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. III.

Verse 3. Not so onely, but also wee reioyce in tribulati∣on, knowing that tribulation worketh patience?

Tim.

VVHat doth this Text deliuer vnto vs?

Silas

Another fruite of a iustifying Faith, which is ioy in afflictions.

Tim.

How doth he prooue, that beleeuers reioyce in affli∣ctions?

Silas.

By this reason: because God vseth affliction to encrease in them hope of glorie. This the Apostle doeth manifest vnto vs after this sort: Affliction wor∣keth patience, patience worketh experience, experience

worketh hope; therefore affliction causeth hope.

Tim.

What meaneth the first words of the Text [Not so only?]

Silas.

They imply a comparison of the more with the lesse, and are thus much. Beleeuers do not reioice alone vnder the hope of heauenly glory, but which is a farre lesse likely matter, they reioyce in and for their afflicti∣ons. Or more plainly thus: If beleeuers reioyce, because they certainly looke to be glorified with God in Hea∣uen, this is not to be maruelled at: but this is rare and wonderfull, with gladnes to imbrace afflictions, which haue in them both much paine and shame. In the conexi∣on of sentences, note, that it is the propertie of that ioy which ariseth from the hope of celestiall glorie, to cause and breede this ioy which beleeuers haue in their tribulations & sufferings. For the remembrance of that great and blessed glory which they shall haue in the end, causeth all things to be sweete and pleasant vnto them which they meet with in thelr way, whereby they must passe to that glorious and most happy end, their Country in heauen.

Tim.

What may be gathered from hence?

Silas.

If hope of glory sweeten troubles, how much more doth it make benefits sweet and ioyous? And this is that which we are to learne from hence, that where hope of glory once entreth, it maketh both prosperity and aduersity to be ioyfull and gladsome: and further, that there is no true and sound ioy either in time of af∣fliction, or in time of peace and plentie, but that which springeth from hope of glory to come. This is the roote of true ioy.

Tim.

What is to be noted in the next words, [We reioyce in tribulation?]

Silas.

First, that Gods children are subiect to troubles in this world. Secondly, the troubles of Gods children are helpers of their ioy.

Tim.

Of what sorts are the troubles of the faithfull?

Silas.

Of two sorts: some be common to thē with other

men of the world. Some be proper and peculiar to the godly themselues. These common afflictions or trou∣bles, are sickenesse, pouerty, reproach, famine, plague, warre, banishment, paine, anguish, and such like. These common troubles they all come from God, who is the author of all afflictions: for there is no euil in the Citie, but the Lord hath done it, Amos 3, 6. Secondly, they come by meanes of our sinnes. Man suffereth for sinne, Lam. 3. Thirdly, to the end, to correct for sinne past, to preuent sinne to come, to humble for sinne present, to make triall of patience, to whet our Prayers, to teach vs loue & compassion towards others. Secondly, the pro∣per and peculiar troubles, they be either such as happen for righteousnesse sake, that is, for a good cause, name∣ly for defence of the trueth, or for well-dooing; these trobles be called persecutions. Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne, which is called conflict of Conscience. These af∣flictions do arise from the weaknesse of faith, distrusting Gods promises and mercies: and also from the malice of Satan, aggrauating their sinnes and Gods Iustice. The reason why God doth thus afflict his Children is, first, for a more especiall triall of their Faith, also by their constancie to strēngthen others which be weake, and to reproue the wicked world. Lastly, for the greater ma∣nifestation of Gods glory, who maketh knowne his po∣wer in their infirmity, 2 Cor. 12. Now as concerning the vse of this, it is to warne vs to looke for afflictions, and that euery soule is to prepare for tribulations, as Mari∣ners prepare against a storme, and Soldiers against the day of battell.

Thus the godly haue prepared themselues for trou∣bles, and beeing vnder them haue reioyced; examples heereof in the Apostles, Acts 5, 41. the beleeuing Hae∣brewes, Heb. 10. and the blessed Martyrs. True it is in∣deede, that some of Gods Children haue beene heauie and sad for afflictions, as Dauid, Nehemiah, Ieremy, and

Iob, but yet they are ioyfull too; their outward man was heauy, their inward is ioyfull: one man at one time may haue contrarie affections in diuers respects, both sadnesse and ioy.

Tim.

Yea hut tribulations are euill.

Sil.

They bee so, howbeit Gods Children reioyce in them, not as they are euill, but as by the clemency of God they are made good and profitable, for all things woorke for good to them, Rom. 8. 28. For first by them God she∣weth forth his power & goodnes in them, by defending, supporting and comforting his childeren. Secondly, our dayly faults are corrected by them, and we prouoked to a∣mendment of our sinnefull liues, 1 Cor. 11. Thirdly, they pull downe our pride and hautinesse of nature, Iob 33. 16, 17. Fourthly, they restraine the wanton lasciuousnesse of the flesh. Fiftly, our sluggishuesse and sloth, is shaken off by afflictions. Sixtly, they discouer our weakenesse of strength for humbling vs, Psal. 39. 11. Seauenthly, they put vs in remembrance of our mortality, beeing messen∣gers and forerunners of death. Eightly, by meanes of afflictions, many confessions of faith are wrung out of vs. Ninthly, by afflictions, the malice of Sathan and the world are better knowne and auoyded, as in Iobs afflictions. Tenthly, they stirre vp the minde to more feruent prayer, Psal. 39. 12. Lastly, they exerciseiand woorke encrease of patience, experience, hope: here it is that the godly take matter of comfort, euen in their grieuous euils.

Tim.

What vse may bee made of this whole doctrine con∣cerning troubles?

Sil.

It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate, therefore all should couet to be such. Secondly, this doctrine correcteth the opini∣on of the worldlings, who thinke it an vnhappy thing to be afflicted, and those men accursed which be alwaies vn∣der the rod, and most seuerely scourged.

Tim.

What is to bee considered in these wordes (afflictions worketh patience?

Sil.

Two things, first that afflictions do work patience. Secondly, that Gods children 〈◊〉〈◊〉 knowe this, (knowing that affliction worketh patience.)

Tim.

But many are impatient in their afflictions, and fall to despaire, as Iudas.

Sil.

That is 〈◊〉〈◊〉 of the wicked, that by afflictions they are disquieted and onraged; but Paul teacheth here what vse afflictions haue in the faithfull.

Tim.

But patience is the worke of God, how then is it saide of afflictions, that they worke it?

Sil.

True it is, God who is the authour and giuer of pa∣tience, Phil. 1, 29. Paul meaneth here, that afflictions be the instruments by which God is pleased to worke pati∣ence: and it is vsuall in Scripture, to attribute that to the instrument which belongeth to God, 1 Tim. 4. 16. Rom. 3, 30. But we must not hereof thinke, that by afflictions God worketh patience there, where there was none afore: but GOD is pleased to vse afflictions to exercise and to woorke increase of patience where it is, to cause them which by the worke of the spirit be alreadie patient, to be∣come more patient, and to declare their patience which they had before: and this is not in the nature of afflicti∣ons to worke this, but accidentally through Gods good∣nes, turning them to good.

Tim.

What doe ye call patience?

Sil.

It is a vertue or grace whereby the minde is made strong, to endure aduersities and troubles contentedly. Contrarie to this vertue of patience, is 〈◊〉〈◊〉 when we repine and grudge at Gods dealings towards vs, as the Israelites, Numb. 1. 1. Also blockishnesse when wee are without feeling, and euen senceles in our troubles, as Na∣bal 1 Sam. 25, 37. Now patience is the meane between these two, for it so feeleth the smart and bitternesse of af∣fliction, as yet it keepeth it selfe quiet vnder the burden, as Dauid, Psal. 39, 9. Iob 1, 22.

Tim.

What learne we from hence, that God out of such euill and grieuous thinges as afflictions, can worke encrease of such

vertue as patieuce is?

Sil.

His wonderfull wisedome and almightines, which as it drew light out of darknesse in the creation: so also he fetcheth and worketh good out of euill in the administrati∣on of the world: as Phisitions, of Hemlock and other poy∣sonfull hearbes, can make good medicines.

Tim.

Shew vs 〈◊〉〈◊〉 after what sort God dealeth when hee worketh patience by affliction?

Sil.

When afflictions commeth, then God confirmeth and strengthneth the mindes of his children to patience, by many good considerations. As first, that their afflicti∣ons come not by chaunce, but by the determined counsell and will of their Father, Psal. 39, 9 Iob 1, 12. Secondly, by the conformity of Christ with his members in their afflic∣tions, Rom. 8, 29. Thirdly, they are mooued to consider that it is the will of God that they should be patient in af∣flictions; therefore their patience it is an acceptable sacri∣fice and seruice to God. Fourthly, they haue before their eye, the goodwill of God afflicting them in loue, and that they haue reason, wel to beare any affliction which in loue of their saluation commeth to them. Fiftly, they consider all the afflictions of this life, to be both light and momen∣tary, and that the glory which shall bee giuen to patient Christians, it hath waight and euerlastingnesse, 2 Cor. 4. 17. Lastly, they consider that euery affliction shall not onely haue an issue, but a good issue, which shall bee for the best to them, 1 Cor. 10, 13. Finally, by afflictions the hope of glory is encreased in the harts of Gods children, to whom afflictions are seales of their blisse: in these meditations the Spirit is effectuall to stirre vp and strengthen patience in the faithfull.

Tim.

Tell vs now what difference there is beetweene the Christian, worldly, and heat henish patience?

Sil.

Christian patience (as ye heard) is grounded vpon Gods gracious prouldence, his righteous commaunde∣ments, and the glorious end which the patient shall haue: wordly men are patient because there is no remedy, and

because it was Gods will to haue it so. The patience also of the Heathen men was grounded vppon necessitie of the matter, it was their lot, and by sorrowe they could neither mend nor paire themselues. Also if they dyed, they thought either they should feele nothing, or else be in better estate.

Tim.

What was taught from the other point, that Gods Children know the vse of afflictions?

Sil.

First, that Christians ought not to be ignorant of the vse of afflictions. Secondly, that to know the right vse of afflictions by proose, is a great meanes to helpe vp to beare them. Thirdly, that it is a good signe of our reconciliation with God, and that we are his Children when we gain patience by our afflictions, to be the more patient the more we are troubled. And in great troubles to finde great patience, the measure of our patience be∣ing made proportionable to our sufferings, strength e∣qualled to temptation, 1 Cor. 10, 13.