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, 12.

There is none that vnderstandeth, there is none that seeketh God, they are all gone out of the way, they haue been made altogether vnprofitable, there is none that doth good, no not one.

Tim.

VVHat is the drift of these Scriptures?

Silas.

To condemne all mankinde of sinne, and therefore voyde of true righteousnesse, wanting Christ who alone is the iustice of sinners.

Tim.

Wherein doth the corruption of sinne appeare?

Silas.

First, in the vnderstanding by ignorance. Se∣condly, in the affection, by frowardnesse. Thirdly, in the actions, by doing euill, and leauing good vndone. Or thus: he accuseth the Iewes, first of iniustice: Secondly, of blindnesse: Thirdly, of falling away: Fourthly, of deceite: Fiftly, of cursing: Sixtly, of cruelty: Seuenthly, of discord: Eightly, of prophanenesse.

Tim.

Why doth hee say, That all men are without vnder∣standing?

Silas.

Because all men naturally doe lacke the true knowledge of God to Saluation, euen as blinde men,

who for lack of eies see hot the Sunne, though it shine ne∣uer so bright: and note that Paul setteth downe by nega∣tion, what the Psalmist spake affirmatiuely, keeping the sence though not the words, by his Apostolike authority.

Tim.

What was obserued here?

Sil.

The pollicy of Sathan, doing to all men as the Ra∣uens do to the Lambs, whose eies they first pick out, when they will deuoure them. Secondly, the misery of man, be∣ing in his most noble part (that is his vnderstanding) wounded and spoyled, so as he perceiueth not the thinges of God, nor can do. 1, Cor. 3, 14.

Tim.

Why doth he begin with the vnderstanding?

Sil.

Because on this dependeth the whole life, which cannot bee but euill, when the minde is naught, for igno∣rance is the mother both of errour, [Yee erre not knowing the Scriptures:] and of prophanenesse, as it is written, Ephe. 4, 18.

Tim.

What learne wee from hence?

Sil.

First, to be humbled for our ignorance. Secondly, to pitty others that remaine still in ignorance, being ready to instruct them, and to pray for opening their eies. Third∣ly, to thanke God for sound knowledge if wee haue any. Fourthly, to pray to God for an vnderstanding heart, for wee haue it not by naturall instinct.

Tim.

Why doeth he say (none seeketh God) seeing there is none but seeks God? for the Heathens and Pagans acknowledge a God, and giue a worship to God.

Sil.

None seek him aright, and as he ought to be sought, nor can doe while they liue in sinne: for men in seeking God, faile in many thinges; as first, men seeke him not for himselfe. Secondly, they seeke him not alone, but other things with him. Thirdly, they seeke other things before him, as worldings doe. Fourthly, they seek him coldly or carelesly. Fiftly, they seeke him inconstantly example in Iudas and Demas. Sixtly, they seeke him not in his word, as Heretiques doe. Seauenthly, they seeke him not in all his word, as Hypoerites doe. Lastly, they seek him not sea∣sonably

and timely, as prophane impenitent sinners do, haue no care to depend vpon Gods word, but followe their owne lustes and fashions of this world. Reuelat. 12, 2.

Tim.

What is this that he saith, All are vnprofitable?

Sil.

In respect of God, or any goodnesse, men are of no vse no more then froth or rotten thinges, which men cast out for their vnprofitablenesse. In this respect, the holy Ghost in Scripture, doeth compare vnregene∣rate men to thornes and thistles: as also, they are com∣pared to chaffe and other vile things, wherein yet there is some profit: but men are altogether vnprofitable. Al∣so they are compared to clouds without water, trees wi∣thered without fruit, Iude 12. cut off from God, as bran∣ches from the Vine, Iohn 15, 4, 5. 7.

Tim.

What are we to note heerein?

Silas.

The great Ruine brought vpon vs by Adam, that a creature so excellent by Creation, should bee fruitlesse. Secondly, that great grace giuen vnto vs by Christ, in whom the elect be restored; in the one, there is matter of humiliation, and of glorie and ioy in the other.

Tim.

Why doth hee say, that [they are all out of the way?]

Silas.

Because they are all departed from the com∣maundements of God, which are the wayes wherein wee are to walke towardes Heauen: euen as Sheepe straying from the foulde, and as wayfaring men loo∣sing their way, Esay 53, 6. running into the broade way that leadeth and bringeth vs vnto euerlasting de∣struction.

Tim.

What was the vse of this?

Sil.

To shew that Repentance is needfull for all, see∣ing all are as lost Sheep, or as men which haue lost their way.

Tim.

What is the meaning of these Words, [There is none that doth good no not one?] In the originall it is, None vnto one, and therefore corrupt is that glosse, which made this the sense, None sauing one, to wit, Christ.

Sil.

That naturally all men are vnkinde and vncour∣teous, and voide of humanity: example heereof, wee haue in the Iew to the Samaritan; also, that of the Edo∣mites to Israel in Obadiah.* 1.1

Tim.

But the Barbarians shewed kindnesse to Paul, Actes 28.

Silas.

God so disposed of their hearts for the good of his Seruant.

Tim.

Are all men alike vnkinde?

Silas.

All men would shew themselues vnkinde to o∣thers more or lesse, if they were not restrained: but if there be any true kindnesse and desire of doing good to others, it is to be ascribed to grace, changing mightily the heart, and of fierce making it courteous and louing, so as if any performe any good, it is of God, and not of themselues; and what is done by light of nature, it was farre off from being a good worke, because it was not done as it ought.

Notes

• * 1.1

  Obad. 12, 13, 14, 15.