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. VII.

Verse 11.

For there is no respect of persons with God.

Tim.

HOw is this Text and the verses following ioyned with the former, and what is the sum and scope of them?

Sil.

He confirmeth by this sentence, that which before hee saide of the equall conditiou of the Iew and Gentile, whome he had matched in punishment; whereas they see∣med to be vnequall, for the Iew had the law of Moses (as a great light) to guide them, so had not the Gentiles, but the small and dimme light of nature: therefore it seemeth a respect of person to condemne them to equall paynes, which were not equall in the meanes to keepe them from sinning. The Apostle answereth, that howsoeuer the cause might be vnequall, yet God in distributing paine, was not moued with respect of person: hee did not looke vnto the countrey or kindred of the Iew, or of the Gentiles, when hee inflicted punishment vppon them: but notwithstan∣ding the difference of countrey, God did alike punish the Gentiles which had no written lawe, and the Iewe which had a lawe written by Moses; because whosoeuer doeth transgresse, whither it be without a law or with a law, they are worthy of death. Hauing then hitherto from the 3. verse answered the generall pretext of all men, nowe hee bendeth himselfe to take away the more speciall excuses and shifts (as bucklers against Gods iudgements:) first of the Gentiles, vntill verse 17, and then of the Iewes to the end of the Chapter.

Tim.

How are the persons of euill men described & set forth?

Sil.

By these two properties: First they are contentious,

such as wilfully defend errours and strife without cause. Se∣condly, they obey not the truth, but obey vnrighteousnes, which is all one with that which is written in Chap. 1. ver. 18. and Chap. 2, 4.

Tim.

In what causes doe contentions appeare and breake foorth?

Sil.

In causes ciuill and religious, in matters of the world, and of God.

Tim.

What be the originall and first grounds of contention?

Sil.

Pride, busie medling, couetousnes, ambition.

Tim.

What reasons to disswade from contention?

Sil.

First, it is a fruite of the flesh, Gala. 5. 20. Secondly, it is against the will of God. Thirdly, it is against nature, reason, and religion. Fourthly, it bringeth foorth fearefull euents.

Tim.

What may be noted in the other part of this descrip∣tion?

Sil.

That there be two Lords, truth and vnrighteousnes; now of necessity wee must obey one of these two Lords, because there bee no other Lordes, but Christ or Sathan, trueth or vnrighteousnesse.

Tim.

Which of these Lords is it best to be seruant vnto?

Sil.

Vnto Christ and his truth, because this seruice brin∣geth liberty, wealth, pleasure, safety, dignity and honour. Prou. 3. 14. 15. 16. 17. 18.

Tim.

How may we know whether wee serue trueth or lust?

Sil.

First, we are seruants vnto that which we are obedi∣ent vnto. Secondly, our seruice is knowne by our loue and care; what wee like best and take most care and paines to please, that is our lord.

Tim.

But are Gods children wholy freed from vnrighteous∣nesse?

Sil.

No surely, but they are not seruants to it; it still abi∣deth in them, but it reigneth not ouer them: it hath force and might to drawe them aside from the trueth of reason and of faith, but without dominion ouer them.

Tim.

Which lord do the wicked serue?

Sil.

Vnrighteousnesse and lust, by which seruice they gaine shame, bitter griefe, horrour of conscience, daunger of this life, and far more in the life to come.

Tim.

What remaineth for them in the life to come?

Sil.

Tribluation, anguish, wrath and indignation.

Tim.

What did we learne out of these words?

Sil.

That euill men after they are dead must suffer for sinne. Secondly, that the paines which they must suffer are extream. Thirdly, that their paines shal be both very great and sundry or of diuers sorts, as the change of the wordes doeth imply. Lastly, this should serue to keepe men from sinning against God: also to stirre vp men after they haue sinned, vnto serious repentance.

Tim.

How many things consider we in this Text?

Silas.

Three things: First, what is meant by persons and respecting of persons. Secondly, in what things it may appeare that God doth not respect persons. Thirdly, how farre forth we are to respect persons without sinning.

Tim.

What is meant by persons?

Sil.

The outward qualities, as riches, pouerty, birth, country, friends: some of these qualities are of our own election as to be a Captaine, a Souldior, a Magistrate, a Minister. Some put vpon vs by God, as Country, birth, riches, and pouerty. The meaning then of these wordes is this, that God is not moued with any of these qualities to loue or to hate, to refuse or to receiue any to fauour, no nor yet with any guifts either naturall, as wit, memory, vnderstan∣ding, or gotten by labour, as Learning, Arts, experience.

Tim.

But was is not a respecting of persons when all men being alike in Adam, he chose some to saluation, and refused others?

Sil.

It was not for these reasons: First, persons in this phrase of Scripture, doth not signifie men and woemen. Secondly, Gods decree was before eyther there were men or woemen, that is; before they had any being. Third∣ly, there must needs be a reiecting of some, where some be elected. Fourthly, that which moued him to make this

difference, was not any condition or qualities in the par∣ties, but his good pleasure. Fifthly, the elect are not sa∣ued but by the merits of Christ: the others are not con∣demned but by the desert of their sinnes: adde hereunto that God is not tyed vnto any law, and therefore cannot wrong any or offend against equity.

Tim.

In what things may it appeare that God respecteth no persons?

Sil.

In these two things: First, in bestowing his spiritu∣all guifts and graces, which he giueth to poore and meane ones as well as to great and rich ones, as his effectuall cal∣ling, faith, repentance. Secondly, in inflicting his iudge∣ments for sinne, which he punisheth in great and rich ones, as well as in poore and meane ones.

Tim.

What vse are we to make heereof?

Sil.

That we ought to be like vnto God heerein, not to respect persons but to iudge according to the cause.

Tim.

In how many things are not we to respect persons?

Silas.

In foure things: First, the Minister in deliuering Doctrine, Math. 22, Thou teachest truely and respectest no mans person. Secondly, the Magistrate in administring iustice, Deut. 16, 19. Thirdly, all Christians in their cen∣sure and iudgement of actions good and euill. Fourthly, in hauing the precious faith without respect of persons, Iames, 2, 1.

Tim.

But there is some case wherein it is good to respect persons?

Sil.

True, as in giuing reuerence to euery man according to his estate and guifts; examples heereof we haue in A∣braham towards the Hittites, in Ioseph towards Pharao, in Salomon towards his mother: the reason whereof, is the authority and guists of our betters, to whom ciuill reue∣rence is due.