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. IIII.

Verse 4, 5. For Christ is the ende of the Law for righte∣ousnesse vnto euery one that belesueth. For Moses thus descri∣beth the &c.

Tim.

VVHat doth these two verses containe?

Silas.

Paul doth heere set vpon the third parte* 1.1 of this Chapter, (to wit) the confirmation of the two∣fold righteousnesse, which he propounded, verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification, and for our meriting eternall life.

Tim.

How doth the Apostle proue that we are to follow the righteousnesse of faith, rather then of workes?

Silas.

By two reasons contained in this present text:* 1.2 the first is this, That Christ is the end of the Lawe, for righteousnesse; but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working. Ther∣fore wee must seeke to bee iustified before God by faith and not by workes. Or thus, The lawe serueth to send vs vnto Christ, therefore we are iustified by beleeuing in

Christ, who is the end of the law by fulfilling it, and not by the workes of the lawe which wee doe. The other reason is taken from the property of the lawe, which re∣quireth perfect keeping of it vnto righteousnesse & life, verse 5. but the perfect keeping of the law, is vnpossible to vs, therefore wee cannot haue righteousnesse by the workes of the law, but by faith in Christ. Or thus, 〈◊〉〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition; but the righteous∣nesse of the law is such; therefore it is impossible and not to be sought after by vs: but on the contrary, the righte∣ousnesse of faith being possible to bee had, therefore it is to be followed of vs, and rested in onely.

Tim.

What be the parts of the fourth verse?

Silas.

Two: First, in what sence and meaning Christ* 1.3 is the end of the law. And secondly, how and to whom.

Tim.

What is the connexion of this verse with the former?

Sil.

By a preoccupation making answere to a secret* 1.4 obiection of the Iewes, who might say and pleade that they sought for themselues no other righteousnesse thē that the law requireth, and that being the true righte∣ousnesse, therefore they could not erre in their zeale for it. Againe, they being affraide to be excluded from this true righteousnesse, if they admitted Christ, therefore did not they imbrace him. Vnto this their obiection the Apostle answeres, that indeed the Iewes did not seek true righteousnes, because they contemned Christ, who is the end of the law for righteousnesse to beleeuers; and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ, who is the end of it. Or the connexion may be this, to render 〈◊〉〈◊〉 why the Iewes through ignorance and pride re∣fused the righteousnesse of God, because they knew not Christ, who is the end of the law for righteousnesse.

Tim.

What law is meant heere?

Sil.

By law is meant both ceremoniall and morall, but* 1.5 chiefely the morall law of the ten Commandements.

Tim.

In what sence and meaning is Christ saide to bee the end of the Law?

Silas.

This worde [End] hath foure significations in Scriptures: First, it signifieth determination or ending of a thing, as Mat. 24, 3. Secondly, it signifieth the mark whereunto any thing aimeth, as 1 Pet. 1, 9. Thirdly, it signifieth perfection or accomplishment, as Ro. 13. Loue is the end of the Lawe. Fourthly, that for whose sake or cause any thing is appointed. The word [End] in this text may well beare all these four significations: but the two last especially. For Christ hath determined the ceremo∣niall Law for signification and practise: and the Morall Law for curse and extreame rigour. Also he is the marke at which the whole Old Testament (to wit, both Law & Prophets) aymed; for they bare witnesse to Christ, Ro. 3, 21. Thirdly, Christ is that which is intended in the Law, and for which the Law is appointed. Lastly, hee is the perfection of the Law, inasmuch as he hath exactlie in euery point perfourmed it, bearing the punishment due to the breach, and yeelding due obedience.

Tim.

But declare vnto vs more particularly, in what re∣spects Christ is the perfection of the Law?

Silas.

First, in respect of his integrity and puritie of his Nature, being conceiued without sinne, Math. 1, 18. Luke 1, 35. Secondly, in respect of his life and actions, being wholly conformed to the absolute righteousnesse of the Law, 2 Cor. 5, 21. Thirdly, in respect of the punish∣ment which he suffered, to make satisfaction vnto Gods Iustice for the breach of the Law, Col. 1, 20. To which may be added, that hee hath purged the Lawe from the corrupt glosses of the Pharisics, Math. ch. 5, 6. Lastly, he reneweth it, causing his members heere to beginne, and in heauen to fulfill the obedience of it, Tit. 3, 5. 6.

Tim.

What is the summe of the first part of the 4. 〈◊〉〈◊〉?

Silas.

Thus much: whereas God gaue vs the Lawe of the ten Commandements, to be a Law of perfect righte∣ousnesse,* 1.6 and men thorough weakenesse are vnable to

keepe 〈◊〉〈◊〉, therefore Christ is now made the perfection of the Law, for that Christ hath made perfect and full that which the Law coulde not: for it could not pardon our sinnes nor giue vs power to fulfil it, but Christ hath done both these by application of his obedience, and suffe∣rings to beleeuers.

Tim.

What Doctrine ariseth from this verse thus explai∣ned?* 1.7

Silas.

First, whosoeuer desireth perfect righteousnesse and eternall life, must come to Christ, who is therefore called our righteousnesse. 1 Cor. 1, 30. 2 Cor. 5, 21. The reason heereof is, because perfect righteousnesse (such* 1.8 as is required in the Lawe, and to which eternall life is due) is to be found in the man Christ onely, and in no o∣ther humaine creature whatsoeuer: and this commeth to passe, not by any defect in the Law, which is a worde of life, and ordained to giue life, Rom 7, 14. but by our owne default, who cannot thoroughlie obey it, Rom. 8, 3.

Tim.

What profit is to be made of this Doctrine?* 1.9

Silas.

It conuicteth those of error, which will bee Iu∣stified* 1.10 any other way, either in whole or in part, saue by Christ onely: for since nothing that men do or can doe, before or after grace, can be saide to be Christ, & Christ alone is our righteousnesse; therefore, to trust in anie thing for righteousnesse, is to make that a Christ, and so to renounce him. Secondly, it teacheth, that true Chri∣stian people be the onely happie men, and onely Christi∣an religion to bee the onely true religion; because it a∣lone teacheth the Doctrine of Christ, and of righteous∣nesse by him, therefore all other professions, besides Christianity, directly leades to perdition, whatsoeuer shewes they haue. Turcisme, Papisme, Paganisme, &c. are false and deceitfull religions.

Tim.

What is the next Doctrine?

Sil.

That the chiefe office and dutie of the Lawe, is not onely to giue knowledge of our sinnes, and to bee a di∣rection

for our life and manners, but to direct vs vnto Christ, as vnto the proper end thereof, in respect where∣of the law is tearmed our Schoole-Maister to Christ, Gal. 3, 24.

Tim.

But how doth the Lawe direct and bring vs vnto Christ?

Silas.

Not directly, and ofit owne nature, for so it* 1.11 threatens vs with death for euery disobedience; & pro∣miseth eternall life no otherwise then vpon perfect obe∣dience, which wee vtterly want: but indirectly and by accident, namely by shewing out sinnes, accusing & con∣demning vs; therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe, driuing vs by that meanes out of our selues to seeke vnto Christ, for the pardon of our sinnes, and to be accounted perfectly iust, by his obedience imputed vnto vs. For as a glasse by shewing vs the blots in our face warnes vs to wipe them out, and a sicknesse being knowne and felt enforceth vs to the Physition for helpe, and as hunger and wearinesse compels vs to looke out for meate and rest; so the law by opening our guiltinesse, and terri∣fying our conscience, by denouncing punishments, makes vs run to Christ for remedy, that wee may bee iustified by him laide holde on and receiued by a true and liuely faith.

Tim.

What profit of this doctrine?

Silas.

First, it argueth all such of great foolishnesse, as* 1.12 seeke to be iustified by the workes of the law; for that is in∣stead of a Schoole-Maister, to make it a father and a redee∣mer* 1.13 vnto vs. Secondly, it doth admonish vs how we may become profitable hearers of the law, (to wit) by learning from the law, being rightly expounded, not our sinnes a∣lone and the iudgements due vnto them, but by conside∣ring Christ to bee our redeemer, and deliuerer from sinne and the curse due to them. Therefore such are here iustly to be reprooued, as vpon hearing of the law preached, do sticke in the knowledge of their sinnes, and the feare of Gods wrath due to them; whereas they should be led for∣ward,

thereby to see and seele a great need of Christ, that they may seeke after him to obtaine pardon of their sins, also righteousnesse and eternall life by him: as a man that is wounded, or one that is sicke, runnes to the Physition for reliefe and helpe, so the law reuealing sinne and death, should whip to Christ.

Tim.

Come to the second part of this text, and tell vs what doctrines we are to learne from thence?* 1.14

Silas.

First, that Christ together with his righteousnesse,* 1.15 are receiued not by any workes, but by beleeuing, as it is heere written, [to him that beleeueth.] Secondly, we learne* 1.16 that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone, but to all elect Gentiles al∣so which shall beleeue in him, as it is written, [to euery one that beleeueth.]

Tim.

What followes heerevpon?

Silas.

These two things: First, that the difference be∣tweene the Iew and Gentile vnder the law, is now taken away by Christ, vnder the Gospell. Secondly, heere is great matter of comfort for all faithfull persons whoso∣euer, how weake soeuer their faith be (so it be true:) for vnto such their sinnes done against the law, shall not be accounted, and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne, to bee full and true blessednesse. Whosoeuer hath found mer∣cy to beleeue in Christ, hee is freed from the maledicti∣on of the law, his sinnes cannot hurt, Moses cannot con∣demne him; nay he is Lord ouer the law, sinne, hell, and death, beeing through Christs righteousnesse heire of life.

Notes

• * 1.1

  Drifte.
• * 1.2

  Method.
• * 1.3

  Parts.
• * 1.4

  Coherence.
• * 1.5

  Interpreta∣tion.
• * 1.6

  Summe.
• * 1.7

  Doctrine.
• * 1.8

  Reason.
• * 1.9

  Vse.
• * 1.10

  The formet Doctrine tea∣cheth, that Faith proper∣ly taken, 〈◊〉〈◊〉 not, but in respect of the obiect Christ, from whom it hath al vertue and power.
• * 1.11

  How the law doth bring to Christ.
• * 1.12

  Vse.
• * 1.13

  Much more worthy of re∣proofe are such as be neuer a whit affrighted & greeued by hearing the threats of the law, these be 〈◊〉〈◊〉 from Christ.
• * 1.14

  2. Part.
• * 1.15

  1. Doctrine.
• * 1.16

  2. Doctrine.