good euen to all manner of men or a profitable and beneficiall kindnesse As in Luke 6 35. Tim. What is signified by patience and long sufferance Sil. Patience is that vertue whereby God forbeareth punishment and by long sufferance is meant that whereby God beareth a long time with the wicked long keeping backe and refrayning his wrath before hee punish them notwithstanding they still goe on to heape sin vnto sin Tim. What is meant by the riches of his bounty and patience Sil. The plentifull and large aboundance of these things according to the phrases of Scripture as rich grace for aboundant grace and dwel richly that is aboundantly Col. 3 10. Rom. 9 13. Eph. 1. 7. 2 5. Tim. What is it to despise these things Sil. To make no vse of them for amendment of life for to suffer a thing to ly by vs without any vse argueth a neglect of it that it is not esteemed Tim. What were the lessons gathered from hence Silas Sundry and in order these which follow First that we must be like to God in these properties bountifull patient and long suffering as he is Col. 3 12. Secondly that outward blessings belong to the wicked as well as to the good For his Raine falleth and his Sunne shineth vpon the good and bad Mathew 5 45. Thirdly that the godly are not to fret when they see the vngodly prosper for it is a checking of Gods bountie and patience Fourthly that manic are neuer the better for the benefits that God giueth them but rather the worse being hardened by kindnesse Lastly that it is a dangerous estate to be free from crofses ful of welth for such shall fall into impenitencie and hardnesse of heart Tim. What would Paul haue vs to vnderstand by that speech not knowing Silas Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners that whereas the blessings of God so many so long continued so great ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer so blockish and foolish they were as they were not onely no whit stirred therewith towards God as they did the more neglect nay contemne him and yet did promise to themselues impunity safetie This was sencelesse and beastly ignorance and wickednesse Whence we learn both how out of measure wicked mans heart is being without Gods grace how vnable to moue it selfe to God though God reach out vnto them the hand of his benigoity and also in what perilous condition they doe liue which haue store of good things and are without the spirit of Repentance they are worse then Beasts Tim. In what sence is it saide that the bounty and kindnesse of God leadeth men to repentance Sil. That Gods benefits in all reason should mooue men to amendment and men are to make such an account that Gods kindnesse inuiteth them vnto repentance When he giueth benefits he giueth meanes of repentance but the grace of repentance he bestoweth on his elect Tim. What lesson was giuen heere Silas That euery good blessing of God is as it were a Sermon of repentance also the more benefits wee haue the more cause we haue to loue and please God by doing his will Tim. What doe ye call an hard heart Silas Such a one as will not be softned and mooued by benefits and instructions nor broken with threatnings and corrections the which in Scripture is set forth by the similitude of a stone Ezek 11 19 also of an iron sinew and of a fatte brawny heart Psal. 119. which dulleth all the sences and maketh them vnfit to doe their Offices Mans heart is naturally hard but this hardnes is encreased much by our owne peruersenesse and obstinacy Tim. By what degrees doe men fall into hardnesse of heart Silas First by wicked thoughts and lusts Secondly by yeelding vnto them with consent of the heart Thirdly the putting them or bringing of them into action Fourthly the often practise of sinfull actions Fifthly an obstinacy to continue in euill customes from whence commeth hardnesse of heart Iames 1 14 15. Tim. What be the causes of an hard heart Sil. The first cause is God himselfe as Iudge not as Author God hardened Pharaohs heart Exod. 9 12. Secondly Sathan Sathan entred into Iudas Luke 22 3. Thirdly man himselfe Pharaoh hardned his owne heart Exod. 8 15. Fourthly Impunity or freedome from punishment Fifthly the prosperity of the wicked as meanes and authors this had almost preuailed to harden Dauids heart Psal. 73 13 14 15. Tim. What be the kindes of an hard heart Silas Two First that which is felt and perceiued Secondly the other not felt nor perceiued Tim. What is the hardnesse of heart which is felt and perceiued Sil. When the heart though it feele no present ease yet it is grieued for sinne and desireth to be partaker of ioy and vseth the meanes as in Dauid Psal. 51. Tim. What is the hardnesse which is not perceiued Sil. When men doe eyther carelesly liue in sinne without desire of vsing the meanes to come out as they in the first of the Prouerbs verse 21 hated knowledge and did not chuse the feare of the Lord. Or else when men doe purposely resist the spirit of God in the vse of means as the Iewes Acts 7 51 Yeresist the Holy Ghost Tim. What be the remedies of an hard heart Silas Those which follow First admonition priuate and publike Secondly corrections being blessed which must be asked of God Thirdly meditation of Gods vnspeakeable kindnesse Fourthly prayer and hearty consession of sinne to God and al this done in truth and constantly Tim. What doe these words containe thou heapest and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Sil. A seuere commination or threatning of a most heauy vengeance at the last vnto such as abuse the great kindnesse and lenity of God and are not bettered but made worse rather by his bounty and patience Tim. How is this vengeance declared and set forth Silas Three wayes First by a similitude taken from humane and earthly affaires of men in this world who hauing plentifull riches doe treasure and lay vp in store that which afterwards they will vse in conuenient time euen so wicked men which in time of Gods patience bearing with them doe increase their vnthankfulnesse and other sinnes though they feele nothing for the present yet afterwards they shall feele it farre more grieuously their vengeance comming vpon them as a Treasure heaped vp in more full measure it being the manner of God to recompence the delay in punishing with the weight of punishment see the like phrase of Treasuring vengeance in Deut 32 34. Tim. What should this teach Sil. That they are in worst case of all others whom God doeth most blesse and beare with except they 〈◊〉 Secondly that all men shoulde feare to abuse and
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
Secondly sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance nor yet allured by promises nor terrified by threatnings hauing harts like brawne or an adamant and yron Thirdly desperate obstinacy when after all meanes vsed of God by his worde of iustice and mercy instead of being better and better sinners grow worse and worse more carelesse to please God and keepe his commeandements and more frowarde in their behauiour toward God and man Tim. What is the vse of this doctrine Silas First it affoords comfort to all soft and melting heartes which by the worde and iudgements of God are moued to relent and turne from their sinnes vnto God by true and serious repentance such are no reprobates Secondly it teacheth the miserable condition of all such men as haue stony and brawny hearts they bee in a fearefull condition and had need to looke to it betimes Thirdly it admonisheth all men to beware of and striue against hardnesse of heart whereunto the neerer they are the neerer they are to reprobation and therefore let euery man examine himselfe and with al diligence vse al means to soften their owne hearts See Dialogue on Chap. 2. verse 4 5. DIAL XII Verse 19 20 21. Thou wilt then say vnto me why doth he yet complaine for who hath resisted his will But o man who art thou which pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus c. Tim. VVHat doth this text containe Silas A new obiection against predestination with an answere to it The first obiection was touching Gods vnfaithfulnesse if he did reiect the Iewes to whom hee had promised to be their God The second was of iniustice if hee should elect some and not other some without respect of any worthinesse or vnworthinesse in themselues Now in this our text they charge God with cruelty and extreame rigor For if God harden whom he will and after punish them for that hardnesse this seemes vnto carnall reason to be cruelty This obiection is fortified and backt by two reasons closely coucht in this text The first is this It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth verse 19. But Pharaoh and all wicked men are hardened because God will as before verse 18 therefore he hath no cause to be angry or to punish or if hee doe it seemeth to mans reason to bee all one as if a man should binde his seruant and after beate him because he did not his worke or as if a Magistrate should bid a prisoner breake the Iayle and yet hang him when hee hath done The other reason is this that God must bee accounted cruell if he should punish that which men cannot resist and auoyde but the omnipotent will of God whereby reprobates are hardened cannot bee resisted therefore the hardened without cruelty cannot bee reprehended and punished Tim. What are we to learne for our instruction from this obiection or first part of our Text Silas That the will of God cannot bee withstood and made voyde The reason heereof is because God being himselfe almighty there is nothing to crosse and hinder what he willeth Tim. Yet Steuen accuseth the Iewes Acts 7. that they resisted the will of God so doe the Prophets blame the Iewes of brason faces iron sinnewes stiffe-neckt vntamenesse Silas True the will of God is daily resisted to wit his reuealed will his will manifested in his worde and workes But our text speaketh of the secret and hidden wil of God De voluntate bene placiti non signi as Schoolmen write and distinguish Tim. What vse is to be made of this instruction Silas It affoords matter of singular comfort to all the godly who beeing assured by true faith and the fruites thereof of the good will of God from euerlasting may surely resolue that doe Sathan or sinne or the worlde what they can against them yet shall they neuer perish 〈◊〉 Gods will cannot be resisted Tim. What other instruction are wee to draw out of the 19. verse Silas That mans reason corrupted doth draw or gather false conclusions out of true propositions an example heere of we haue in this text For it is true that God hardeneth whom he will and that his will cannot be resisted but heereof it followes not that he may not iustly complaine of and punish obstinate sinners which set and willingly settle themselues in a course of disobedience Againe as it is true that we are freely iustified by faith alone but heereof it will not follow that wee neede not doe good workes as Papists blindly and badly collect Also because in some Churches the Ministry or Leiturgy may be faulty we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended as if any would affirme a body to be no body because it is a lame one or an eye no eye because there is a web and pin in it Tim. But what error is in the conclusion of this obiection Silas First there is a falsity or error heerein that they put the secret will of God for the cause of perishing vnto the reprobate whereas none of them are destroyed but for the contempt of the knowne manifest will of God Secondly though there be a necessity that they be hardened on whome God will shew no mercy yet no reprobate is hardned against his owne will for they are so farre from auoyding the hardnesse of their owne hearts as that they rather contract it by their owne voluntary faults as Pharaoh did and as the obstinate Iewes did also Iohn 8 44. Tim. What vse is to be made of this last instruction Sil. That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination because thereby we shall bee carried into infinite errors and blasphemies against God Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture admiring with Paul Rom. 11 33. Or with Mary pondering what our dull minds cannot at first conceiue Luke 2 51. Tim. Come we now to the answere of the Apostle to the former obiection and tell vs how he proceedeth Silas First by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God and this he performes by comparing the exceeding infirmity of man the creature with the high maiesty of God his Creator O man who art thou that pleadst against God Tim. What is meant here by pleading Silas A saucy ouer-bolde questioning with God to call him his decrees and doings vnto our account or examination Tim. What is the instruction out of these words Silas That it is a great impudency for any man to subiect the deepe counselles of God to the blinde poore and beggerly reason of man This is proued first by Deut. 29. 29. where it is written that secret
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 vngodly 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 reprobate 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 obstinate 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 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 righteous Silas These were but sudden motions in the wicked which lasted not like vnto flashings or lightnings Secondly they proceeded not from a soft and brokenhart but from slauish feare and dread or present smart of diuine 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 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 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 into 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 second reason of the doctrine that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification which altereth and reneweth them vnto the obedience 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 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 chaunged 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 labour for soft and obedient hearts for as this latter hart to wit when it is mooued and bowed by God to follow his worde is the greatest blessing being the peculiar 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-awayes 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 needfull 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 being 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 thretnings 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 meditate 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 auoyde diligently
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. Fourthly 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 temporall destruction but to eternall death Deut. 2 30. Ro. 2 5. 1 Sam. 2 25. Rom. 9 17. Lastly both some of the heathens 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 Commentary vpon this Text. Tim. What profit is to be made by the knowledge of this trueth Sil. First it teacheth that all good things turn to the hurt and damnation of the wicked Secondly it sheweth the strange blockishnesse of those wicked men which are vnder such a sharpe and bitter scourge without all sence and dread of it like drunken men which are asleep in the top of the Mast 〈◊〉 the ship is ready to be drowned 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 Christians to beware of this punishment to feare it long before 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 especially if it grow to a hatred of the Ministers and admonitions 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 immoderate desire of riches Math. 13 22. Luke 6 14. Lastly 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-minded 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 vtterly without feeling or feare of this punishment such as neuer thought of it to feare and shun it are vndoubtedly caught by it their consciences are benummed blinded Secondly to heare the word without sound affections as of feare griefe ioy hope loue according to the matter Thirdly when after plaine often warnings 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 spoken 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 examination of our owne hearts whether these tokens belong 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 Thirdly God The wicked harden themselues as authors by wilfull resistance Sathan hardeneth as a tempter by inspiring vncleane thoughts and God as Iudge by punishing God when he hardens is author of the punishment or iudgment 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 written 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 eyther 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 learned 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 deseruedly 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 punishment which followed in his booke de lb. gratia This sheweth this ancient father to haue beene of this iudgement 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 Furnace 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 obstinate and repugnant vnto God Tim. What profite is to be made of this point Sil.
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 testimony 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 particularly Tim. What is the generall doctrine Silas That Gods written word is the onely perfect rule and direction for all thinges necessary to bee knowne to mans saluation as appeareth Deut. 12 32. 2. Timo. 3 16. Iohn 20 31. Whatsoeuer is necessary sayeth a Father is plainely set downe in Scripture The reason of this doctrine is because the word is in nature like vnto God himselfe 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 alone is sufficient to confirm all doctrines of godlines Paul and other pen-men of the worde vse no other proofe of doctrine therefore this probation alone is enough humaine testimonies are too weake to prooue though they bee sound and agreeable to the worde because the conscience 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 other men to bee beleeued for the wordes sake the witnesses 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 sparingly 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 onely to proue but to declare and interprete doctrines Euen as the light of the Sunne sheweth it selfe and other things so doth holy Scripture though the Spirite be the principall interpreter of Scripture yet the Scriptures be the soueraigne and most certaine meane of interpretation one place which is obscure and harde beeing made more easie by some place which is plaine As for the learned fathers whatsoeuer the councell of Trent haue attributed to their vniforme consent as if that were the surest rule of interpretation yet they are but subordinate and secondary meanes of exposition and not that neyther further then they speake and write the truth and prooue their interpretations by the worde Againe how often are the Fathers found to iarre amongst themselues Further how shall we know what is Gods minde but from God himselfe declaring it in his word for according to it an exposition is lawfull without danger or biasphemy as heere hardnesse is interpreted by spirite of slumber and this is declared by eyes which see not and eares that heare not and heart which vnderstandeth not Our sences and enarrations saith Irenaeus without witnesse of Scripture haue no credite Tim. What things are we now to note out of the second part of our Text namely the place or testimony of Esay Silas Three things First the description of hardnes Secondly that hardnesse is a great and heauy iudgement as any in the world Thirdly that God is the author or chiefe cause of this punishment of hardnesse Tim. What is the description of hardnesse or hardning Silas It is not a thicknesse of skinne in a mans hands or feete but a spirituall slumber possessing and ruling and holding fast lockt vp the eyes the eares and hearts of wicked men least they heare and see and perceiue and be saued Tim. What is signified by slumber Silas It signifies properly a dead and deepe sleepe called Lethargy which so bindeth the sences of men as they cannot bee awaked with pricking and much pinching 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 called in Esay 51 23. a Cup of fury and madnesse by a speech borrowed from such as being made drunke behaue thēselues 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
First it cleares Gods iustice against such as fasten the blame of their destruction vpon Gods seuerity because hee hardeneth and destroyeth none but such as by their owne malice haue deserued it Secondly it prooueth 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 willeth approueth nor worketh sinne saith Philip Melancton 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 Iudges The originall of sinne is not in God saith Caluine vpon Iames 1 13. Wee hold him for impious and blasphemous faith Beza contra Castil which saith there is iniquity 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 Diuinity reader at Doway inferreth that the God of the Catholikes 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 calumniation 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 proceedeth 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 effect of the euill spirite sent by God into the wicked to make them more blinde and obstinate then they were afore 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 blindnes 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 into 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 because 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 gouern 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 innumerable 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 Pharaohs 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 affections 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 many 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 bodies are subiect to God who made them and are to be disposed 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 contrary 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 further indurate and blinded as a reward due to his contempt of God Of this punishment and due recompence God is the authour and cause for it is a iust thing with God to punish sin with sinne lesser with greater former with latter 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 Sathan and the wicked Thus Augustine teacheth Pharaoh sayeth he hardneth himselfe libero arbitrio and God hardened 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
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 seruice of sinne without turning to God to be most vnhappy 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 serueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngodly 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 infamy and death c. All things shall worke together for good to such as loue God Rom. 8 28. The reason is because 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 translated to eternall blisse and glory in heauen Lastly it warneth all men to pray God earnestly to blesse his benefits 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 borrowed 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 saluation 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 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 many and most sharpe plagues hauing hardned his heart against 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 Godhead 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 inward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye Tim. How may Christian edifie themselues by the knowledge 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 deliuered 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 ituall 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 signified 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 gouernment taken from them This iudgement began to bee executed vpon them before the birth of Christ when Augustus Caesar was Emperor of Rome and afterwards was more thoroughly inflicted 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 beeing 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 noted in this word alwaies When it had lasted but 3. hundred yeeres Chrysostome wondered at this iugdement of God how then ought we to be astonished at the consideration of it Let vs learne from it generally the extreame fiercenesse of Gods wrath against vnbeleefe for the which he would so exceedingly and seuerely plague his owne peculiar people More particularly let vs obserue that it is a plaine and and a sure token of Gods indignation against any Country to haue the chiefe props or staies thereof eyther sore shaken or wholly remoued
Secondly that they violated the Law of nature in respect of duties to God and Men by vngodlinesse and vnrighteousnesse Thirdly that they were punished of God mightily Wrath from Heauen Tim. Begin with that part ye named last because it is first mentioned in the Text. What is meant by Wrath is there any such passion of anger and wrath in God Tim. In holy Scriptures Wrath Anger bee otherwise attributed vnto men then vnto God For it is in men properly as it is a perturbation of the minde inflaming or stirring vp to Reuenge Wrath in his proper acception is an appetite or desire of reuenge for some contempt or hurt done or supposed to be done to our selues or others whom we affect When men see themselues neglected or wronged straight way they are moued to take vengeance on the party thus it is in Men the truth whereof appeareth in Came Esau Achab c. whereas in God wrath is no affection but a iust act of God punishing wickednesse or the punishments themselues of warre famine pestilence sicknesse c. inslicted for iniquity so it is vsed in this Text. For it is here set against righteousnesse of God spoken of verse 17 which as wee haue saide signifieth both his mercifull goodnesse freely bestowing Iustice and life eternall vpon beleeuers and also Iustice or life giuen and bestowed graciously Therefore by wrath we must vnderstand both his indignation reuenging impiety and the Reuenge or paines themselues according to the Hebrew phrase Now this wrath is saide to be Reuealed that is to be declared by examples and by experience testified For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne as by the light of nature euerie mans Conscience naturally accusing and tormenting him for euill doing Rom. 2. Secondly by the Gospell whose voice is not only Consolatory speaking pardon and life vnto beleeuing offenders but Comminatorie threatning death eternal to impenitent persons and vnbeleeuers as Mat. 3 10. Luke 13 3. Ioh. 3 18 36. Thirdly by the Law whose office is to reueale wrath and the curse against euery transgression Deut. 27. v. last Rom. 4 15. yet our present text would bee taken of that daily experience which witnesseth that God is wrathfullie displeased with the worlde for sinne and euen at that time when the Apostle wrote there were greeuous miseries of sword plague and famine abroad in the world Also it is plain by the verses following that Paul speaks of such iudgements as God had executed vpon all men for contempt of his Maiesty especially of spirituall punishments in hardning mens hearts and giuing them vp to vile lusts and a Reprobate mind Verse 24 28. Tim. What Learne we from hence Sil. Seeing sin prouoketh Diuine wrath it is necessary to take heed of it Secondly that this wrath appeareth most in spiritual Iudgements because they not only are tokens of wrath but deserue more wrath they are punnishments for sins past and encrease of more sinne Tim. What thinke ye that the Children of God haue their parts in Spirituall Iudgements Silas Yea as appeareth in the example of Adam Dauid Salomon and of many in our dayes which haue faln into some fits of dispaire also haue had the sinne punnished by Sinne as Paul affirmeth heere of the Idolatrous Gentiles Tim. In what sence may it be said that this wrath of God was reuealed From Heauen Sil. Howsoeuer men very learned and not a few haue drawne the sense of these words vnto the Heauens themselues which be instruments of wrath against such as contemne their maker as Ambrose some to the euill spirits which are aboue in the ayre to vexe by Gods appointment wicked liuers as Origen some to the second comming of Christ from Heauen to iudge the world as Theophylact others referre this to the vniuersality and large extent of his iudgements which were and shall be vpon all men vnder Heauen that do wickedly and on others to the euident declaration of his iudgement from Heauen as from an high and eminent place that they might bee most apparant vngainsayable as Martyr Beza Faius do think yet the best and fittest sense is by a 〈◊〉 to expound Heauen for God as Luke 20 5 15 18. and to oppose it vnto the fancy and opinion of Atheists Epicures and other prophane men which ascribe the punishmens that happen vnto men vnto chance and misfortune or to the malice of men or vnto the malignity of the starres and Elements or other inferior causes passing by the iustice of God and denying his prouidence in the gouernment of the world against which Paul affirmeth heere that the euils which be are scourges sent from God who though he may vse ordinary and naturall meanes for the plaguing of men yet himselfe is author ruler as it is euery where in Scripture testified of him that no euil cōmeth but frō him as in Amos that he createth darkenesse in Esay that hee sendeth the sword c. in Leuit. that hee rained Fire and Brimstone from Heauen on Sodom in Gene that he drowned Pharaoh in Exod. Finally it is God which deliuereth vp to vncleannesse and a Reprobate mind in this Chapter verse 24 28. The Doctrine hence is this that punnishments come from God as effects of his Iustice against sinne The duties whereunto it should prouoke men be First to beware of murmuring in time of calamity for this is to fight Gyant-like against God Secondly to be patient and contented because it is Gods doing for iust ends this is to submit vnto God Thirdly to sue and seeke first and principally vnto God for remouing calamities as Israelites in Iudges Nininuites in Ionas did Tim. What may we learne from this that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men Sil. Two things First by the order of words we learn that the breach of the first Table is more grieuous then the breach of the second Table Secondly seeing it is against all therefore there is no sinne how little soeuer that can escape punishment Thirdly by vsing the abstract rather then the contrete we learne that Gods anger is not against men themselues but against their wicked deeds principally Tim. Whereof did this admonish vs Sil. To make conscience of small sinnes Secondly it reproueth such as thinke themselues safe because they haue no great sinnes whereas vengeance is due to euery disobedience Tim. What is heere meant by Truth Sil. The remainder of light which since the fall of Adam is in euery mans Conscience to shew him what God is most good bounteous iust and mighty how he is to be worshipped by louing and fearing him aboue all and what is right and what is wrong what good and what euill for these things euen naturall light doth teach euery man Tim. What is the nature of this truth Sil. It delighteth and desireth to expresse it selfe that is it would come forth and appeare in our workes it abhorreth to be smothered and imprisoned
that their Table should be a trappe and stumbling blocke And who knoweth not that false Prophets were a snare to Achab occasions of his error 1 Kings 18. And that the aduersities which hapned to the Egyptians in their owne Land and to the Israelites in the wildernes were occasiōs to the one of more hardning to the other of blasphemy and infidelity These occasions happen both inwardly by motions and thoughts suggested to the minde and outwardly by troubles pleasures plenty c. Which when they light vpon a good heart guided by Gods grace turn to their good and further them to amendment of life but if they happen vpon a wicked minde they are occasion of greater and more sinne vnto which yet by inbred corruption they are prone enough The last action of God in this iudgement of Deliuering is the putting ouer an vngodly person which refuseth to be ruled by God vnto the regiment and power of Sathan and their owne vile passions to bee more and more defiled and alienated from God that as they like best to bee led by them so they should be giuen vp to their own deuises which they loue which falling vnto them from God as a punishment and all execution of punishment hath the condition of goodnesse and iustice in it and seeing all men that so are punished do first by their iniquities deserue to bee deliuered and finally are not compelled but doe euill freely by their owne consent therefore God so effecteth this punishment of giuing vp to vncleannesse as hee is in no wise authour of the vncleanenes as it is a sinne for he is a God who willeth no iniquity no vnrighteousnes shall dwell with him and as hee extreamely hateth sinne being contrary to his most holy nature and pure Law so hee will extreamly and eternally punish it wherein he could not be iust were hee the author of sinne or 〈◊〉 tempter to it or approuer of it as it is a fault and desection Tim. What is the Doctrine of this place with the reasons and vses Sil. That in the vncleane actions of the wicked God is more then a sufferer euen a iust auenger and so by his will and power willeth and effecteth their wicked workes as his righteous iudgements Reason heereof both testimony of Scriptures affirming of God that hee dehuereth giueth vp sendeth the spirit of slumber hardneth maketh obstinate turneth the hearts deceiueth men makes the cares of men heauy their heartes fat c. Which import more then permission euen an action of God not instilling and droppiag in sin but inflicting it as a recompence of former sinnes as it is saide in the end of this verse and Chapter 11 9. Also if we shall shut out God from disposing the works of wicked men wee should depriue him of more then the one halse of the gouernment of mankinde and rob him to his great dishonor both of his prouidence and omnipotency if wee make him but an idle beholder and looker on and a bare sufferer as if something might be done which he would not haue done or could not hinder then where is his Almightinesle And how truely is it written that none can resist his will he works all things after the counsell of his will and doth whatsoeuer pleaseth him in heauen and earth for by this Doctrine of naked and idle permission something should bee done which God is not pleased nor willing to haue done The vse of this point for this present is not onely to discouer and conuict the errour of such as for preposterous defence of Gods iustice to the wrong and preiudice of his power and prouidence doe obtrude and thrust vpon God a 〈◊〉 and naked permission and desertion but also to desire and exhort al Christians vnfaignedly and greatly to feare the offence of such a God as hath not onely our fame goods bodies liberties wiues children open to the stroke of his iustice but the necks of our soules bare and naked to the Axe of his vengeance to smite thē spiritually with greater measure of sinnefull filthinesse of all Gods iudgements the most horrible when the minde which should gouerne the whole man and all our actions become subiect to most cruell and vile lusts which be the more grieuous tormentours the neerer and more inward that they bee sithence also such as God hateth vnto destruction them hee finally and wholy giueth ouer to such guides as Sathan diuellish affections to be gouerned by No stronger bridle frō sinne then this consideration Tim. It is now fit time to slide into our Text and to consider the thing it selfe whereunto they were deliuered what is it called and what is meant by it Sil. The thing is affections vile or shamefull and dishonorable affections which importeth not onely burning and flames of lusts and whatsoeuer is sordide vnhonestand loathsome to chaste eares meant before by vncleanenesse and lusts of their owne heartes Verse 24. But most filthy acts both actiuely which they committed toward others and passiuely which they suffered themselues from others Aud as their punishment is generally expressed in this word so more particularly in the next which declare the monstrous impurity of both sexes both Women and Men in the act of generation going against natural course ordained of GOD for propagation and encrease of mankinde Tim. What do ye call the natural vse of man and woman Silas The vse of their bodies for generation which is according to the order that God hath set in Nature This order is that our kind should be continued by generation and the order hath three parts First that man be ioyned to a woman Secondly that one man be ioyned to one woman I hirdly that one man and one woman be lawfully ioyned Tim. What things are required to this lawful ioyning Sil. Some things are conuenient onely as paritie and likenesse of age of qualities of estate Other things are necessarie also as these fiue things First that the parties married be without degrees forbidden in Scripture Leuit 18. Secondly that there be a betroathing some distance before the mariage Math. 1 17. Deut. 22 23 24. Thirdly that the parties be of one religion both worshippers of the true God Deut. 7 3 4 5 c. 1 Cor. 7 39. Fourthly consent of Parents or of such as are in stead of Parents 1 Cor. 7 38. Lastly consent of parties their mutuall liking and agreement Gen. 2 23. and Gen. 24 57 58. Tim. What Lusts are against this order Sil. Some are inordinate onely some also vnnaturall and beastly Tim. What sins doe ye refer to inordinate lustes Silas Fornication Whoredome Adulterie Incest Rape or forcing Polygamie or hauing more wiues then one at once this was the sin of the Fathers for it was against Gods ordinance yet it was their secret sinne because in those times it was not noted as a falt or so iudged to be Tim. What sins refer ye to vnnatural lusts Silas Buggerie which is an
engender both shame and death therefore the seruice of it is of all Christians to be carefully auoyded Silas What bee the generall instructions from this 21. verse Tim. First where sin goes before vnrepented of there of necessity by the ordinance and iustice of God shame and death will follow after these be the fruites which sinners must reape euen as they sow Secondly we are to learn from hence that howsoeuer men are not ashamed whiles they are in the act of sin yet afterward though they haue repented as these Romaines had the memory of their sin doth breed shame and trouble of minde Lastly the children of God because they haue much flesh and corruption remayning in them had need to be awed and held to their duties by fearefull threatnings where of there is vse euen for the most godliest to helpe to subdue their sturdy nature Tim. Nowe expound the wordes of the 21. verse and tell vs what is meant by fruite Silas Commodity gaine or profit this speech of the Apostle hath a mocke in it for hee well knewe that there came no fruit of such things but by this meanes he thought to presse and vrge their conscience more forcibly when they should perceiue that they had spēt their time in things whereof there came no credit or profit but both shame losse euen eternally this must cause euery one examiue himselfe in euery act whether he serue sin or righteousnes Tim. What are the things whereof the Romaines had cause to be ashamed Silas Two things generally first vnpurenesse of life and conuersation see Chapter 1. 24. 25. c. Secondly vnpurenesse of their religion they beeing both worshippers of Idols and prophane in their manners Rom. 1. 20. 21. 22. c. These things were accompanied with shame that is to say with griese and perturbation in minde and conscience in the fight of God vppon remembrance of these their offences against him for the shadow doth not more necessarily attend the body thē shame doth sin which maketh conscience blush within aswel as red checks without Tim. How many wayes is shame taken in scripture Sylas Two wayes first properly that affection so called which appeares in the countenance by blushing this is natural shame which commeth either for griese of some dishonesty already done or for feare of some dishonesty that may be done This kinde of shame is common both to good and bad and bringeth forth in them both certain common effects as to cause them to change their minds to bee loth to come in presence to doubt least they doe not please others to discourage them in their duties and somewhat to disquiet them finally touching this affection of naturall shame this counsell is to bee giuen that it bee so cherished in all in young folkes especially to be made a bridle to keepe from filthy things as care be taken least it grow vehement and excessiue Secondly shame is vnproperly taken for trouble or griese of conscience being cast down abased before God the former may be called shame of face and this latter shame of conscience when no shame-faced man is so dashed out of countenance before men for offending against common honesty and ciuility as the soule and conscience is ashamed for some sin wittingly committed against Gods law this shame considered in it selfe and as it is in the wicked is a part of the torment of hell but as it is in the godly it is blessed as a meanes to keep them from running into hell being a fruit and consequence of their repentāce as in these Romanes who nowafter their conuersion had shame for things done afore Tim. What things doth this shame of conscience work in the children of God and in the wicked of the world Sil. First it causeth the godly to come into the presence of God with reuerence and fear but it maketh the wicked to shun his presence as Adam who after he had sinned hid himselfe in the thicket of trees and Cain who hid himselfe after hee had murdered his brother Secondly it maketh the godly to blame and accuse the sins which they haue done with detestation and forsaking them as it is written of Ephraim Hee was ashamed but it hardeneth the wicked in their euils Thirdly it prouoketh the godlic more vnto dutie but from the wicked it taketh al heart of doing any good dutie Fourthly it helpes the godly vnto true peace at the last whereas it is but a torment vnto the wicked and beginning of their hell Lastly the godly are ashamed of God that he should knowe their sinnes but the wicked are more trobled that the world doth take knowledge of their sinnes This is it that vexeth them Tim. What aduice is to be giuen concerning this shame of Conscience Sil. A double aduice vnto Gods Children First that it should serue to stay them from committing sin seeing shame and griefe will follow it Secondly when they feele this godly shame and griefe after any sin vnheedefully done let them thanke God for such a mercie Also vnto the wicked this aduice is to be giuen that it moue them to hasten their repentance as they desire to auoide confusion of Conscience for euer in hell whereof their shame of sinne heere is both a part and an enterance if it be not looked vnto Tim. Seeing all euill is the fruite of sinne wherefore doeth the Apostle mention shame onely Silas The reason is because shame doth alwayes follow sinne so doth not other euils Secondly shame followes vs in euery place but wee doe not in euery place meete with affictions and other euils Lastly if as often as we sinne God should strike vs with some euill wee should neuer abide it therefore it is best for our profit to haue such a gentle monitour as shame is to pluck our conscience by the eare and to iogge vs on the Elbowe that wee may be stayed from doing euill when wee are tempted or from going on if we haue yeelded Tim. What is the next Reasons to hold vs from sin Tim. It is taken from the end of sinne which is death by which is meant the second death which is called eternall death in which we may consider two things first a separation of the whole man from heauenly glorie Secondly a destruction of the whole man in hellish paine Tim. What is meant heere by End Silas This word signifies eyther the cause for which a thing is done or it is put for the last terme of any thing so it is vsed heere For men do not sinne for this cause that they may dye eternally yet eternally death is the tearme of the seruice of sinne which doth determine in fearefull and endlesse destruction The reason whereof is this First because in sinne eternal Iustice is offended Secondly wicked men if they might liue alwayes they would sin eternally and therefore are worthy at the last to be punished with death eternall Tim. Now tell vs the Instruction that we are to learn
aduersarics of Gods grace Further we are taught heereby that the Romish Synagogue cannot be the true Church of Christ because most obstinately impudently 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 doctrine 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 vnderstand 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 sundry 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 not as they ought whereas that promise is made to such as seeke aright Vnto which two things are to be considered 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 failed 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 robbed 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 to be iustified and saued vnlesse we take the right course prescribed in the worde for many pray and neuer obtaine 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 beganne 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 Iacob 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 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 qualities 1 Iohn 3 8 9. and Iohn 15 19. Tim. What vse are Christians to make of this truth Silas It reprooues both such as beleeue all men are elect 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 perish The reasons heereof be First the election of GOD which is vnchangeable Secondly the promises of God 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 vnresistable 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 beeing 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 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 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 Iewish people to wit the singular or speciall iudgement of God so appointing so foretelling yea and so working 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 barked 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 stubbornnesse is noted in Scripture by
we are admonished in many places Math. 24 13. Rom. 5 4. Heb. 10 36. 2 Pet. 2 9. To hope and patience must be ioyned prayer which is a notable armour and Weapon against troubles because it gets wisedome how to carry our selues in afflictions and diuine helpe how to come out of it that we may ouercom Iam. 1 5. Ps. 50 15. Our prayers may thē be said to be continual eyther when we cal vpon God by offered occasions necessities bodily or spirituall or when by no meanes wee intermit the set hours or times of prayer or else when we are instant in praier asking earnestly Ia. 5. or tho we be not heard presently when we continue to ask without ceasing Lu. 18. or els we may vnderstand this not of mouing of the lips but the desires of the heart which when they are continuall our prayers bee continuall for a continuall desire is a continuall prayer God will heare the desires of them that feare him Psal. 145. It was an heresie condemned in Eutiches and the Masstlians that thought Christians ought all their life long to doe nothing else but pray abusing this and the like Texts to this end Whereas besides Prayer the workes of our generall and particular vocation are to bee followed yea in Gods seruice there is preaching Sacraments must haue time allowed It is a greeuous sinne in many Christians at this day which contenting themselues with publicke prayer which is a good thing neglect set Prayers in their families or foreslow the iust occasions to turne vnto God by prayer or in their prayers do behaue themselues coldly or carelesly such as these they both fall into many euils and are left in their euils without comfort because they seek not vnto God feruently for his ayde and protection Finally remember vnto all these precepts and to the rest following to knit these first words of this Chapter I beseech you at a generall and most forcible motiue to stir vs vp to practise them as we would not cast from vs and make our selues vnworthy of the mercies of God whereunto not all the world is to be compared no not to the least of his speciall and sauing mercies in Christ. DIAL VIII Verses 13 14 15. Distributing or communicating vnto the necessities of the Saints 〈◊〉 giuing your selues vnto hospitality Blesse them which persecute you Blesse I say and curse not Reioyce with them that reioyce and weepe with them that weepe Tim. VVHat is requirtd by the first of these precepts Silas Liberality or mercy to the poore that we be ready to giue them almes acording to their need The word translated necessities signifies vses to teach vs that as wee may not minister to the delicates of the poore so we may not stay til extreame necessity vrgeth them vnto this duty of mercy in giuing There be manie exhortations in the Scripture vppon sundry and great Reasons as Heb. 13. 16. where it is called a Sacrifice and God is saide to be well pleased with it In Phil. 4 18. it is called an Odour of sweete smell a Sacrifice acceptable to God And Actes 20 35. it is saide that it is a more blessed thing to giue then to receiue and Luke 16 9. we are charged to make friendes of vnrighteous Mammon by giuing to the poore that they may receiue vs into cuerlasting habitation and 1 Tim. 6 18 19. of distributing to the poore Paul saith it is the laying of a good foundation against the time to come Againe Christians bee stewardes and it is required that stewards be faithfull to dispose their goods to the minde of their Maister and his mind is that such as haue much should giue to such as haue little and that the abundance of some should supply the wants of others 2. Cor. 8 13 14. Further by being mercifull to the poore we are like our heauenly Father which is mercifull and giues liberally Math. 5 45. also we expresse loue kindnesse to Christ by doing good to his members Mat. 25 35. 36 37. We witnesse to our selues and others the truth of our faith which works by loue Gal. 5 6. and comforts the heart of our Brethren Phile. 7. and brings glorie to God and our profession Besides al these forenamed reasons ther be three reasons more in our text to perswade vnto this duty as the loue of Saints because poore christians are Saints purged by the blood and sanctifyed by the Spirit of Christ. Secondly the compassion of their necessities and wants which we are bound to pitty Thirdly liberality in communicating By which word of communicating we are put in mind in that the Apostle saith rather communicating then giuing that the poore haue an interest in the goods of the rich as touching the vse by vertue of Gods commandement and that the rich ought to communicate with them in affections and simpathy by releeuing them as if they felt their wants and suffered with them Heb. 13 3. And lastly that betweene rich and poore there is a kinde of spirituall trafficke and merchandize the rich communicating temporall things in making the poore partakers of their substaunce and the poore spirituall in making the rich partakers of their prayers The examples of such men as haue perfourmed this duty is first Dorcas Acts 9 39. making coats to giue to the pore the brethren of Antioch sending relief to the pore Saints at Ierusalem whom also the Church of Macedonia did releeue euen beyond their power 2 Cor. 9 2 3. Now as for the maner how beneficence is to be performed 2 Cor. 8 9. chap. not grudgingly or of necessity or sparingly not of compulsion but out of a Christian compassion of a ready mind with cheerefulnes for the loue and sake of Christ and as to him for God loues a chearful giuer For the quantity it must be much where much is 2 Cor. 9 8 11. 1 Tim. 6 18. no certaine stint or rate but according to thy ability and thy neighbors necessity Tim. What are the vices contrary to this duty Silas They be couetousnes prodigality for by excesse in apparrel eating drinking Christians are made both vnable and vnwilling to doe this dutie as they might and ought if they were temperate and kept a seemelie moderation and measure in the vse of Gods blessings bestowed on vs and couetousnes doth quite choake the affection of liberality it hardens the heart of the rich against the poore and binds vp their hands so as nothing comes from thē vnles it be wrung out by great entreaty or by authority as seises Lastly in giuing christians are to beware both of opinion of merite which poysoneth Popish liberality and of vaineglorie which spoiles the bounty of many Protestants giuing to bee seene and talked of Tim. What is the next duty heere exhorted to Silas After beneficence Paul exhorts vnto hospitality by being ready to entertain strangers and exiles such as were driuen from home for the Gospel where of great
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 only 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 disposeth 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 therefore 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 recompence 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 〈◊〉 〈◊〉 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 desired 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 generall vnbeleefe and hardning of the Iewes is no incredible 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 meaning 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 punishment Secondly the equity of the punishment wished vnto the malicious Iewes for resisting and resusing 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 pleasure 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 signifies whatsoeuer is acceptable and delightful vnto vs giuing vs contentment and comfort in this life I say that by a Synecdoche the Table importeth riches feasts prosperity peace and publicke estate yea all their spirituall and temporall blessinges as Scriptures Sacrifices Temple or whatsoeuer they had which was good prosperous and glorious as Chrysostom Caluin Peter Martyr 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 Thirdly 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 hundred yeares haue made it so plaine to all men as it needeth 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 calamities of body and soul they are tormented with being plagued with extreame infamy and indignity being vagabonds 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 punishment Silas That vnto wicked men which are Gods enemies 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 prosperity 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 hereof is because they do abuse Gods gifts by pride Wantonnesse 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 delighted 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 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