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. XII.

Verse 17.

Behold thou art a Iew, and restest in the law, and gloriest in

God, and knowest his will: and tryest the things which differ, in that thou art instructed by the law.

Sil.

VVHat is the drift of this Text?

Sil.

To conuince the Iewes as guilty of sinne and damnation, as before hee had done by the Gen∣tiles; and so to driue them both to seeke their iustice, not in their owne workes, but in Christ Jesus alone.

Tim.

What order doth the Apostle keepe in this part of his treatise?

Sil.

Hee doth these three things. First, hee rehearseth seuen priuiledges or benefits of God towardes the Iewes, to the chiefe whereof, euen to their Doctors he directeth his speech. Secondly, hee reprooueth their vnthankfulnes in the abuse of these benefits. Thirdly, he answereth their obiection about circumcision, and sheweth which is true circumcision, and which bee true Iewes, which bee other∣wise.

Tim.

What was the first benefit which they might pretend for their immunity, why they should bee exempt from the seuere iudgement of God?

Sil.

That they were called Iewes, which was an hono∣rable title and noble, as now it is to bee called Christians; but they were not such as they were and would be called; which sheweth vs, that trueth may be seuered from titles: and that glorious names through the wickednesse of such as beare them, may become most odious and infamous.

Tim.

What was the second benefit?

Sil.

That they had the law and the seruice of God pre∣scribed them by it; this benefit appeareth to bee great, by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was, that they rested and contented themselues in the reading, knowledge and profession of the lawe, also put∣ting their trust therein, and proceeded not to practise and obedience, to walke in the statutes which they vnderstood and professed.

Tim.

What was the third benefit?

Sil.

That the true God was their God, and made a coue∣nant to take them to be his people, this was a maruailous great benefit, the profession and dignity of the couenant, as appeareth by Deut. 4. 29. and Psal. 144, 15. And Paul sayeth it was their glory: but this was their abuse of this benefit, that they gloried in God without due desire and care to aduance his glory, by godlines of liuing.

Tim.

Tell vs what the fourth benefit is?

Sil.

It is the knowledge of Gods will; this appeareth to bee a precious benefit by these reasons. First, because knowledge is a part of Gods image and of Christes king∣dome. * 1.1 Secondly, it is to the mind, as the eie to the body, * 1.2 or the Sun to the world. Thirdly, it is of great price, more * 1.3 worth than all merchandize, Prou 3., 14. Fourthly, it ma∣keth one man to excell another: but heerein they abused their knowledge, both for that knowing the will of GOD they did it not: and also because being seuered from loue of God and their neighbour, it made them swell.

Tim.

What is the fift benefit?

Sil.

Triall of thinges which differ: these wordes, they haue another reading; as thus, Thou allowest of things which are excellent. If wee take the first reading, then it hath this sence; that the Iewes had such a degree of know∣ledge of Gods will, at least in their own perswasion, as they could discerne betweene good and euill, betweene trueth and errours. Phil. 1. 7. 8. But if wee take the second rea∣ding, then the sence will be this; that they by their know∣ledge, not onely could tell what was good and what was not, but of sundry duties they knew which was most excel∣lent. This is a benefit of great moment, because in com∣parison of two duties, when they come in ballance togi∣ther, it is a very good thing to know which is to be prefer∣red; for one may commit a great sin in the doing of good duties, if for a lesse he neglect a greater, or hinder one du∣ty by another; as to be collecting for the poore, when they should attend the word; or to be busie in reading and pri∣uate prayer, when they should bee giuen to publike deuo∣tion.

Tim.

Come nowe vnto the sixth priuiledge spoken of in this Text, and tell what instruction is that hee speaketh off? what is meant by instructing?

Sil.

That which is by Catechising, or such as is fit for children, to enter them into religion, to make them vnder∣stand the principles thereof.

Tim.

What is the manner of Catechising instruction?

Sil.

By questions and answere, as Math. 16. 13. 14. and Acts 8. 30. 31.

Tim.

What difference is there betweene Catechising and Preaching?

Sil.

The one is short, the other is a more large treatise; the one belongs to weake ones and beginners, the other to all, both strong and weake: the one is as the laying of a foundation, the other is as a building vp to perfection: the one is redeliuered, the other not.

Tim.

How ancient is this exercise?

Sil.

Very ancient, practised before the lawe by Adam* 1.4 and Abraham; vnder the law by Dauid; and in the time of the Gospell by Christ and Paul, as Heb. 6. 1. 2.* 1.5

Tim.

How may it appeare that there is a necessity of this duty?

Sil.

By the commaundement, Deut. 6. 7. also 〈◊〉〈◊〉. 6, 4. Secondly, because this kinde of instruction is compared to milke, Heb. 5. 13. and to the laying of a foundation, Heb. 6. 1. and to the teaching of principles. Thirdly, also by the resisting which Sathan maketh to this worke. Lastly, be∣cause it is an ordinance of GOD for good to his elect, therefore it is necessary, being a part of the holy ministry.

Tim.

What is the vtility and profit of Catechising?

Sil.

Manifold, first it prepareth vnto ripenesse in know∣ledge. Secondly, it enableth to descern truth from errour. Thirdly, it fitteth for the receiuing of the communion. Fourthly, it causeth Christians to heare sermons more pro∣fitably: as by taking in milke, children are at length made able to beare strong meat.

Notes

• * 1.1

  Coloss. 3. 10.
• * 1.2

  Psa. 119. 105
• * 1.3

  Math. 7. 22.
• * 1.4

  Gen. 4. also 18.
• * 1.5

  Math. 16.