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. XIIII.

Verses 20, 21. And Esay is bold and saith, I was found of them that sought mee not, and manifest to them that asked not after me: and vnto Israel he saith, All the day long haue I stretched forth my hand vnto a disobedient and gaine-saying people.

Tim.

VVHence are these two testimonies fetched?

Silas.

Out of the Prophet Esay, Chapter 65. verse 1, 2. wherein the first verse which is heere by Paul set latter, is the former in Esay, and the former heere, is latter there: the last wordes of the first verse of Esay, being quite left out, and some words in the second changed, but the meaning kept entire,

Tim.

What is the summe of these two texts?

Sil.

The one is a consolatory Prophesie, foretelling the* 1.1 vocation of the prophane Gentiles, how they should be accepted of God vnto mercy: the other is a menacing prophesy, threatning reiection & casting off to the rebel∣lious and stubborn Iewes, or the refusing of the Iewes for their obstinacy,

Tim.

What meaneth Paul when hee sayeth that Esay is [bold?]

Silas.

The meaning is, that though hee well knew that* 1.2 the Iewes would hate and persecute him, for his foretelling so plainely the abiection of themselues, and the adopting of the Gentiles to be Gods people in their stead; yet hee did not couertly and fearefully, but openly and confident∣ly speak of it without feare of their cruelty, or respect of danger. This grace is commended in Paul, Acts 28, 31. & in Peter and Iohn, Acts 4, 13. for where there is no perill proposed, there is no cause of boldnes; but boldnes and liberty of speach argueth that it could not bee sayed with∣out hazard.

Tim.

What instructions may we learne from hence?

Silas.

First, the condition of the Ministers of Christ, that they shall fall into dangers, if they bee faithfull and ready to speake the truth freely; as the Galathians became ene∣mies to Paul, Achab to Elias, Herod to Iohn Baptist, the Pharisies to Christ, and all because they spake the trueth: this lewd vnthankfull world, can affoord no better wages to the seruants of God. Secondly, that Ministers of the word may not for feare of dāgerconceal the truth, because that God who commandeth them to declare his will with∣out feare, can & will recompence them with good things, if they doe their duty, and with euill thinges if they fainte because of men, see Ieremy 1, 17, 18.

Tim.

What learne ye hereby, that God was found of them that sought him not?

Silas.

The woefull estate of the Gentiles, euen of vs all* 1.3 by nature, as we are corrupt in Adam. The reason hereof* 1.4 is, because we are naturally ignorant of God, and careles of him, of his fauor and worship: we neyther of ourselues seek him, or so much as aske after him. Such are all men by nature without the Spirite of Christ, as is to bee seene in the example of Paul, Acts 9. and Zacheus, Luke 19. and the Thiefe on the crosse, and by testimonies of Scripture, Psal. 14, 1, 2, 3. Rom. 5, 7, 8. Gal. 4. 8. Ephe. 4, 18. Titus 3, 3. Wee

doe more thinke of God before our conuersion, then the lost groat on her which lost it, or the lost sheepe minds his sheepheard from whome he strayed.

Tim.

What vse of this poynt?* 1.5

Sil.

It serueth to humble vs in our owne eyes, when we shall meditate vppon our old estate, and to cause vs to ex∣toll the loue and mercies of Christ, freely of his own good∣nesse, calling vs to him, and seeking vs vp when we not so much as once minded him, no more then a dead man min∣deth* 1.6 the things of this world.

Tim.

It is elsewhere written, that such as seeke God shall finde, as Esay 55, 6. I am found of them that seek me, and Mat. 7, 7. Seeke and ye shall finde; how then is it sayd here, that he is found of them who sought him not?* 1.7

Sil.

This is vnderstoode of the time going before their first conuersion, and calling of the elect which seeke not God, till hee first seeke and finde them; but the other pla∣ces and texts speake of such as beeing once conuerted and moued by the Spirite of Christ, doe henceforth seeke him, and by seeking find him. When God inwardly stirreth the elect, then they seeke him, Iohn 6, 44. and by seeking find, but before they be first found of God, they no more seeke him, then a dead man seekes life, or a sleeping man foode.

Tim.

What doth the 21. verse contayne?

Silas.

It doeth describe Gods exceeding great mercie towards the Iewes, & their wicked ingratitude in despising it, being louingly and constantly offered: but more parti∣cularly it doeth set forth two excellent vertues in God, and two notorious vices in the Isralites.

Tim.

What be the two vertues in God?

Sil.

First Gods kindnes, signified in stretching forth the hand, which is a speeech borrowed from mothers, who al∣lure their wanton children to them by casting abroad their handes, therein shewing howe ready they are to embrace them when they come: in like manner God by benefites, threatnings, exhortations, promises, yea by al meanes, faire or foule, inuiteth and calleth to faith and repentance, the

obstinate Iewes, that he might reclaime them. The second vertue in God, is his patience & perseuerance, noted here∣by that hee stretched out his handes all the day, with great continuance; euen all the time of the lawe of Moses, euer since they first came out of Egypt, God tooke speciall care of that people, and neuer ceased one way or other to pro∣uoke them to come to him, as appeareth in 2, Chron, 36, 15. 16.

Tim.

What is the profit to be made hereof?* 1.8

Sil.

First, it teacheth that wicked sinners perish through their owne demerite, and the cause of their destruction can at no hand be imputed to God, O Israel thy destruction is of thy selfe. Hos. 13, 9. Secondly, it admonisheth all Christians, but Ministers especially, how to proceede in their rebukes and exhortations, namely with al manner of kindnes, loue, and continuance, leauing nothing vndone which may turn to the amendment of others, doing it constantly without wearinesse, euen so long as there is any hope, 2 Tim. 2, 25, 26. also 2 Tim. 4, 2. and while Ministers doe thus, men are to consider, that now God doeth spread abroad his hands to receiue them; the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches, as the seauen Churches of Asia, Reue. 2, and 3. Chapters; and on whole countries, as Iuda and Israel, and innumerable other kingdomes, which for contempt of this kindnesse tendred in the ministery of the worde, lye vnder Paganisme or Papisme; by whose example let vs bee ad∣monished to beware and learn to come when God calles, to answere when he speakes, to repent when hee inuiteth vs thereunto. Thirdly, we are here admonished, that if we lose our paines & patience, yet not to be discontent, seeing God himselfe had no better speed, and it is well, if the ser∣uant be as his Lord.

Tim.

But what be the two vices in the Iewes?

Sil.

First, rebellion or disobedience in the heart, in re∣fusing to beleeue the promises, and to do the commande∣mēts of God. Secondly, their contumacy in gaynsaying the

Prophets, rayling at them, and speaking against their do∣ctrine with their tongues, whereof we haue an example in Acts 13, 45. and 19, 9.

Tim.

What followes heereupon?

Silas.

That the Iewes for trampling Gods mercies vn∣der foote, and spurning at his word, did deserue to bee reiected, and without wrong were refused of God: and secondly, that they had no cause at all to be angry, that the Gentiles were adopted, & taken in to be Gods peo∣ple in their roome, seeing they wel deserued to be quite cut off.

Tim.

What Instructions ariseth from hence?

Silas.

First, that vnbeleefe of heart when the word of* 1.9 God cannot perswade vs, is like the sinne of Rebellion. For such do in their hearts rise vp and resist God, as Re∣bels their Prince. Secondly, that infidelity doth bring forth and breede contradiction; therefore men are bold with their mouths, to speake against the doctrine of the Scriptures, because they do not vnderstand nor beleeue it: as faith engendreth reuerence of the word, and cau∣seth vs to glorifie it, so incredulity procureth prophane men to speake ill of the word of God, and to raile at the true Ministers thereof; which howe greeuous and hey∣uous a sinne it is, may appeare by the punnishment God tooke on the Iewes whom he cast off for it. Thirdly, we learne, that both Ministers and other godly Christians, are to take it patiently when men resist the trueth which they vtter, seeing the vngodly Iewes did gainesay euen God himselfe, speaking to thē by his Prophets: And are men better or greater then God? Shall God be gainsaid, and dost thou so take on and vexe, because thy worde or counsell is crossed and controlled? Learne humility, and be content to be contradicted.

Notes

• * 1.1

  Summe.
• * 1.2

  Interpreta∣tion.
• * 1.3

  Doctrine.
• * 1.4

  Reason.
• * 1.5

  Vse.
• * 1.6

  Doubt.
• * 1.7

  Solution.
• * 1.8

  Doctrine.
• * 1.9

  Doctrine.