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

DIAL. XII.

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

Tim.

VVHat doth this text containe?

Silas.

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

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

Tim.

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

Silas.

That the will of God cannot bee withstood and* 1.1 made voyde. The reason heereof is, because God being himselfe almighty, there is nothing to crosse and hinder what he willeth.

Tim.

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

Silas.

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

Tim.

What vse is to be made of this instruction?

Silas.

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

Tim.

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

Silas.

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

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

Tim.

But what error is in the conclusion of this obiection?

Silas.

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

Tim.

What vse is to be made of this last instruction?

Sil.

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

Tim.

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

Silas.

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

Tim.

What is meant here by pleading?

Silas.

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

Tim.

What is the instruction out of these words?

Silas.

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

Tim.

What profit is to be made of this instruction?

Silas.

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

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

Notes

• * 1.1

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