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. V.

Verses 10, 11, 12. But why doest thou iudge thy Brother? Or why doest thou despise thy Brother? For we shall all appeare before the iudgement seate of Christ. For it is written, I liue saith the Lord, &c.

Tim.

VVHat is the drift of this text?

Silas.

To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments. First, from their condition, in that they are equals, being all Brethren; and equals may not mutually iudge each other: this argueth superiori∣ty. Secondly, from the office of Christ, who is the vni∣uersall iudge of all, confirmed by a Text out of Esay 45, v. 23. Therefore, wee haue no neede to censure others, but to looke to our owne account, verse 12. Thirdlie, from the euent, which followes the vnseasonable abuse of our liberty, which is the scandall of the weake, verse 13. The last reason concernes the strong, the two for∣mer both weake and strong.

Tim.

In what forme of speech, are these Reasons pro∣pounded?

Silas.

By way of interrogation, [Why doest thou? &c.] Which hath the verie force not onely of a strong deni∣all, [Thou oughtest not,] but also of a reprehension, as who should say, Haue you no more-grace, wisedome, & cha∣rity, then to despise and iudge one another? Whence we learne, that Ministers of the word are to take care, not onely of the matter, but of the very shape and fashion of their speech, that they vse a most piercing and moouing forme of words, as circumstances may require: for there is much force to make a thing gracious and powerfull, in the verie forme of words which be vsed.

Tim.

Now for the matter, what be the actions here repro∣ued? and vpon what Reasons?

Silas.

Two: one is (to despise or set at nought:) this was the fault of such as had more knowledge of their Christian liberty, they esteemed vilely and lightly of the weaker sort, and disdained such as had lesse vnderstanding.* 1.1

The other action is (iudging) which pertaineth to the weake in faith, and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of ius∣tice against euill doers, nor yet that priuate sentence which Christians passe either against actions simply bad or good, or against persons already iudged of God in the worde, or with condition of their continuance in euill, (if they bee not such as the Scripture hath fore-iudged;) but the rash vncharitable iudgement touching the finall estate of Chri∣stians for middle actions, as to pronounce peremptorily & absolutely of any that they must perish, or bee past grace or cannot bee saued, because they are not of our minde in euery thing. That this is the meaning of the word (Iudge) there be two circumstances in the Text which fully preoue it: First, by that which went immediately before (of liuing and dying to the Lord, and beeing the Lords in life and death,) which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each o∣thers, and what should 〈◊〉〈◊〉 come of them, as if they were Lords one of anothers life and death; also by mentioning the last iudgement, and ascribing the same vnto Christ, it appeares that they did vsurpe his office in giuing heauy doome of each others destruction: As at this day the Lu∣therans do against such Churches that differ from them in things indifferent, as about breaking the bread in the Cō∣munion: and some of our hot brethren at home, haue had their finger too deepe in this faulte of iudging their bre∣thren too rigorously.

Tim.

What is our instruction from hence?

Silas.

That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man, of whō it is not apparant that hee hath committed that irremis∣sible sinne: 1. For wee know not what a day may bring

forth. Also we see many wicked men suddenly & migh∣tily called and changed. Thirdly, we reade of one stand∣ing in the market, called at the eleuenth houre to work in the vineyard. Also of the thiefe conuerted at the in∣stant of his death.

Fourthly, we are euen Brethren, one of vs no better then another, and therefore wee should not vsurpe this superiority, as one to iudge and condemn another. This is a gainst Brotherly charity, and Christian loue, which hopes well of all men, so farre as there is any cause or reason to induce vs. Finally, it is against the honour and dignity of the son of God, whom the father hath aduan∣ced to this honor to be the Iudge of vs all.

Tim.

What Vse of this Doctrine?

Silas.

It cals to repentance, such as haue been too free* 1.2 and forward in iudging others peremptorily, and ought henceforth to stay vs from such wickednesse. Secondly, it reprooues such as would take away from Christians all liberty of iudging, vnder this pretence, that wee may not for meane things iudge our Brethren finally: for that which is vtterly vnlawfull in some case, is, and may bee lawfull in some other cases; when circumstances vary, the matter it selfe is varied.

Silas.

Concerning the Reason drawne from the iudgement of Christ, shew vs after what sort the Apostle dooth handle this point? or how many things he doth consider about it?

Silas.

The things considered about it, are verie many* 1.3 and waighty, which follow heere in order. First, the vni∣uersality of this iudgement [all we shall stand] weake and strong, learned and vnlearned, none are to be exempted from his iudgement, the iudge is vnpartiall, he will dis∣pence with none. Secondly [we shall stand] or we must giue account, verse 12. This iudgement is vnauoydable. First, Gods decree hath purposed it, his word prophesied of it, his Iustice requireth it, 2 Thess. 1, 6, 7. Thirdlie, the manner how we shall appeare, Be presented or made to stand forth, euery one naked, himself and his cause both

before the Iudge, each one in his owne person. Fourth∣ly, the person, of the Iudge (to wit) Christ; not as he is God onely, but as he is man and Mediator, who though at this presont hee bee Iudge of all, and raigne ouer all,* 1.4 Math. 28, 29. yet it is amidst his enemies; they are not abolished, the Church is not fully deliuered, which shal perfectly bee done at this last and generall iudgement. Fiftly, the manner of his comming to iudgement, it shall* 1.5 be glorious and full of Maiesty, for he shal haue a Iudge∣ment seate, euen a throne very high in the clouds, Mat. 25, 31. and a white Throne, Reuel. 20, 11. to note the in∣nocencie and vprightnesse of the Iudge, one to bee cor∣rupted with no bribes, or blinded with ignorance, or re∣spect of persons.

Sixtly, the things which he shall do when he is come to iudgement, which are these. First, he shall make en∣quiry of all men both their persons and actions; then he shall lay them open, and manifest them what they haue beene, and what they haue done. After that, he shal giue a righteous sentence vpon euery one according vnto his workes (which are as euidences and witnesses of Faith or vnbeleefe. Vpon which, shall follow speedy & migh∣ty execution, the wioked beeing cast downe into hell, shame, and torment: the righteous carried vp to heauen, there in blisse and glory to abide with Christ for euer: for this order of the iudgement, see Math. 25, from verse 31. to the end of the Chapter.

Tim.

Is there yet any further thing considerable about this last and generall iudgement?

Silas.

Yea, the authority and right that he hath to this Office of a Iudge, and to the worke of iudgement, be∣cause* 1.6 he is that euerlasting and mighty Iehouah, of whom Esay the Prophet spake before, Esay 45, 25. where the people of God oppressed by Tyrantes, are exhorted to make the Lord God their refuge, and to flye to him for saluation and suecour. I haue sworn by my selfe (saith God) that vnto me euery knee shall 〈◊〉〈◊〉, and euery tongue shal swear.

Heere we must note, that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose, so instead of swearing, he puts heere confession, being a more generall worde, for a more speciall. For an oath is a solemne pro∣fession of God, that he is the searcher of the heart, the iust Patron of truth, the seuere auenger of salshood. Also ob∣serue that (bowing of the knee) by a metonimy of the signe, is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord, as in Phil. 2, 9, 10. and Ephes. 1, 21, 22. is expoun∣ded.* 1.7 Now these things spoken of Iehouah first by Esay, and after by Paul, applyed heere to Iesus Christ, this eui∣dently sheweth that he is that Iudge and soueraigne Lord vnto whom all knees must bow, in token of subiection, & before whose tribunall all must appeare, and bee driuen willingly as Angels and men elect, or vnwillingly as repro∣bate men and Angels, to confesse him to bee the very true God and vniuersall 〈◊〉〈◊〉 of the whole world at what time the Arrians, Samosatenus, Seruetus, Iewes and all o∣ther hereticks which baue denyed directly or by conse∣quence the euerlasting diuinity of the Sonne of God, shall haue their mouths stopped with perpetuall contempt and shame, yea and all vngodly sinners which eyther haue not regarded to know, or refuled to obey this Christ, speaking and commanding in his word, shal then be filled with hor∣ror, when they shall see him to be God and Iudge of all, whom by their disobedience to his voyee they spurned a∣gainst. It were therefore a happy thing if now disobe∣dient impenitent sinners would often thinke of this, that they must al stand before the tribunall seate of Christ; which is not so terrible to the vngody and contentious, that loue not peace and holinesse, but it is as comfortable to such as study to liue peaceably and holily; for they shall stand to be absolued and crowned, as the other shall stand to bee condemned and confounded. Therefore let euery Christian not so much looke to others what they be or do, as to their owne life, how they themselues liues for euery

one must giue an account of himselfe and his owne doo∣ings, and not of others, and euery one shall receiue accor∣ding to that (not which another) but which himselfe hath done, 2. Cor. 5, 14. Repent therefore (as all other secure sinners, hauing this dreadfull day euer in your thought, as a whip and Scorpion rather to driue from the loue and ser∣uice of your sinfull lusts) especially ye busie medlers, curi∣ous priers and obseruers of other mens actions and waies, presumptuous Criticks of other mens persons, whose ho∣linesse and goodnesse is to thinke and talke how prophane and bad other men bee, beeing henceforth to accuse your selues, examine and iudge your selues, and what yee finde euill and out of order at home, speedily without delay, and sincerely without dissimulation redresse that, that when the Iudge commeth, (& he is euen at the doore,) ye may haue reioycing in your selues. Holde it for a grand pollicy of Sathan, (abusing our naturall curiosity) to conuerte our eyes vnto the persons and wayes of others, that wee and our owne workes being foreslowed, wee might place our comfort in this, that we can see how euill others bee, and that wee are not so ill as they be, as the Pharisie in Luke. To remedy this alwaies remember, (and let it neuer bee forgotten,) at thy rising vp and lying downe thinke of it, that thou must bee countable for thy selfe, to answere thy owne cogitations, words, and actions; Euery one shall beare his owne burthen, then euery tub shall stand on his owne bottome, euery fish hang by his owne gril. This ma∣keth nothing against wise & charitable care of thy neigh∣bours good, but to draw thy eyes to looke to thy owne field, to see it bee not too much ouergrowne and rest vn∣purged, whilst thou art foolishly and maliciously occupi∣ed in weeding another mans garden; at a worde, sithence the meditation of the iudgement of Christ is a strong pre∣seruatiue against security and curiosity, therefore enter in∣to couenant with thy selfe euery day to consider it till thy heart be thorowly awakened. Imitate blessed Paul, 2. Cor. 5, 11. 2. Tim. 4, 1.

Notes

• * 1.1

  What is meant by Iudging.
• * 1.2

  Vse.
• * 1.3

  7. things con∣fiderable by this text, a∣bout the last iudgement.
• * 1.4

  Acts 17, 31.
• * 1.5

  1 Cor. 15, 25, 26, 27, 28.
• * 1.6

  Howthe place of Esay, cited by Paul, is to be vnderstood
• * 1.7

  The corporal superstitious bowing of the knee to the letters and 〈◊〉〈◊〉 of Iesus name, (for they do it not to the Lord, or to Christ, or to Emanuell,) is not to be proued by this Text. Di∣uels haue no material keees, yet they also must bow.