women among the Iewes, but of the whole Nation which was reiected and hated for infidelity, yet not vtterly cast out, because of the Couenant made with

their Fathers: as the Riuer is still the same, although the water which runneth by, bee not the same: so it is the same Nation of the Iewes, because of lineall descent, though consisting of diuers generations, and of vnlike conditions.

Thus then the answer of Paul may summarily be col∣lected: that if God looke vpon the Iewes, according to their present estate; as they doe not admit, but kicke a∣gainst the Gospell, he hateth them, and worthily aban∣doneth them: but as he considereth his people, not after their euill deseruinges, but according to his owne free election, and that promise which God hath made to A∣braham and his seede, God so loueth them, and in his time will vouchsafe his grace vnto them; because how∣soeuer all men be lyers, yet God remaineth constant, and altereth not his wil and counsell, verse 29.

Tim.

But is not God changeable, seeing hee sometimes lo∣ueth, and sometimes hateth?

Silas.

No verily, God still remaineth one & the same, euer like himselfe, howsoeuer things and persons are of∣ten changed, such as he will haue to change, and at such time as he appointed their change. What God hath de∣creed to be perpetually, shall be so; and what hee hath ordained to bee mutable, shall bee altered; but him∣selfe varieth not, with him is no shaddowe by turning, Iames 1, 17.

Tim.

Come now to the words, and tell vs to whom the Iewes are enemies?

Silas.

First, to God, whose enemies they are, hating him, and hatefull to him. Secondly, vnto all godly per∣sons, Paul and others; for Gods enemies are our enimies, and his friends must be our friends, Gen. 12, 3. Psal. 139 21, 22 And this Paul doth proue by two Reasons. First, because they beleeue not the Gospell, but striue & fight against it. Secondly, for the Gentiles sake, which may haue a double sence, either that the Iewes for their vn∣beleefe being cast out, the Gentiles might bee called in,

and enter into their voide roome: or else for your sake, that is, because they see you embrace the Gospell, euen therefore they resist the Doctrine of Christ, and abhorre you for making profession of it: & thus I iudge it should be taken.

Tim.

What Doctrines are wee to learne from these wordes thus declared?

Silas.

First, that God is an enemy, and hateth such as* 1.159 be aduersaries to the Gospell of his Sonne. The reason* 1.160 heereof is good, because the Gospell proceedes from God himselfe, as author; also, it entreateth of his grace and mans saluation, and is the worde of his Wisedome, wherein hee hath vttered his counsell for mans eternall happinesse, being a word of trueth and reconcilement. Therefore such as oppose and oppugne this word, can∣not be but odious to God.

Tim.

What is the vse that wee are to make of this first in∣struction?* 1.161

Silas.

First, it sheweth the most miserable estate and condition of all Heretickes, Papists, Iewes, Atheystes, scoffers, prophane worldlings; of which Paul saith, Phil. 3, 18, 19. they be enemies to the crosse of Christ, that is, to the doctrine of Christ crucified; and therefore God abhorres them, and their end must be damnation, with∣out hearty repentance. If God wil take vengeance in fla∣ming fire of them which be ignorant of his will, and do not know the Gospell, 2 Tim. 1, 8. how will hee torment such as by word, false opinions, writing, or sworde and persecution, be enemies to the Gospel? Secondly, this admonisheth vs whom we must account our enemies, & how farre foorth, namely, not for our priuate profit or pleasure, but for the Gospel & mens saluation sake: with such as hurt these, wee must haue irreconciliable diffe∣rence, so long as they set themselues against the Gospel, and do not repent. Which reprooues men-pleasers and time seruers, who for lucre and worldly case and digni∣ty, are ready and forward to haue vnity with Gods ene∣mies,

to compound light and darknesse, to set agreement between Popish Idolatry and Christian religion, between Christ and Antichrist, as if they would endeuour to accord fire and water, a 〈◊〉〈◊〉 matron & an arrant strumpet, hea∣uen and hell: see Deut. 13. 5, 6, 7. 2, Cor. 6. 14. 15.

Tim.

What is meant by [beloued,] and of whome is it meant?

Sil.

Beloued signifieth deare vnto God, not to the faith∣full onely; of which loue there bee two causes rendered. First, the election of God; Secondly, their Fathers and the couenant with them.

Tim.

What is meant by [electing?]

Silas.

The externall grace of the couenant, whereby* 1.162 God choose this people from amongst all other nations of the earth to be his people, Deut. 32, 8, 9: Secondly, e∣ternall election whereby he chose many of them in Christ to be heires of eternall life; this couenant and election are perpetuall and not temporary.

Tim.

What Fathers are these he speakes off?

Silas.

Abraham, Isaac, and Iacob, and the other Patri∣archs, to whome God made a solemne promise to be their God, and the God of their seede. The summe is, Seeing the election of God hath such force and vigour in this peo ple of the Iewes, and God did loue their Fathers, and gaue them a promise to saue them and their posterity: therefore God loueth their children, and will in his due time conuert them, because hee hath set his loue vpon them; for his na∣ture is such, that he repents not nor changeth his holy pur∣pose, and heauenly calling.

Tim.

But what will it helpe the Iewes, being themselues vn∣beleeuers* 1.163 and vnholy, to descend of holy and faithfull Fathers, more hereafter, then heretofore it hath done?

Silas.

First, the couenant which was giuen to the Fa∣thers,* 1.164 makes all such as come of them to bee holy, though not with personall holinesse, yet with federall, so farre as to be counted Gods people, and to haue right and title to the word and Sacraments, as before. Secondly, he speaks now of such as are not onely vnder the couenant, but vn∣der

Gods free election, and therefore such as must be cal∣led in time, and made to walke in the steppes of their Fa∣thers saith, who shall bee loued and receiued, not so much for their Fathers, as because of Christ in whome they be∣leeue, as their Fathers did before them.

Tim.

What is our doctrine from hence?

Silas.

That God extends his loue to the godly parents* 1.165 and to their issue, which imitate their faith and goodnesle; euen as amongst men, the friendship and kindnesse of pa∣rents, we often see is conuayed to their children; as Dauid loued Ionathan the Father, and Mephiboseth his Sonne. So God deriueth his loue to the children, which be like vnto their good and righteous parents, Psal. 112, 2. and we read that God remembred Isaac for Abrahams sake, and did good to Salomon for Dauid his fathers sake: see the 2. com∣mandement, Exod. 20.

Tim.

What should this teach vs?

Silas.

First, it warneth vs all herein to imitate God, to* 1.166 continue our loue in a constant tenour from Father to the childe, there being no iust cause to the contrary; as Dauid loued and honoured Chimham, when he could not doe his Father Barzilai any good, by reason of his old age, 2. Sam. 19, 38, Secondly, not to hate the wicked longer then they abide in their refusall of the Gospell, but as God and Angels receiue, loue and ioy at sinners when they conuert, so ought we men, Luke 15. Thirdly, that Children which haue had godly parents, shall bee inheritours of the same grace and loue, so as they be followers of the piety of their parents. If they degenerate, God will hate them as he did the Iewes which grew out of kinde, but if they bee like to their beleuing progenitors, they shal taste of the same loue. Lastly, seeing God loueth many of the Iewes, let not Chri∣stians hate them, neglect or despise, or bee vncourteous or hurtfull to them; but dayly and earnestly pray for the con∣uersion of such amongst them, as pertaine to Gods electi∣on and couenant, prouoking them by our Christian and godly conuersation to come vnto, and to like of the Gos∣pell

and not driue them more backwards from Christ, by superstitious vsages and corrupt manners, for which the Idolatrous Papists and carnall professors haue much to an∣swere to God, who will be a seuere reuenger of such scan∣dals.

Tim.

Go forward to verse 2. which hath a new reason from the nature of God, to proue his vnchangeable loue to the Nati∣on of the Iewes, because God himselfe cannot change his owne counsell. Tell vs what is meant by [guifts and calling,] and by [without repentance,] & what is our instruction from this whole verse?

Silas.

By [guifts] he meaneth not either corporall good things, as health, strength, beauty; nor yet naturall gifts of the minde, as wit, memory, &c. nor worldly goods, as ri∣ches, honors; nor all spirituall good things, as knowledge, gift of preaching, prayer, &c. for these may be, and are lost, and taken away from many. Whereas Paul speaks of gifts which be irreuocable, & once had, are no more lost; as elec∣tion and the speciall fruites thereof, viz. remission of sins, iustification, faith, repentance, sanctification, hope, loue, perseuerance in grace, & glorification; these peculiar gifts which flow out of Gods eternall predestination and loue: Also that calling which is according to Gods purpose, which is euer effectuall to the change and renewing os the heart; and of these it is written, they bee without (repen∣rance,) that is, immutable without any alteration. Repen∣tance the cause of change, being by a metonymie, put for mutation which is the effect: for therefore men change because they repent; not but that these guists and others, failing in thēselues, as things created be subiect to change, (God alone being absolutely without change, being sim∣ply and infinitly eternall,) but seeing God who besto weth them, will neuer call them back, hence it is they are not al∣tered, and free from change. For that which causeth repen∣tance and change, is either want of counsell and foresight to vnderstand things thoroughly; or of power, not beeing able well to effect what was well considered. Now in God

there lackes no wisedome nor power, for he knew al his workes, and none can resist his power; therefore such Iews as he knew before, and whom he gaue to his Sonne to bee redeemed and deliuered, cannot fall from these guifts and calling of God. This word then (without repentance) must not with Erasmus bee referred to the guifts and things themselues, nor with Stapleton and o∣ther popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes, for that therof came such a good, as the conuersion of Gentiles; it being Pauls purpose by this assertion, to prooue the calling of the Iewes: but this must bee referred to the fixed and most good and wise counsell of God towards his elect, such as he had spoken of, Rom. 8, 30. Whom hee predestinated, them hee called, and iustifieth, and glorifieth. In these the guifts and calling of God bee without alteration, inso∣much as neyther Diuels with all their malice and might, nor the Saints with all their weakenesse and inconstan∣cy, can bereaue them of their guifts, and inward calling, because God the author and worker is constant, and so prescrueth what he bestoweth, as neyther he takes them away, nor suffereth his children to cast them away. Of which matter reade the Dialogue on Rom. 5. 2.

Tim.

But howsoeuer there bee no repentance and changing* 1.167 of purpose with God, and therefore seeing according to his euer∣lasting* 1.168 purpose hee promised that the seed of the Fathers, as of* 1.169 Abraham, &c. shall be holy, hee will stand to his promises, and* 1.170 out of the Iewes will gather all his elect, (for this is his proper* 1.171 nature, not to repent him; his guifts and calling are without* 1.172 changing) yet God remaining constant, men through their de∣fault may shake off their calling, and cast off their 〈◊〉〈◊〉, and so fall away from God, and from beleefe in him.

Silas.

For answere heereunto, first, this doth imply a contradiction, that the Saints should loose their guifts and their calling prooue temporall, and yet God abide constant. For he hath by promise bound himselfe to the elect, that he will holde his hand vnder when they fall,

that they fall not from him, Psal. 37. 24. and that none shall plucke his Sheepe (the faithfull) out of his handes, Iohn 10. 28. They shall neuer perish but haue life euer∣lasting, Ioh. 3, 16. That he will not tempt aboue strength 1 Cor. 10, 13. Of which promises it followeth, that God beeing faithfull and constant, the beleeuers cannot by their owne folly and vnheedfulnesse quite loose (no not for a moment) their election & faith; for then the temp∣tation should exceed their strength, & they were pluckt out of the Shepheards hand, and they cease to liue vnto God (Faith which is soules life, being extinct) & so not euerlasting.

Secondly, albeit our corrupt nature is so made, as it would goe backe, and easily of it selfe would fall away, yet the elect being vpheld by the power of God, the be∣leeuers cannot haue a will to reiect their calling, nay their will is confirmed to perseuerance: also faith brin∣geth with it a perswasion, that God being our Father in very deed, will be our God and Sauiour to the death, & for euer. And therefore, though of weakenesse we often take sore fals, yet he will not suffer vs to fall away from him. Lastly, sithence without perseuerance in Fayth to the end, Gods calling cannot truly be saide to be with∣out repentance (for calling and faith bee so knit, as they stand together, or fall together) therefore liuely Faith cannot be lost, no not by our owne default. For none wholly can forsake God, saue such as bee wholly forsa∣ken of God, who hath promised the righteous neuer to faile and forsake them. Iosh. 1. Heb. 13, 5. And to shut vp (because this point hath beene elsewhere largely spo∣ken of,) it is not in vaine that the elect being weake, are commaunded to watch and pray, and be sober, to pre∣serue themselues; to feare with humblenesse of minde, Math. 26. 1 Peter. 4. 1 Iohn 5. Rom. 11. For by these and such exhortations as instruments of grace, they are of the holy Spirit stirred vp to great and continuall fear, to keepe their faith and other graces, and by the mightie

blessing of God vpon the ministery of the word and Sa∣craments, they are stablished and made strong to abide in the Faith. Of the fals which they take by ouersight or force of spirituall assaults, they haue a sight, sence, and sorrow giuen them, & so rise againe by true repentance to walk on more steadily and heedily; for afterward be∣ing conuerted, confirme thy Brethren. This Doctrine, that our election, calling, and faith cannot faile, is verie comfortable to all such as bee well assured of their owne election and calling by the worthy fruites of faith, and testimony of Gods Spirit, it makes them ioyfull in Tri∣bulations, and to glory in God, euen when Satan, sinne, and the world do most rage against them; because they know, that these spirituall and spightfull aduersaries do imagine but a vaine thing; they shal be no more able by all their wrestling and fighting, to breake off from sal∣uation any whom God hath chosen to his kingdome of heauen, then could Saul with his Courtiers, hinder Da∣uid from attaining the promised kingdome of Israel; and therefore with his wordes in their chiefest conflictes of conscience may say, O ye gates of hell, how long will yee loue vanity and seeke after leasing? Assure ye, the Lorde hath set apart him that is godly for himselfe, he will heare mee when I* 1.173 call vpon him.

DIAL. XXIII.

Verses 30, 31, 32. For euen as yee in times past haue not beleeued God, yet haue now obtained mercy through their vn∣beleefe, euen so now haue they not beleeued through the mercie shewed vnto you, that they also may obtaine Mercie. For God hath shut vp all in vnbeleefe, that hee might haue Mercie on all.

Tim.

VVHat may be the contents of this Text?

Silas.

It containeth the two last arguments, to proue the conuersion and saluation of the Iewes, ascri∣bing it neither to chaunce nor their owne merites, but wholly vnto the mercy of God, as the head-spring of all good gifts. The one of these arguments is drawne from

a comparison of equals, or from the example of the Gen∣tiles, being matched with a like example of the Iewes, ver. 30, 31. The other from the common ende of that misery, wherein both Iewes and Gentiles were wrapt through vn∣beliefe: which is, not that they might perish, but to mini∣ster occasion vnto God to expresse his mercy.

Tim.

What is the summe of the former argument?

Silas.

Thus much; as ye Gentiles were not forsaken of God, when ye were vnbeleeuers: so though the Iewes be now vnbeleeuers, yet doe not ye thinke that they shall bee forsaken for euer, for they nowe are not woorse then you haue beene. Or thus, If the vnbeliefe of the Iewes was oc∣casion of beeliefe to you Gentiles; then the mercy of the Gentiles shall likewise bee occasion of shewing mercy to the Iewes, that they may beleeue & so bee saued. The pith and sinewes of the argument consisteth herein, that there is as much, or rather more force in that which is good, to produce a good effect, then there is in that which is euill, to bring sorth a good end. Therefore if the blindnesse of the Iewes (though it bee a sinne,) yet being Gods worke had so good an end as the conuersion of the Gentiles, why may we not thinke that the calling of the Gentiles, should helpe towardes the calling and saluation of the Iewes, by prouoking them to emulation and earnest desire after the same grace to enjoy it? as verse 11.

Tim.

In this example what things are compared together?

Silas.

Three things with three things: First, the vnbe∣liefe of the Gentiles past, with the present disobedience of the Iewes. Secondly, the present mercy vpon the Gentils with the future mercy to be shewed vpon the Iewes here∣after. Thirdly, occasion with occasion, the vnbeliefe of the Iewes, as occasion of beliefe to the Gentiles, and the mercy extended to the Gentiles, as an occasion of mercy Iewes vnto the.

Tim.

Come to the words and tell vs, whether it were better to reade vnbeliefe, or disobedience?

Silas.

Though it skill not much, yet [vnbeliefe] is the

better reading, for none are woorse to bee perswaded then vnbeleeuers; and the word here vsed, commeth of a word signifying to perswade. Also Paul in this chapter maketh vnbeliefe the cause of the Iewes reiection from God, as verse 20, 25.

Tim.

What is here signified by mercy?

Silas.

The cause is put for the effect, mercy for the gift of faith that commeth from Gods mercy; so to obtaine mercy, is to obtaine faith through the mercy of God: and [your mercy] in ver. 31. not that whereby themselues were mercifull, but that blessing of faith which Gods mercy had giuen vnto them; as before in verse 22. [goodnesse or bounty] doth signify a liuely faith, the fruit of Gods good∣nesse.

Tim.

What instructions are wee now to take from these two first verses of this text?

Silas.

That the elect of God (be they Iewes or Gen∣tiles) do obtaine to beleeue in Christ, not by fortune or by their owne merites, but freely through the mercy of God. The proofe hereof is first, Rom. 9. 16. where election and faith, which dependeth vpon it, are denied vnto, and taken from our owne merites, and attributed wholly to God and mercy; adde hereunto Ephe. 2. 8. Furthermore, vnbeliefe commeth from the free will of man being corrupt, there∣fore it cannot ingender faith, for out of one fountain com∣meth not sweete and sowre water. Lastly, if faith come from our selues though but in part, then might wee haue some reioycing in our selues, but we must wholly glory in God, and not in our selues, 1. Cor. 1. 31. Therefore faith in them by an effectuall calling, is the onely woorke of his grace and mercy, Tit. 3. 4. 5. 2. Tim. 1. 9.

Tim.

What is the profit wee are to make to our selues by this doctrine?

Silas.

It teacheth where to beg faith when we lacke it, and whome to thanke when wee haue it. Thirdly, it con∣uicteth such of errour, as in matter of saluation, part stakes and deuide betweene Gods mercies and mans free will; as

if it had some power to beleeue the promises, and onely needed some helpe of grace. Thirdly, it humbleth the pride of man, to consider that all that is pleasing to God and tending to eternall life, doth come without our selues wholly by the grace of God, 1. Cor. 1, 29.

Tim.

Will not this weaken our endeauour after the getting and increasing of faith and other sauing & heauenly graces?

Sil.

No verily, it may quench arrogancy, but it will quicken our industry, because the more mercifull God is vnto vs, the more wee are bound to doe what lyeth in vs to please him, Psal. 130. 4. Rom. 12, 1. Secondly, though faith come of God, yet our duty is to seeke, aske, knocke, labour and striue to attaine it: and the promise is to such.

Tim.

What other things may we learne from the two former verses of this text?

Silas.

That the vnbeleefe and contumacy of the Iewes, hath well deserued their breaking off from the Christian Church, so as God is iust, and they haue no cause to com∣plaine. Secondly, why the Iewes and the Gentiles might not beleeue both together, but by courses one after ano∣ther, is a secret to be adored of vs, and not to be inquired into, verse 33. Thirdly, the conuersion of the Gentiles, followed the vnbeleefe of the Iewes, not as an effect of the proper cause, (for the Iewes in their disobeying, in∣tended no mercy to the Gentiles,) but as an euent & con∣sequent of Gods prouidence and counsell, so purposing & disposing matters to the praise of his name. Elsewhere (that) noteth the euent, and not the moouing of the finall cause, 1. Cor. 12. Acts 1, 2.

Tim.

Now proceede to the 32. verse, and tell vs the summe of the argument contained therein?

Silas.

God hath equally shut vp both Iew and Gentile (as it were in a prison) to this ende, that the elect among them might equally obtaine mercy vnto saluation.

Tim.

In what sence may it be saide of God that he shuts vp men in vnbeleefe?

Sil.

Not by dropping and powring vnbeleefe into their

hearts, (for God is not the author of sinne,) nor yet one∣ly by suffering men to be blinded with ignorance, and to become vnbeleeuers, or by withdrawing the Spirite and word of faith from men, and by declaring and conuicting men of infidelity, in which sence the Scripture is saide to shut vp men vnder sinne, Gal. 3, 22. because sinne is reuea∣led by the law, Rom. 3, 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart, doth hold thē fast fettered in the ghiues of their vnbeleef. Like as a Iudge doth inflict imprisonment vpon offenders, and restraineth their liberty; so all men (till the time of their effectuall calling) are kept in the prison of increduli∣ty by the iustice of God, their sinne so deseruing to haue it. This is therefore a metaphor or speech borrowed from earthly affaires, and applied to spirituall things.

Tim.

What is our lesson from the first part of the verse?

Silas.

That God vseth to punish one sinne by another, wherein yet he is not the author of the sinne but of the pu∣nishment, the iudgement is from God, the fault is from men; therefore let all men stand in feare of him, who can strike the Spirite as well as the flesh.

Secondly, that the condition both of elect and repro∣bates by nature is alike, all being incredulous, disobedient to God, and miserable: and therefore none ought to bee puft vp aboue another, our case being all one; and the e∣lect beeing no better then others by birth, haue the more cause to praise Gods goodnes for caling them to the faith, and leauing others in vnbeleefe, which were no worse thē themselues were.

Tim.

In the next part of the sentence, what is meant by the world [All?]

Silas.

Not euery particular person, but some of all sorts, as Augustine expounds it, some Iewes, some Gen∣tiles, euen all the faithfull of euery nation. This may ap∣peare to be the sence, by comparing this place with Ro. 10 11, 12. Gal. 3, 20, 22. where that is called [sin] which is called [vnbeleefe] here: & that tearmed the [promise]

there, which is heere tearmed [mercie,] and the vniuer∣sall particle [All,] restrained or limited vnto belee∣uers.

Tim.

What instructions haue wee from these last words?* 1.174

Silas.

That wee are not to despaire of the conuersion of any, be they neuer so great vnbeleeuers; for Gods po∣wer and mercy are greater then mens sinnes; therefore, none must cast away hope of others, or their owne sal∣uation. Secondly, it is God alone that is able to open the eyes of such as are blinded by vnbeleefe: as none deli∣uereth the offender out of prison, but the Iudge which committeth him, so none can escape out of the Fetters of vnbeleefe, but through the mercy of God which shut them vp in that prison. Therefore, let all pray vnto him, to pardon their vnbeleefe, & to giue them Faith to be∣leeue in his onely begotten 〈◊〉〈◊〉 our Redeemer: for they onely are free, whom the Sonne maketh free; al o∣thers remaine fast tied and bound in the chaines and ma∣nacles of naturall blindnesse and infidelity, hauing not so much by any strength of their own wil as to desire li∣berty.

DIAL. XXIIII.

Verses 33, 34, 35, 36. O the deepenesse of the Riches both of the wisedome and knowledge of God, howe vnsearchable are his iudgements, and his wayes past finding out? for who hath knowne the minde of the Lorde, or who was his Counseller? &c.

Tim.

VVHat doth this Text containe?

Silas.

A conclusion of the former argument, touching election and reprobation, but especially of the mystery touching the reiecting and calling of the Iewes: at the consideration of which things, he as one striken with amazement, exclaimeth that they are too high or deepe for him, eyther to vnderstand or vtter, being worthy to be admired and adored, because of the admirable wisedome and iustice of God in them, and so shuts vp the Chapter with glorifying God for them.

Tim.

What be the parts of this present Text?

Silas.

Two: First, an exclamation in three Verses: and secondly, a petition in the latter end of the thirtie sixe verse.

Tim.

What is the summe and substance of the exclama∣tion?

Silas.

The Apostle by his owne example, teacheth all men to wonder at the most wise counsels of God, in disposing the endes of them; but especially, touching the finall estate of elect and reprobate men, forbidding eyther curiously to search them, or wickedlie to mur∣mure against them, vpon these three Reasons. First, for that they are vnsearcheable, (that is,) such thinges as neyther ought to bee searched after, neyther can they bee found, Verse 33. by way of interrogation; and in verse 34. by the testimonie of the Prophet Esay, Chap∣ter 40. verse 13. Secondly, because they are most iust without any wrong done vnto the creature, Verse 35. Thirdly, in respect of their end, because God who is the beginning of al things, hath deereed and done al things to his owne glory.

Tim.

What is signified by [deepenesse?]

Silas.

The abstract is put for the contract, deepenesse for deepe, as Romanes 11, 6. Election for Elect, 2 Peter* 1.175 3, 13. righteousnesse for righteous persons. And by ri∣ches, is vnderstoode the immense or vnmeasurable a∣boundance of any thing, as Romanes 9, 23. Riches of Glorie for his most plentifull glory, Ephesians 2, 7. Ri∣ches of his grace, for his most abundant grace. See Ro∣manes 24. This phrase is much like vnto that in Colos∣sians 2, 3. All the Treasures, &c. In both places there is a comparison from earthly riches and treasures, which are so deepely hidde in the verie bowelles of the earth, that they cannot be come at, and digged vp: euen such is the knowledge and wisedome of GOD, touching the end of man, they bee inaccessible, farre aboue and be∣yond the reach of our capacity. If Paul such a worthie

Apostle perceiued it to be so, how much more ought o∣thers to thinke it so?

Tim.

What may bee meant (By Knowledge and Wise∣dome?)

Silas.

These wordes are sometimes put passiuely for that knowledge whereby God is knowne of man, as 1. Cor. 12, 8. But they are heere vsed actiucly, for that whereby God doth perfectly beholde himselfe and all other things to be done, or not to be done, & most wise∣ly disposeth of his creatures ro most due ends. So the words be vsed, Col. 2, 2. as attributes in God, not as af∣fects in vs.

Tim.

What Doctrine haue we to learue from hence?

Silas.

The wisedome of God in his purposes towardes* 1.176 men, and in the administration or gouernment of men and their finall estate, cannot throughly and perfectile of vs be perceiued and seen into. As why God would elect this man, and not that man, Peter and not Iudas, both be∣ing alike corrupt: why for many yeares hee would make the Iewes his people, and not the Gentiles, and then the Gentiles and not the Iewes, by courses, and not both to∣gether, &c. These things were such as euen Paul himself found too high for him. The Reasons hereof be first, be∣cause* 1.177 cause the knowledge of God is infinite like to the wide and vnbounded Ocean, like the treasures which are ma∣ny thousand fadomes shut vppe in the earth, and cannot bee fetched and drawne out.

Secondly, our vnderstanding is finite and limited. Looke what a spoone is to the holding of the whole sea, or a spanne to the measuring of heauen: or ones fiste to the griping of the earth, that is mans knowledge being compared with Gods knowledge. Gods knowledge is most excellent, and not onely first, for the immensity and largenesse of it, knowing himselfe and all things, but 2. for the perfection of it, knowing all thinges perfectlie; and thirdly also for the manner, needing no meanes of knowledge at all: and fourthly, for the celeritie of it,

in a moment knowing all. Fiftly, the certainty, it cannot be deceiued. Sixtly, the eternity. Seauenthly, the ef∣ficacie, being the cause of all, and enlightning all. Third∣ly, there be many things which God keepes and reserues* 1.178 as secrets in his owne bosome, and cannot bee knowne of vs, no more then we know anothers thoughts or the reasons of others doings, especially of the actes of Prin∣ces, whose wayes are like a great deepe, saith Salomon; which if we cannot alwayes looke into, how much lesse into all Gods matters? As our bodily eyes, howsoeuer quicke-sighted, yet are not able directly to looke vpon the sunne shining in his brightnesse: so the perfect wise∣dome of God by many degrees, doth exceede the most perfect and profound wisedome of man.

Tim.

Tell vs what duties this Doctrine may put vs in minde of?

Silas.

That wee are bound most reuerently to thinke* 1.179 and speake of those words and works of God which we do not know, as being assured they proceede from most excellent knowledge, and infinite wisedome. Secondly, it may moue vs to consider with humility, the weaknesse of our owne knowledge, which we shall neuer perceiue how poore and simple it is, till we put it in the ballance, and compare it with Gods knowledge. As Peter the bet∣ter saw his owne vilenesse, when the maiesty and diuine power of Christ, appeared at the draught of Fishes; and Abraham beholding the vnspeakable glory of God, was the more easily brought to perceiue his owne basenesse, that he was but dust and ashes: and as the most piercing and sighted eye, will proue dull, if it bee set against the beames of the Sunne: so the best and greatest knowledge of any man (howsoeuer it may seeme much,) when hee compareth himselfe with others that are farre more ig∣norant then he, yet in respect of God it will bee found mecre ignorance and blindnesse, euen as darknesse is in comparison of the light: let euery man therefore as hee feeles knowledge to puffe him vp, so beat it downe with

this thought: O Lord, how little a portion of wisedome haue I in regard of thee.

Tim.

What do Iudgements and wayes signifie?

Silas.

Some take them to signifie one thing, the coun∣sell of God touching mankinde, and the euents of those counsels, but the best is to distinguish them, & to expoūd iudgements of the meanes which God vseth in the dis∣position & gouerment of mankind, acording to his eter∣nall counsels: in which sence the Hebrewes doe vse to take this word for Gods administration, as Psal. 9, 7. and 67, 4. Iudges 7, 26. Iohn 5, 22. By [Wayes] are meant the purposes and decrees of God, touching all persons, and touching their eternal condition, together with the rea∣sons why he doth this to that man, and not to that. And whereas his wayes be two-folde, either those by which we come vnto him, which are his precepts and promises, Psal. 112, 1. and 119, 1. (for as by the way wee are led to the City, so by the word of promise and commaunde∣ment wee are brought to God:) or those by which God comes to vs, which are the wayes of his prouidence and decrees of mercy and iustice: These latter are vnderstood heere, and these are tearmed [vnsearchable,] because they ought not to bee searched nor enquired into, and [vntraceable and past finding out,] because by no search they are to be found; as the way of a ship in the Sea, and the way of an Arrowe in the ayre, so the wayes of God cannot be knowne as touching the cause and manner of them, & vntil they bee reuealed. That Ioseph was so exal∣ted in Egypt, and Dauid so aduanced in Israel, and Ismael not chosen when Isaac was, and Christ sent to redeeme the world by death: these are Gods iudgements which we may search, because they are knowne by the worde. But why Ioseph & Dauid exalted, rather then any of their other Brethren: Why Iacob taken and Esau refused, (both being euery way equall:) Why Redemption by Christ, was rather wrought by Iudas his treason, then by any other meanes: Finally, why the Iewes a long time

hauing beene Gods people, should be broken off, and that in the time of grace; and the Gentiles at that time planted in, when they were grosse Idolaters, and why the calling of the Iewes is deferred so many hundered yeares; these and such like are the wayes of God that cannot be known nor ought to be searched, but are to be thought vpon with great admiration and silence, after Paules example.

Tim.

What instructions haue wee from these last words of the 33. verse?

Silas.

First, it is the duty of Gods children (auoyding al* 1.180 curiosity) to adore and wonder at the secrets of God, as did Mary, Luke 2. and the Euangelist Iohn, Reue. 5, 4. And the reason hereof is, both because strange thinges deserue* 1.181 to bee admired, and ignorance is euer a iust cause of won∣dering, for no man wonders at what he knows, but at what hee knowes not; therefore God neuer wondereth at any thing, and wise men wonder lesse then fooles, because they know more; and yet both fooles and wisemen must won∣der at somethings which they cannot know.

Tim.

To what profit serues this doctrine?

Silas.

It serues to rebuke blockishnes in such as are not moued to wonder at the admirable waies of God. Second∣ly, the curiosity of others, who in steade of wondering and being amazed, breake out into murmuring and blasphea∣ming of the thinges which they vnderstand not; as many Papistes, Palagians, and Lutherans vse to doe about the matter of predestination and other high poynts, condem∣ning what by thē is notconceiued. Thirdly, the prophane∣nes of some who deride and iest at things which they can∣not perceiue: the worlde is too full of such Atheistes and mockers; all such must be sent to schoole to sober & god∣ly minded Paul, to reuerence and adore things which bee aboue them.

Tim.

What other instructions from hence?

Sil.

The cause and reasons of Gods eternall counsel can∣not be sought out nor foūd; which instruction admits 2. ex ceptions. First, (of the blessed Trinity, of which ech person

knowes the hidden things of God. 1. Cor. 3. Second∣ly, of such things as are manifest by the workes and worde of God, 1. Cor. 2, 16. Mat. 11. So much of Gods wayes as Christ hath taught, wee may, nay wee ought to learne, but we may not be learners where God is no teacher; nor haue eares to heare, wher God hath not a mouth to speak. Learned ignorance is much better and safer then proude and curious knowledge; for hee that searcheth the glory shall be consounded of the maicsty; and secret things be∣long vnto God. Deut. 29, 29.

Tim.

What profite are we to make our selues of this point?

Silas.

First, it condemnes such curious persons which like Adam, Gen. 3. and Peter, Iohn 21. neglect to search what they may well finde and know, and desire to pry into that which they cannot know; these lose their labor and themselues. Secondly, it exhorts vs all vnto Christian so∣briety, to content our selues with things reuealed, and let∣ting passe that part of Gods minde, which hee hath reser∣ued to himselfe, because he needeth none to be the men of his counsell, as Esay well speaketh. For as hee knowes all the counsels of all his creatures, and is sufficient to him∣selfe to be his own Councellor, hauing none to aduise him when he purposed to create & how to gouerne the world: so it bootes not for any man to looke after those counsels of his which hee will haue kept secret; there is no more dangerous madnesse then not regarding that which wee ought, and may know, to molest our selues in hunting out what cannot be knowne.

DIAL. XXXV.

Verses 35, 26. Who hath giuen him first and it shall be re∣compenced to him againe? For of him, and through him, and for him are all things: to him be glory for euer, Amen.

Tim.

HOw doth this text agree with the former?

Silas.

Hauing saide wee cannot pierce into Gods secrets, hee giueth a reason, because they depend not vpon vs, but we rather depend vpon God as the first beginner of all things; he conferres all vpon others, none confers

ought to him; withall he now quitteth God frō accusa∣tions of iniury to any creature, by a reason taken from his Iustice, because he is a debter to none, but all are be∣holden to him for all that they be or haue. Also, he hath both made all at first, and still gouerneth all thinges vn∣to his owne glorie, therefore hee cannot bee vniust in his wayes.

Tim.

Doth Paul allude to any place of Scripture in saying, [Who hath giuen, &c.]

Silas.

Yea, to a place in Iob, Chap. 41. verse 2. & such an interrogation, hath the force of a negation or denial, as if it were saide; None hath ought giuen vnto him to binde himto make recompence to them.

Tim.

What is signified by [First,] and by [recompence?]

Silas.

First, signifies before: and recompence, signifies due reward by debt.

Tim.

What is the Doctrine from these words?

Silas.

That God hath absolute right and power in, & ouer all men, so as hee oweth nothing to any, or takes ought of any; he may do to them, or not doe, what hee will, giue or not giue, what, and to whom, & how much, as he pleaseth, being independant vpon any creature, & free from all obligation which might oblige or tye him vnto any of his creatures. No Potter ouer his clay, or Lord ouer his vassals, can haue more absolute right and iurisdiction then God hath oueral things created: Adam in Paradice, or the good Angels which be in heauen did not nor could demerit God, or make him in least degree bounde to them, they giuing or adding nothing vnto him, but taking all their goodnesse, wisedome, inte∣grity, and whatsoeuer excellency from him; and that freely out of his owne good will and pleasure; as being himselfe of himselfe a most full perfection, and an abso∣lute most free Agent, himselfe before all thinges, cause of all things, vpholder and sustainer of all things, end of all things. As the Sea hath nothing from the Riuers, but they from it, nor the Sun takes any light from the moon,

but it borroweth all from the Sunne; nor the soule bor∣rowes any life from the body, but the bodies life is from the soule, so is it betweene God and all his creatures. No Monarch in the world, Emperour or King, is or can be so absolute and independing as the soueraigne King of the worlde is; for they cannot subsist without their people, (as a King in royall authority) who by their mul∣titude, strength, and riches, doe maintaine the safetie of their Kings and Rulers, & by their submission do honor them: but God had no neede of his creatures, he did and can for euer haue subsifted, and beene perfect and al-suf∣ficient to himselfe, and of himselfe without them: and so not they without him, of whome they haue being, when they were not; and all thinges when they had nothing. This made Iob to say, that as mans wickednesse hurt not God, so his goodnesse did not profit him. And Dauid, Psal. 16, 2. that his goodnes or liberality did not extend to God, but to the Saints, which were of excellent Ver∣tue, it might doe them some good, and none can giue God any thing. Whereas God calles for our affections, Giue me thy heart, Prou. 23. and for our goods, Offer thy substance vnto God, and hee looketh for our-thankes and praises, Render vnto me praises, Psal. 50, 14. Wee are to know that we giue God nothing, but what hee first gaue vs. Also by our giftes he may be honored, but can∣not be enriched, being an infinite perfection. And lastly, in our gifts to him, wee expresse our dutie, but make him no debter; for we owe vnto him more then wee do or bee.

Tim.

Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse?

Silas.

First, it serues for instruction, to teach that God cannot do wrong, or offer iniustice to any, seeing he is in debt to none, and might do with his owne what he would: therefore, though he haue no mercy on Cain, Ismael, Esau, Saul, Achab, Iudas, or others, yet heerein is he not vniust, for hee oweth them nothing: nay, had

hee denyed mercy to all mankinde, and appointed all the sonnes of Adam to endlesse and remedilesse misery, (as he did the Angels which fell) this plea woulde haue freed and quitted God, that none gaue him first; and therefore how can any complaine of him, sithence all was in his owne po∣wer to dispose of them as hee himselfe listed? Let then all mouthes be stopped. Secondly, this exhorts the elect and godly, to great and continuall loue and thankfulnesse to∣wardes God, because of his gracious fauour, they holde themselues and whatsoeuer they enioy; they enioy it not onely besides and without their owne deseruings, but in∣deede directly against their merite, as being by guilt of sin worthy of the same condition with the reprobate; it is the meere goodnesse of God, who hath separated them and allotted them a better estate; for they gaue him nothing, they preuented him not by any merite or desert on their part.

Tim.

Yet the Scripture often affirmeth, that Godrendreth* 1.182 to the godly, according to their workes, Rom. 2. 6. and that hee doeth this as a righteous iudge, 2 Thessal. 1. 6. 7. 2. Tim. 4, 8. Therefore it should seeme God is not iust, except hee recompence the godly for that which they haue giuen him, see Luke 14. 14.

Silas.

Whatsoeuer workes the faithfull haue, they bee Gods guifts, who worketh in them both the will and deed according to his pleasure, Phil. 2. 13. they be no otherwise called our workes, but as our bread is tearmed ours, Mat. 7, 11. because it is giuen vs; wee are they which receiue it, to vse it by Gods liberality, and as his blessing vppon our industry. So good workes being wrought in vs and giuen vs by Gods holy Spirit, are therefore named ours; and not because they proceed from our wil: which made Augustine to say, Lord looke not vpon my owne workes, but vppon thy workes which thou hast done in mee: and again, God crowneth in vs his owne guifts, not our merites: and a∣gaine, He doeth vs a double mercy, first hee giueth vs po∣wer to do well, and then recompenceth and crownes that worke which we did well by his grace. Now God hauing

freely promised a reward to good workes; hence he is cal∣led iust and righteous, not because he oweth any thing to any persons, but for that he keepeth his promise, which is the part of righteousnesse. Wherefore popish hypocrites and iustitiaries are little better then mad, which presume to make God obnoxious & a debter to them by their works, as if they gaue him something of their owne, and so were vniust, except by order of iustice (not of clemency) he did requite, euen for the worthines of the worke. See Rhemish notes on 2. Tim. 4, 8. Heb. 6, 10. Lastly, heere is con∣futed predestination vpon faith and workes foreseene, which bindeth Gods fore-appointment to the quality of the creature, as if it (being the supreame cause of al things) did depend vpon something in men which they should (as ye would say) giue vnto him.

Tim.

What doth the last verse of this Chapter containe?

Silas.

A proofe of that which went before, that hee is debter to no man, because he is the beginning of al things; and that he cannot doe vniustly with any, because his glo∣ry is the end of al things: for it is rightfull that euery thing be referred to his owne end, but God himselfe is the ende for which some men are elect, and others reprobate; ther∣fore whether he doe elect or not elect, hee cannot wrong any man, for it is iust that God should promote his owne glory as he list.

Tim.

What is meant in this sentence by [him] thrice repea∣ted?

Silas.

Some vnderstand it of the three persons in the Trinity, without any ground, therefore the best is gene∣rally to expound it of God.

Tim.

In what sence are all things saide to be [of God?]

Silas.

Not as of the matter where of they are, (for then al things should be deified) but as of the first cause and be∣ginning: for he giueth being to all, all things made are of him by creation; all persons elect bee of him by predesti∣nation; all the Saints that are beleeuers, are of him by re∣generation; there is nothing in them cyther of nature

or grace, but it is of God: originall sinne being an euill thing is not of God, but of the malice of Sathan, and of mans corruption, though sinne be of God passiuely; for he suffereth it; and deficiently, for hee doeth with-drawe his grace: yet not from God as efficient and originall working cause, it is by him, being by him turned to good, and for him, because it tends to the praise of his iustice.

Tim.

In what meaning are all things said to be [by or through him?]

Silas.

They are [through him] by administration, be∣cause he gouerns all things, euen the least, to a sparrow on the house top, Math. 10. 29. Secondly, they are through him by preseruation, because he vpholds all things in their being so long as they bee; for God is the preseruer of man and beast, and sustaines all thinges by his mighty worde, Heb. 1. 3.

Tim.

In what meaning is it sayed, that all thinges are through Christ, and doe consist by him? 1. Cor. 8. 6. Colos. 1 17.

Silas.

Not as by an instrument, and one inferiour to the Father, as the toole is inferiour to the crafts-man, (as the Arians would haue it) who are confuted by this our pre∣sent text, where it is said of God the Father, that all things are (through him) yet he is very God; in which sence it is elsewhere of Christ written, that all thinges are thorough him: as by a working cause, or as by the wisedome of the soueraigne creator of the world, see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome, so God rules all by his Sonne, Iohn 5. All iudgement is committed vnto the Sonne.

Tim.

What is the doctrine from these wordes thus ex∣pounded?* 1.183

Silas.

That the same God who is the maker of al things, is both the ruler and supporter of all things, disposing of all things as he will, or sustayning them so long as he will, for hee doeth whatsoeuer pleaseth him, Psal. 115, 3. and wor∣keth all things after the counsell of his will, Ephesians 1. 11. hence he is called the iudge of the worlde, Gene. 18. 25. the

King of nations, Icr. 10, 7. because hee hath all thinges subiect to his direction and becke, both within & with∣out the Church: he turneth the hearts of Kinges, as the riuers of waters, Prou. 〈◊〉〈◊〉, 1. The answere of the tongue is from God, Pro. 16, 1. and verse 33. Though the lot (saith Salomon) be cast into the lap, yet the disposition is from God, and he is tearmed in scripture, The God of battell. Now, if the issue of Lots and warres be through God guided by his prouidence, then other thinges that are further off from chaunce and fortune, must needes bee ordered by his will.

Tim.

What profite may wee draw from the knovvledge heereof?

Silas.

It instructeth Christians to depend on God a∣lone for all good thinges, and in the vse of meanes by prayer, to seeke vnto him for a blessing; for as his good∣nesse giues vs the meanes, so his prouidence must make it effectuall to our benefite. Secondly, it exhorteth all men that receiue any good, spiritually or bodily, thank∣fully to acknowledge it to come from God, and in euill things to bee patient and wel-pleased with God, be∣cause they are sent of him after the example of Iob 1, 21. and of Dauid. Psal. 39.

Tim.

Wherefore doth the Apostle say, that all thinges are [for God?]

Silas.

His meaning is, that all things are of him, and of no other moouing cause, and by himselfe none other helping him; so they are onely for his owne glorie, and for no other end, for he made all thinges for himselfe, Prou. 16, 4. Reuel, 4, 11. hee predestinateth, adopteth, and iustifieth men to the praise of his glorious grace, E∣phes. 1, 5, 6. Hence our duty is to giue him glory in and for all things, 1 Cor. 10, 30. as the riuers which flow out of the Sea returne thither againe: so God is to bee prai∣sed for all good things, because of him alone they pro∣ceed: & herein true children are discerned frō Bastards, who haue no affection toward the glory of God; where∣as

his adopted children make it the scope of all their ac∣tions.

Tim.

What may we learne by the last wordes, [To him bee glory, &c?]

Silas.

That all must effect and approoue Gods glorie vpon all good occasions, desiring it with all our heartes and gladsomnesse, willingly ratifying it: which is a very sure token of an adopted childe of God, to wish and ap∣prooue his Fathers honour, with griese to thinke of the hurt done to it by blasphemies and other wickednesse; and with much ioy studying how to promote it in their liues and callings, by praiers and praises, good practises* 1.184 especially: where there is this good minde in any mea∣sure after the hallowing of Gods name, it is a good mark of one, who in truth saith (O our Father.)

Notes

• * 1.1

  Scope.
• * 1.2

  Parts.
• * 1.3

  Obiection.
• * 1.4

  Solution.
• * 1.5

  1. Argument to proue that all Iewes wer not Repro∣bates.
• * 1.6

  Doubt.
• * 1.7

  Solution.
• * 1.8

  Gods loue is vnchangea∣ble, and his election con∣stant.
• * 1.9

  Proofe from scripture.
• * 1.10

  Vse.
• * 1.11

  Summe.
• * 1.12

  Parts.
• * 1.13

  Interpreta∣tion.
• * 1.14

  Doctrine.
• * 1.15

  Reason.
• * 1.16

  Doctrine.
• * 1.17

  Reason.
• * 1.18

  Doctrine.
• * 1.19

  Reason.
• * 1.20

  Doctrine.
• * 1.21

  Reason.
• * 1.22

  Vse.
• * 1.23

  Doctrine.
• * 1.24

  Reason.
• * 1.25

  Deus est totus Oculus.
• * 1.26

  Doubt.
• * 1.27

  Solution.
• * 1.28

  Doctrine.
• * 1.29

  Vse.
• * 1.30

  See du Pless. his booke of the mystery of iniquity.
• * 1.31

  Gratia nullo 〈◊〉〈◊〉 gratia, nisi 〈◊〉〈◊〉 modo 〈◊〉〈◊〉 August.
• * 1.32

  Summe.
• * 1.33

  Doubt.
• * 1.34

  Solution.
• * 1.35

  Doctrine.
• * 1.36

  Reason.
• * 1.37

  Parts.
• * 1.38

  Doctrine.
• * 1.39

  Vse.
• * 1.40

  Vse.
• * 1.41

  Doubt.
• * 1.42

  Solution.
• * 1.43

  Doctrine.
• * 1.44

  Reason.
• * 1.45

  Vse.
• * 1.46

  Popish cua∣sions.
• * 1.47

  Vse.
• * 1.48

  Doctrine.
• * 1.49

  Reason.
• * 1.50

  Vse.
• * 1.51

  Reason.
• * 1.52

  Vse.
• * 1.53

  Reasons.
• * 1.54

  Summe.
• * 1.55

  Parts.
• * 1.56

  〈◊〉〈◊〉.
• * 1.57

  Solution.
• * 1.58

  Doctrine.
• * 1.59

  Reasons.
• * 1.60

  Vse.
• * 1.61

  Ezek. 11, 19, 20.
• * 1.62

  Doctrine.
• * 1.63

  Resaon.
• * 1.64

  Doctrine.
• * 1.65

  Reason.
• * 1.66

  Holy Scrip∣tures are so tempered, as that is plaine in one place which is dark in another. Aug.
• * 1.67

  It is lawfull for vs to 〈◊〉〈◊〉 some∣thing in mens writings, if they haue o∣therwise writ ten then the truth will beare. Aug.
• * 1.68

  Interpret.
• * 1.69

  Doctrine.
• * 1.70

  Doctrine.
• * 1.71

  Reason.
• * 1.72

  Tradidit Robo. am in 〈◊◊〉〈◊◊〉, Sicut Deus tradidit 〈◊◊◊〉〈◊◊◊〉 pseu∣do 〈◊〉〈◊〉 Aug.
• * 1.73

  Reason.
• * 1.74

  Vse.
• * 1.75

  Doctrine.
• * 1.76

  What a feare fullheauy pu∣nishment it is to haue an heart harde∣ned.
• * 1.77

  Reasons.
• * 1.78

  Vse.
• * 1.79

  Sin is of God as a recom∣pence, not as an offence: as a retribution, but not as a transgrescion.
• * 1.80

  Scope.
• * 1.81

  Parts.
• * 1.82

  Doctrine.
• * 1.83

  Reason.
• * 1.84

  Vse.
• * 1.85

  Doctrins.
• * 1.86

  Lutherans al∣so do much wrong vs in this matter.
• * 1.87

  Therebe sun∣dry predicti∣ons, which are no male∣dictions.
• * 1.88

  2 part of the Chapter.
• * 1.89

  Two ends of Gods counsel in reiecting the Iewes.
• * 1.90

  Doctrine.
• * 1.91

  Reasons.
• * 1.92

  Vse.
• * 1.93

  Doctrine.
• * 1.94

  Vse.
• * 1.95

  How to reape benefit by sin.
• * 1.96

  Doctrine.
• * 1.97

  Doctrine.
• * 1.98

  Doctrine.
• * 1.99

  Interpret.
• * 1.100

  Summe.
• * 1.101

  Doctrine.
• * 1.102

  Reason.
• * 1.103

  Vse.
• * 1.104

  Doctrine.
• * 1.105

  Doctrine.
• * 1.106

  Reason.
• * 1.107

  Vse.
• * 1.108

  Doctrine.
• * 1.109

  Reason.
• * 1.110

  Vse.
• * 1.111

  Proposition.
• * 1.112

  Assumption
• * 1.113

  Conclusion.
• * 1.114

  Interpret.
• * 1.115

  Doctrine.
• * 1.116

  Reason.
• * 1.117

  Vse.
• * 1.118

  Interpreta∣tion.
• * 1.119

  Doctrine.
• * 1.120

  How the Mi∣nisterie is to be made ho∣norable.
• * 1.121

  Vse.
• * 1.122

  Parts.
• * 1.123

  Interpreta∣tion.
• * 1.124

  Doubt.
• * 1.125

  Solution.
• * 1.126

  Vse.
• * 1.127

  Doctrine.
• * 1.128

  Reason.
• * 1.129

  Vse.
• * 1.130

  Interpreta∣tion.
• * 1.131

  Doctrine.
• * 1.132

  Reason.
• * 1.133

  Vse.
• * 1.134

  Doctrine.
• * 1.135

  Interpret.
• * 1.136

  Vse.
• * 1.137

  Doctrine.
• * 1.138

  Reasons.
• * 1.139

  Interpret.
• * 1.140

  Doubt.
• * 1.141

  Solution.
• * 1.142

  Doubt.
• * 1.143

  Solution.
• * 1.144

  Vse.
• * 1.145

  See 〈◊〉〈◊〉 notes on 1. Iohn 4. 18.
• * 1.146

  Doctrine.
• * 1.147

  Vse.
• * 1.148

  M. Perkins.
• * 1.149

  Reasons.
• * 1.150

  Vse.
• * 1.151

  Solution.
• * 1.152

  Doubt.
• * 1.153

  Solution.
• * 1.154

  Reasons why the Apostles doe proue their doctrine by Scripture of the old Te stament.
• * 1.155

  We must o∣therwise iudge of the canonicall Scripture, then Catho∣like authors.
• * 1.156

  Interpreta∣tion.
• * 1.157

  Explanation of the doc∣trine.
• * 1.158

  Ezek. 37. 1, 2. 3, 4. &c.
• * 1.159

  Doctrine.
• * 1.160

  Reasons.
• * 1.161

  Vse.
• * 1.162

  Interpret.
• * 1.163

  Doubs.
• * 1.164

  Solution.
• * 1.165

  Doctrine.
• * 1.166

  Vse.
• * 1.167

  Mal. 3, 6.
• * 1.168

  Numb. 13, 19.
• * 1.169

  Esay 46, 11.
• * 1.170

  1 Sam. 15, 29.
• * 1.171

  Psal. 110, 4.
• * 1.172

  Iam. 1, 17.
• * 1.173

  Psal. 4, 2, 3.
• * 1.174

  Doctrine.
• * 1.175

  Interpret.
• * 1.176

  Doctrine.
• * 1.177

  Reasons.
• * 1.178

  Reason.
• * 1.179

  Vse.
• * 1.180

  Doctrine.
• * 1.181

  Reason.
• * 1.182

  Doubt.
• * 1.183

  Doctrine.
• * 1.184

  1 Cor. 10, 30.