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. For they being ignorant of the Righteousnesse of God, and going about to establish their owne Righteousnesse, haue not submitted themselues vnto the Righteousnesse of GOD.

Tim.

WHat is perfourmed by the Apostle in this verse?

Silas.

These two thinges: First, the* 1.1 faults of the Iewes zeale, are heere more distinctly and plainly laid downe: as first, their ignorance of the righ∣teousnesse of God. Secondly, from thence did spring pride, out of opinion of their owne righteousnes. Third∣ly, their pride engendred contempt of the grace & righ∣teousnesse of Christ. The second thing, is the 2. maine part of this Chapter (to wit,) the distinction of righte∣ousnesse into two parts; the righteousnesse of God, and our owne righteousnesse.

Tim.

What is meant heere by ignorance?

Silas.

Not barely the want of knowledge, but the* 1.2 not knowing of such things as the Iewes (being Gods people) were bound to know. For the righteousnesse of GOD was reuealed in Scripture, hauing witnesse from the Lawe and Prophets; and taught in the Assem∣blies, and a thing verie needefull to bee knowne, as that wherein mans felicitie doth consist: for Righteous∣nesse and blessednesse are alwayes ioyned and annexed together vnseparably, Psal. 32, 1. Hab. 2, 4. The lust shall liue by Faith.

Tim.

What signifies the righteousnesse of God?

Silas.

The righteousnesse of God is threefold; first, his vniuersall iustice, which requireth in Angels and men per∣fect purity, outward and inward in all poyntes, according to the exact 〈◊〉〈◊〉 of the law. Secondly, particular cor∣rectiue iustice, whereby hee eternally reuengeth and pu∣nisheth sin & sinners, without pardon in Christ, Rom. 3. 5. Thirdly, that which Scripture calles the righteousnesse of Christ, and offaith, Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse, the Iewes were ignorant, al∣though the third bee heere meant principally; which is called the righteousnes of God, because it is giuen, appoin ted and approued of God.

Tim.

What are we to gather for our instruction, from the first words, being thus expounded?

Silas.

That it is a sinne to bee ignorant of God, or his* 1.3 righteousnesse. The reason is, because wee haue a com∣mandement* 1.4 from God to seek the knowledge of him, and that which pleaseth him. Exodus 20. 3. 1. Chro. 28. 8. De∣struction* 1.5 is threatned to the ignorance of the Gospell.

Tim.

But is there no difference in this sin of ignorance, are all ignorant persons alike sinners?

Silas.

No not so; their ignorance is the lesse sinnefull which want meanes of knowledge, as the Turkes and the Pagans: but these Iewes here spoken off, had Moses and the Prophets; therefore their ignorance was the greater sinne.

Tim.

What vse hereof?* 1.6

Silas.

It shewes them to be deceiued, which thinke to bee excused before God, by their ignorance of his will;* 1.7 whereas none, no not simple ignorance can excuse any, (for he must be beaten who knoweth not his masters wil,) much lesse affected and wilfull ignorance. Secondly, it exhorts all Christians, as they will auoyde the guilt of sin and condemnation, to labour for the knowledge of God and his righteousnesse; for herein stands eternall life to knowe God and Christ Iesus, Iohn 17, 3. and Christians

should account all things as dung, in respect of the preci∣ous knowledge of Iesus Christ. Phil. 3. 8.

Tim.

What other thing collect we from these words?

Silas.

That where there is the ignorance of God and* 1.8 his righteousnesse, there can be no true zeale for God; for in all right zeale, the thing which is earnestly loued, must* 1.9 be distinctly knowne of him that loues it.

Tim.

What profit is to be made of this poynt?

Silas.

It proueth the zeale of supersticious Papists and* 1.10 blind Protestants, to be vicious and dissembled: for what∣soeuer earnestnesse they shew (as they can be very holy and earnest) about things pleasing to God, and belonging to his glory, as they thinke; yet all that is nothing lesse then true zeale, so long as they are ignorant of GOD and his word: also it shewes the cause why nien lacke good zeale, to wit, ignorance, it is the mother of an erronious zeale.

Tim.

What doth accompany this their ignorance?* 1.11

Silas.

Arrogancy and haughtinesse of minde, in that they sought to establish their owne righteousnes.

Tim.

What is meant by their [owne righteousnes?]

Silas.

The righteousnes of the lawe, or of workes inhe∣rent in themselues, and consisting in their own labours and working, either before grace by strength of nature, or af∣ter grace by the Spirite, whereby they thought to merite Gods fauour and eternall life; as the Pharisie, Luke 18.

Tim.

What are we to learne from hence, that Pride accom∣panieth ignorance?

Silas.

First, the falsehood of that Popish principle, that* 1.12 ignorance is the mother of deuotion; whereas indeede it is the Parent of errour and presumption. Secondly, we see what a dangerous matter it is to be ignorant of God and Christ; for such doe not take themselues to be in that sin∣full and damnable estate, and to haue neede of Christ his sufferings and obedience, but that by their owne workes and seruing of God, they shall bee saued well enough, as these Iewes thought; which is a pride most execrable. The nature whereof is, to make a man to seeke for all felicity in

himselfe, and not to bee beholden to any other for any thing; rather chuse to perish then to receiue the righteous∣nes of Christ, as beggers doe almes.

Tim.

What is meant here by [establishing?]

Silas.

To erect, set vp, and make to stand; whereby is* 1.13 implyed, that mans owne righteousnesse is very weak, like a dead corps, or one that lyeth bed-rid, or a baby made of clouts. For as in vaine we goe about to set vp these, or to make them to stand; so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is, because the woorkes which men doe before grace, are sinfull and offend God,* 1.14 seeing they be not done out of saith, Rom. 14. Secondly, the works which follow faith are imperfect, and therefore cannot please God and merit his fauour. And lastly, euen our best workes are but the fruites and effects of our iusti∣fication; and therefore can be no meritorious causes of it.

Tim.

Whereunto must this knowledge serue vs?

Sil.

That we beware we trust not in our owne workes, to haue righteousnes and life thereby; least through pride* 1.15 wee fall into the same condemnation as these Iewes did, whome if God spared not for their vnbeleefe, how will he spare vs?

Tim.

But what did follow the pride of the Iewes?

Sil.

A wicked contempt of the righteousnesse of God, for they would not be subiect vnto it.

Tim.

What is it, not to be subiect to the righteousnesse of God?* 1.16

Silas.

Not to receiue it being offered, but stubborn∣ly* 1.17 to refuse it, to cast it from vs as a thing superfluous.

Tim.

What doctrine ariseth from hence?

Silas.

That ignorant proud iusticiaties which trust in* 1.18 the merites of their owne workes, are rebels against God and his grace: for it is rebellion against God, to resist his will in his promises, as well as in his commandements. For as rebels will not bee subiect to their Prince, but rise vp in armes against him, partly because they are ignorant of the* 1.19

Princes power, and partly because they are highly concei∣ted of their owne strength: So Pharisaicall iusticiaries and merit-mongers, because they knowe not the perfect exact iustice of Christ, and doe too highly thinke of their owne righteousnes; thence it is that they onely entertaine not, but reiect the grace of Christ with disdainesulnesse; a most miserable condition.

Tim.

Come we now to the distinction of righteousnes, and tell vs what it is?* 1.20

Sllas.

Either Gods righteousnesse or our owne: this distinction was set down before in cha. 9. in other termes, righteousnes of law and of faith.

Tim.

What doe ye call Gods righteousnes?

Silas.

It consists in the forgiuenesse of our sinnes by Christs sufferings, and the imputation of his perfect obedi∣ence for our perfect iustice before God. Rom. 3. 4. 5. where∣as our owne stands in working and our doings.

Tim.

What further difference is there in this double righte∣ousnesse?

Silas.

They differ in respect of the subiect; for the one sticks in our selues, the other is without vs in Christs man∣hoode. Secondly, they differ in the forme, for our owne righteousnesse comes vnto vs by our owne working; but Gods comes vnto vs by free guist, and imputation of it to our faith. Thirdly in efficacy, for the one merites remissi∣on of sinnes and eternall life, the other deserues nothing saue (in strict iustice) eternall death: but is acceptable to God through Christ, by approbation, not of iustice, but by acceptation of grace.

Tim.

What is to be learned out of the comparison of this double righteousnes?

Silas.

That such as sticke to their owne righteousnesse, (trusting to their owne works) shall neuer enioy the righ∣teousnesse* 1.21 of faith, or of Christ. The reason is, because in the matter of saluation, there is a flat contrariety between grace and merite, Christ and Moses: so as by no meanes they can agree together. See Rom. 11, 6, Gal. 2. 21. & 5. 2. 4.

Tim.

What is the vse heereof?

Silas.

That all popish Iusticiaries and merite-mon∣gers,* 1.22 (which so liue & so dye) are in most wretched con∣dition; for that righteousnesse of works which they fol∣low, they loose it, because they can neuer bee able to keepe the Law: & withall by hauing confidence in their owne merites, they neuer attaine Christs righteousnesse, and so dye in their sinnes without pardon or saluation. Secondly, it exhorts all Christians for eternall life to de∣pend vpon the grace of God, and merit of his Sonne, re∣nouncing all selfe worthinesse, euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne, and euerlasting saluation in heauen: for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery, doe re∣ioyce and glory in Christ oncly, Rom. 5, 11. 1. Cor. 1. 29, 31. 1. Pet. 4.

Notes

• * 1.1

  Method.
• * 1.2

  Interpret.
• * 1.3

  Doctrine.
• * 1.4

  Reason.
• * 1.5

  2 Thes, 2. 8.
• * 1.6

  Vse.
• * 1.7

  Ignorantia ex∣cusat non a toto sed á 〈◊〉〈◊〉.
• * 1.8

  2. Doctrine.
• * 1.9

  Reason.
• * 1.10

  Vse.
• * 1.11

  Interpreta∣tion.
• * 1.12

  3. Doctrine.
• * 1.13

  4. Doctrine.
• * 1.14

  Reason.
• * 1.15

  Vse.
• * 1.16

  Interpreta∣tion.
• * 1.17

  5. Doctrine.
• * 1.18

  Reason.
• * 1.19

  Similitude.
• * 1.20

  2. Part of Chap.
• * 1.21

  6. Doctrine. Reason.
• * 1.22

  Vse.