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 16, 17. But they haue not all obeyed the Gospell: for Esay saith Lord, who hath beleeued our report? Then faith is by hearing, and hearing by the word of God?

Tim.

VVHat doth this Text containe?

Silas.

A cause why we should not maruaile that* 1.1 the Iewes did not beleeue the Gospell, though the Apo∣stles were sent of God to preach such a worthy and wel∣come message; for Esay had foretold that it should come to passe. Secondly, a conclusion of the former grada∣tion, in verse 14. shewing whence faith in Christ doth proceede, as touching the neerest and externall cause, namely by the Organ of hearing, verse 17.

Tim.

What is meant by the [Gospell?]

Silas.

Generally any gladsome newes, but especially the glad tydings of remission of sinnes by Christ, as Luke 2, 10, 11. I bring you tydings of great ioy, &c.

Tim.

What signifies [to obey the Gospell?]

Silas.

To beleeue the doctrine of saluation by Christ, and thus the word is vsed in Acts 6, 7. and Romanes 1, 5.

whereupon it is tearmed the Lawe of Faith, Rom. 3. 27. because it requireth obedience.

Tim.

For what Reasons is Faith called [Obedience,] and to Obey, put for Beleeue?

Silas.

Because to beleeue is the chiefest obedience, & it is commanded vs to beleeue in Christ, 1 Iohn 3, 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word: for they are darknesse, Ephes. 5, 8. Therefore to assent to the word, and willingly to beleeue the truth without reasoning and gainsaying, it is a verie great obedience. Secondly, this obedience of Faith, bringeth forth obedience in practise; for faith purifieth the heart, Acts 15, 9. and workes by loue, Gal. 5, 6. No Christian shall obey God by louing him and our neigh∣bour, by slaying sinne and dooing righteousnesse, vn∣lesse he first beleeue that the word is from God, and sub∣mit to it by Faith.

Tim.

What will follow heereof?

Sil.

First, that all vnbeleeuers are obstinate and rebel∣lious sinners against God, though they think otherwise, and be held for honest men. Secondly, that such as lacke Faith, cannot perfourme any obedience vnto God: it is sinne, if it be not of faith.

Tim.

What Doctrine ariseth from hence [That all which heard the Apostles, did not beleeue them?]

Tim.

That the Faith of the Gospell is not common to all which heard the Gospell, as it is written, All men haue not Faith. 2 Thess. 3, 2. Also experience proueth the truth heereof, for the Prophets complaine that few beleeue their preaching, Esay 53, 1. Also Christ, when hee prea∣ched the doctrine of the Gospell most clearly, and migh∣tily confirmed it by myracles, yet but one heere and there did receiue it, scarse one man of a thousand: such also was the successe of the Apostles preaching, as this place proueth, and such it is continually.

Tim.

But Paule had sayde, that hearing bringeth foorth Faith.

Silas.

It is true, that hearing of the word is necessarie to faith, but not on the contrary doth faith necessarilie follow of hearing. If any man do beleeue, it is thorough hearing as an outward meanes, but not euery one that heareth, proueth a beleeuer. Iustification presupposeth vocation, but vocation is not alwaies accompanied with Iustification.

Tim.

What is the reason why all which heare, do not proue beleeuers?

Sil.

Because all are not elect, and it is a certain thing, that onely such as are ordained to life, do beleeue, Actes 13, 48. Thence it is called the Faith of the elect, Titus 1, 1. and they are said to be called which are predestinate, Rom. 8, 31. Secondly, because outward hearing is not e∣nough to engender faith, there must be also an opening of the eyes and heart, by the Spirit, Acts 26, 18. and 16, 14. But this Spirit the world cannot receiue, Iohn 14, 17. Such onely receiue it to whom it is giuen, Math. 13, 11. And Esay 53, 1. hauing saide, few beleeued their report, addeth this as a reason, because The arme of the Lord was not reuealed, that is, Gods powerfull spirit did not touch their hearts effectually. Thirdly, in some their pride and ouer-weening, by conceyuing too highly of their owne wit and vnderstanding, leaning vnto their owne naturall wisedome, is a very great hinderance to faith, Math. 11, 25. 1 Cor. 1, 26. Fourthly, many stumble at the pouertie of Christ and his followers, Mat. 11, 6. To which may be added the wicked examples of preachers and professors of the Faith, as a great obstacle.

Tim.

What vse is to be made heereof?

Silas.

That we now do not the lesse esteeme the Gos∣pell, though we see it generally vnfruitfull, because this hath beene the portion of other times and ages; & here∣with Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers: and there is no place so ful of vnrighteous men, as where the word is most preached; which is a great occasion of stumbling,

to cause men to thinke ill of the Doctrine, as if it were the proper cause of wickednesse, or at the leastwise vna∣ble to conuert sinnes: whereas the faulte is not in the word, nor alwayes in the teachers, but in the indisposi∣tion & naughtines of the hearers, the seede being good, but the ground barren and euill. Secondly, it confutes such as thinke the Faith of the Gospell to proceede (in part at the least) from the naturall strength of mans free will: whereas this beeing equall and of the like force in all men, then should all men haue Faith, and equally o∣bey the Gospell. If free will were the cause of beleeuing, that is, if men did therefore beleeue and receiue Grace offered, because they are willing to receiue it, & might refuse if they would: if Faith might come after this fa∣shion, who is it but he would be content to be a belee∣uer? But the Scripture teacheth vs, that Faith is the gift of God.

Tim.

From whence doth the Apostle fetch this testimonie of Esay, to prooue the fewnesse of beleeuers: & what is the drift of that Oracle?

Silas.

He doth fetch it from Esay 53, 1. the drift both of the Prophet there, and the Apostle heere is all one, e∣uen to complaine of the Iewes infidelity, namely, that the ioyfull message of the Gospell had so harde successe and vnhappy end among them, as that the greatest num∣ber should still abide in their vnbeleefe: wherewith see∣ing men were not mooued, therefore Paul turneth his complaint to God, and mourneth for it before him.

Tim.

What are wee to vnderstand by this Question [Who hath?]

Sil.

This question signifies sometimes [None at al,] as* 1.2 Rom. 10, 6. and it is sometimes put for Few, as Psal. 15, 1. and heere likewise.

Tim.

What signifies Report?

Silas.

The word in the Hebrew signifies hearing, or the Doctrine which was heard, not which the Apostles themselues heard of God, but which the Iewes heard

from the Apostles: therefore it is saide [Our report,] in which word, the thing which is the obiect of hearing, is put for hearing it selfe.

Tim.

What Doctrines from hence?

Silas.

That the Prophets by the Spirit of prophesy, did* 1.3 foresee what effects would follow the Gospell preached to the Iewes. God foreseeth all thinges of himselfe pri∣marily: men do it secondarily by the helpe of his Spirit. Secondly, we learne that it is a cause of great greefe to the Ministers of God, to see none or little fruite to come of their teaching Heb. 13, 17. wherein they must shewe patience, considering it was the portion of Christ his Prophets and Apostles. Thirdly, wee learne, that when the Gospell was first deliuered to the Iewes, the smallest number did receiue it, euen an handfull in respect of the rest which resisted it; like to the gleannings in haruest, or Grapes after the vintage. The cause heereof, was not the prophesie of Esay because he foretold it, but the cō∣trary rather beeing true, that because they were not to beleeue, therefore the Prophet so foretolde it: but the true causes wer two, 1. secret, viz: that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit, to reueal Christ in them. The second was open and outward, namely the person of Christ being poore and meane, and his passion reproachfull; which bred in the Iewes, a contempt of him, and of his teaching, Esay 53, 3, 4.

Tim.

What vse of this point?

Sil.

It teacheth God to be no accepter of persons, in* 1.4 that he denieth faith euen to his own people the Iewes. Secondly, that no dignity of place or people, can priui∣ledge any against infidelity and sinne. For Adam in Pa∣radice, and the Iewes in Palestina the Holy Lande, yet disobeyed God. Thirdly, what the Scriptures foretell, must certainly come to passe: the prophesies of the old, so of the new Testament, must certainely bee fulfilled. Lastly, seeing Faith is not common vnto all hearers, let

such then as haue faith, see that there is great cause to be thankefull to God for such an vnspeakeable guift.

Tim.

What are we to learne out of the next verse?

Silas.

That our hearing is the accustomed occasion of faith by Gods ordination, through the working of the Spirite. Secondly, that nothing (but the word of God) must be the substance of our words and sermons, because they alone containe a persect instruction both of faith and manners: and nothing but it can satisfie the consci∣ence in the cause of religion and saluation; for the con∣science hath no rest till it heare God speake in his word. Howbeit, if by [word] we vnderstand the commandement of God enioyning teachers to preach, and Christians to heare it, will well agree with [sending,] spoken of in Scriptures Mat. 4, 4.

Notes

• * 1.1

  Part.
• * 1.2

  Interpret.
• * 1.3

  Doctrine.
• * 1.4

  Vse.