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. XIIII.

Verse 21, 22.

Thou therefore that teachest another, doest thou not teach thy selfe? Thou that sayest steale not, doest thou steale? Thou that sayest a man should not commit adulterie, breakest thou wedlocke? Thou abhorrest Idols, and yet committest Sacriledge.

Tim.

VVHat is the drift and matter of this Text?

Silas.

To shew how the Iewes abused and reproached the name of God by their euill life, & were very hypocrites, their maners not being sutable to their teaching and profession, not dooing what they taught others.

Tim.

What be the parts of this Text?

Sil.

Two: First, a reprehension: Secondly, a confir∣mation of it by Scripture.

Tim.

What is the sum of the reprehension?

Sil.

That the Iewes by their sinnes (which they did contrary to their knowledge) did dishonour God, and therefore were far off from true righteousnesse: this re∣prehension is set downe by Interrogation or Question, the better to affect them with shame, and pierce their dull and hard hearts, which would hardly bee mooued with soft and gentle words: as if hee should say, Doest thou not blush to neglect thy selfe, when thou directest others?

Tim.

What is the matter of this Reprehension?

Sil.

It is either generall or particular; generally, hee reproueth them for doing such faults as themselues bla∣med

in others: also, for leauing vndone such duties, as they did commend to others.

Tim.

What is it to teach others, & not to teach our selues?

Silas.

To teach others, is to giue others good instru∣ction what to do, and what to leaue vndone; and not to teach our selues, is not to follow the same instruction in our selues, nor to be examples of our owne instructions and lessons.

Tim.

How many sorts of men are reproued by this?

Sil.

Three sorts: First, such as are meerely ignorant, who know so little, that they can neither teach them∣selues nor others. Secondly, such as for their knowledge can and do teach themselues; but for lacke of vtterance they cannot instruct others. This is a fault in some Pa∣stors. Thirdly, such as haue skill to teach others, and do it in a good measure, but themselues for lacke of appli∣cation, haue no profit to amendment of their owne life: this is the fault both of euil Pastors and euill professors, and is the thing which is blamed in this text.

Tim.

Is it not of these the Scripture saith, that seeing they see not?

Sil.

It is so indeed meant of such as haue knowledge to see what is good, but lacke grace to make vse of it to themselues. These men are great Hypocrites, & bee vn∣der fearfull iudgements, Math. 13, 14. Actes 28, 27. they pull downe with one hand, what they built vp with the other.

Tim.

What is it that hee doth particularly reproous in the Iewes?

Silas.

The breach of the eight commandement, which forbiddeth theft or stealing, which euen their Priestes were guilty of, Hos. 4, 8. Math. 23, 13.

Tim.

What do ye call Theft?

Sil.

Theft (in a proper speech, or according to the common vse of the word) is a secret conueying from o∣ther men their goodes, without their knowledge or leaue. Of this theft there are two kindes, either it is of

persons (that is called man-stealing,) or of things.

Tim.

What are the things that may be stolne?

Silas.

They are either holy, prophane, or common: to steale holy things it is Sacriledge, when things appoin∣ted to an holy vse, are turned to a priuate vse. Also, the stealing of common or prophane things, is either by ta∣king away the goods of priuate men, or else by robbing the common treasure.

Tim.

Hath not theft yet a more large signification & what is it?

Silas.

It hath so, for theft importeth all wrong anie way done to others, in that which by right is due vnto them, yea, all desire of other mens substance is theft; & when theft is thus taken, many other sinnes will come vnder it; as first, all withholding from others things found or committed vnto our trust, is theft. Secondly, when things borrowed are neuer paide againe, or bee worse at the returning, then when they are borrowed. Thirdly, thinges solde by false weights or measures. Fourthly, the vttering bad wares instead of good. Fiftly, the ouer-prizing of our Wares. Sixtly, the buying too cheape of such as are driuen to sell. Lastly, all fraud and deceite in bargaining. Moreouer, to keepe backe Ser∣uants wages, and to faile of doing towards others that dutie which by our place we are bound to do, as in Mi∣nisters, Magistrates, Maisters, Seruants, &c.

Tim.

What do ye call Adultery?

Silas.

It is the vncleannesse betweene married per∣sons when they forsake their owne bed. This vnclean∣nesse is onely named in the Law, because it is the most common and most odious vncleannesse. For the Holy ghost, Pro. 6, 30, 31. doth detest it more thē theft, as the greater sinne, and maketh an Adulterer worse then a theefe. Such were the sonnes of Ely, 1 Sam. 2, 22. & those two false Prophets, whom the King of Babel burnt, and many Popish Monkes, Friers, and Priests, which cry out in the Pulpit against vncleannes, yet greedily cōmit it.

Tim.

What do ye cal Idols?

Sil.

Images either of false, or of the true God, euen all religious Images forbidden in the Law.

Tim.

How may it appeare that it is vnlawfull to haue the Image of the true God?

Silas.

First, the Law forbids it expresly, Deu. 4, 16. Se∣condly, the Israelites made an Image of Iehouah, and were punished, Exod. 32, 4, 27. Thirdly, it is a dishonor to God, being immortal and inuisible to represent him by a visible and mortall thing; as they diminish the ma∣iesty, so they depraue the worship of God.

Tim.

What els was contained vnder Idols?

Silas.

Any thing whatsoeuer we loue and honour as God. Thus money is an Idoll to the couetous, pleasure to the Epicures, honour to the ambitious, Philip. 3, 19. Col. 3, 5.

Tim.

What call ye Sacriledge?

Sil.

It is a sin committed about holy things, or things appointed vnto an holy vse, as one would say a sacred theft, because things giuen to superstitious vses, ought by the Magistrate to be abolished after the example of Iosiah?

Tim.

What do ye call holy Vses?

Sil.

Such as any way belong vnto the Seruice of the true God, as Churches, Tithes, Communion Table and Cup, Pulpit cloath, Lands, Bookes, and such like: the Priests which by couetousnesse spoiled the Oblations, were culpable of Sacriledge.

Tim.

When is Sacriledge committed about these holye things?

Sil.

Either when publicke persons for priuate lucre, do conuert these thinges to their owne vses: or when priuate persons without publicke authority do violate them, by applying them to their vse. This sacriligeous sinne is worse then theft, for Sacriledge is (as it were) a robbing of God, and a spoyling of him, as Malachy in his first chapter speaketh.

Tim.

By what other way may we perceiue the heynousnesse of this sinne?

Silas.

By considering the iudgements of God vpon such as were guilty of it. Examples we haue in Achan, who stole holy things, and was stoned, Iosh. 7, 1. Ely his sonnes for Sacriledge, both killed in one day, 1 Sam. 3, 13. Ananias and Saphirah for this sinne, were both sud∣denly stroken dead.

Tim.

What other things were taught heere?

Silas.

That it is a marke of an Hypocrite to abstaine from some grosse sinnes, and yet to liue in other sinnes as foule. Secondly, to do the same thinges which com∣monly he reproueth in others. Thirdly, note that Paul ioyneth Idolatry and Sacriledge, not as opposites, but as things neere of kinne. For, euery Idolater is a sacri∣legious person, for hee doth enormously prophane the holinesse of God, and wickedly pollute his sacred wor∣ship, and rob him of his due honour.