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. XXIIII.

Verse 27. But he that searcheth the heart, knoweth the meaning of the Spirite, for he makes request for the Saints, ac∣cording to the will of God.

Tim.

VVHat is the drift of this text, with the summe of it?

Silas.

To comfort the godly Romanes and all other be∣leeuers in great afflictions. The summe of the comfort is thus much: that their prayers how feeble soeuer, which come from Gods Spirite, are knowne and granted of God. This is proued by three reasons: First, from the infinite knowledge of God. Secondly, because their prayers are framed after the will of God. Thirdly, because they which pray are Saints and deare to God.

Tim.

Let vs examine these three reasons, and tell vs howe is God sayd to search, seeing he needs no inquisition, but knowes all things without search?

Silas.

It is true hee doeth so, for his knowledge is infi∣nite, whereby hee knoweth most perfectly both himselfe and all other thinges, euen the most darke and hidden, 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men, and applied vnto God for the better vnderstanding of his nature; for that which men desire per∣fectly to knowe, that they search for, and by search they come to the exact vnderstanding of things.

Tim.

What is signified here by heart?

Sil.

The Soule and all that is in it, euen the most secrete thoughts, purposes, and motions, al which God doth most perfectly behold: and this is such a priueledge as agreeth to none saue to God alone, 1 Chron. 28. 9.

Tim.

Yet Paul sayeth that the Spirit of man knoweth what is in a man, 1 Cor. 2.

Silas.

First, a man may know his owne thoughts, and what is in his heart; but nothing without a man can do it, saue God onely. Secondly, God knoweth euery mans hearte, more perfectly then the man himselfe, 1 Cor. 4. 4. many sinnes which are secret to the committer, are open to God. Psalm. 19. 12. Also many good motions are known to God: but they are vnknown to him in whome they be.

Tim.

But the Diuell knewe the heart of Cayne, Saul, and Iudas, and egged them to wickednesse, where unto hee saw them bent; therefore God is not the onely searcher of the heart.

Silas.

The Diuell knowes not mens thoughts, till they some way bee vttered, by signes, words, writings, and acti∣ons; God knoweth mens thoughts without these meanes, Psalm. 139. 1. 2. Secondly, the Diuell by obseruing of complexions, doeth gesse at mens inward dispositions: but God needes no such helpes, without which hee perfectly knowes what is in man, Iohn 2. 25. Thirdly, the Diuell knowes but some thoughts at some time, but God knows

all our thoughts at all times.

Tim.

What is the reason this belongs to God alone to search the heart?

Sil.

Because he alone made the heart, Psal. 94. 9. Se∣condly, because hee alone is the iudge of the world, there∣fore he must know all secrets, else how can hee righteously reward men according to their workes? Eccle. 12. 14. Rom. 2. 6. Thirdly, God alone is omniscient or of incomprehen∣sible knowledge, 1 Sam. 2. 2. as hee alone is omnipotent, able to do what he will.

Tim.

What profit is to be made of this truth, that God alone searcheth the heart?

Silas.

First, it must bridle all men from iudging the in∣ward intentions & purposes of men; for this is to make our selues to bee God. Secondly, it must holde vs in charity to thinke the best of men where no euill appeares. Third∣ly, it should prouoke all men to labour to be as vpright in thoughts before God, as they are iust in dealings before men. Lastly, it may comfort such as feare least their praiers come not vp to heauen, but through their great weake∣nesse vanish in the ayre, and languish in the middle way: nay that cannot bee, for seeing GOD searcheth the heart, therefore such secrets and requests as are hid from vs, yet bee not hid from him, for hee knoweth the meaning of his Spirite.

Tim.

What is meant here by the meaning of his Spirit?

Silas.

Such prayers and sighes as come from the inspi∣ration of the Spirit.

Tim.

What is meant by Gods knowledge [he knowes?]

Silas.

His loue and good pleasure, he delights in them, as Rom. 8. 29. & 11. 2. Psal. 1. 6. Mat 7. 23.

Tim.

What is the doctrine from these words?

Silas.

Euen this, that God taketh pleasure in the wea∣kest prayers of his Saints; for he knoweth them, as that he heareth them, and in fauour granteth them: the reason is, because they come from the spirite, the meaning whereof God knoweth and embraceth, as a man doeth whatsoeuer

comes from himselfe. For as a mother knoweth the cry of her owne Infant though shee seeth it not, and though an hundred other children cry; and liketh it better than the cloquen t oration and learned speech of some other, who is but a stranger to her: so God is better pleased with the feeble requests of beleeuers, then with the pompous and long petitions of hypocrites.