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. XVI.

Verses 25. 26. 27.

For circumcision verily is profitable if thou doe the Lawe, but if thou bee a transgressour of the Law, thy circumcision is made vncircumcision: therefore if the circumcision keepe the ordinances of the law, shall not his vncircumcision bee counted for circumcision: and shall not vncircumcision, which is by na∣ture if it keepe the lawe, condemne thee which by the letter and circumcision art a transgressor of the Law?

Tim.

HOw doeth this text hang vppon the former, what coherence hath it, with the preceden̄t verses?

Silas.

Vnto the forenamed pretext of the Iewes, who by the dignity of of Moses law and the couenant thought to be priuiledged, and that they should not together with the Gentiles be condemned: he now addeth a new excuse from the prerogatiue of Circumcision, which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people: and this Paul denyeth not, but granteth the ex∣cellency and efficacy of this sacred signe, especially on Gods part who gaue it as a seale of his free promise; but on the peoples behalfe which did not ioyne obedience with circumcision, it was of no more profit to them then if their fore-skin had neuer beene cut off. Vpon this occasion Paul doth put a difference betweene that cir∣cumcision which is auaileable and heathfull, and that which is not wholesome, also betweene a true Iew and

one which is counterfeite, in shew and name onely; and this is the sum of the verses which follow to the ende of this second Chapter.

Tim.

What is the drift of this Text?

Silas.

To reproue the great folly of the Iewes, who being breakers of the law, yet held themselues righte∣ous and acceptable to God, because they were circum∣cised: vnto whom the Apostle replieth, that there was no power in circumcision to make wicked men accepted of God, and therefore a Iew being a transgressor of the law, was no better then a Gentile that lacked circumci∣sion, if he were a doer of the law of Nature. Note that he speakes of the Circumcision as it was in the time of the law, not as it is now, abrogate by the Gospel, Gal. 5, 2

Tim.

What was Circumcision?

Silas.

It was a Sacrament of the old Testament, which God gaue vnto Abraham for him and his seede. The outward signe of this Sacrament, was the cutting off the fore-skin of the flesh vpon the eight day. The thing sig∣nified heereby, was the grace of the Conenant, standing in reconciliation with God, and newnesse of life. It con∣sisted of a reciprocall promise, GOD promised pardon and grace, the people promised faith and obedience, Gen. 17, 1, 2.

Tim.

Vpon what things or in what respect was this Sacra∣ment profitable to such as did keepe the law by performing mo∣rall obedience vnto God?

Silas.

In these respectes: First, it did serue to distin∣guish Gods people from al other people. Secondly, it did serue as a Seale to assure them of the forgiuenesse of their sinnes and of Gods fauour Thirdly it did ad∣monish them of their duty, that they must abandon all sinfull and wicked desires and affections, and remaine holy to God. Lastly, it was an instrument of the Holy Ghost, to the mortification of sinne.

Tim.

What was further taught from this, that hee saith Circumcision was profitable?

Sil.

Namely to grant and yeeld vnto any, with whom we haue to doe in causes of Religion, what is in reason and truth to be yeelded.

Tim.

What was learned from this, that he saith Circumci∣sion profiteth him that is a doer of the Law?

Sil.

That the fruite and profit of sacraments dependeth vpon the faith and godlinesse of the receiuers, and not vp∣pon the action done and the word spoken; for sacraments they doe not make a wicked man righteous, but he that is already righteous, they confirme him in his righteousnes, and encrease graces giuen: but as for wicked men, neither sacraments, nor any other externall thing can profit them, whilest they liue wickedly without faith and repentance.

Tim.

Then sacraments haue not grace inclosed in them, as the vertue of healing is enclosed in the medicine, nor do not re∣generate, iustifie and saue men by the very worke done?

Sil.

No verily, but all their vertue is from God, who at his good pleasure, maketh them profitable to his children which feare him, and receiue them duely, walking before God, and being vpright.

Tim.

But sithence none are so vpright but that still they be transgressors, and therefore no keepers of the Law (which im∣plieth an exact performance of the whole Law) therefore the Sacraments cannot bring profit vnto any? And then in vaine were they ordained?

Sil.

This Text which saith (Circumcision is nothing to such as keepe not the Law) speaketh of impenitent transgressors, such Hypocrites as doe sinne and continue in their sinnes without any godly griefe for their falles, or confidence in the grace of Christ for remission of their faults; to these indeed Sacraments bring no benefit at all. Howbeit such as do transgresse the law by infirmity against their owne purpose and resolution, being heart∣sorry vpon their disobedience once espied, groning with vnfeigned sighes for the offence of God thereby, and endeuouring to arise by repentance; such haue fruit by the holy Sacraments, because they stand to the con∣dition

vpon which the force and benefit of the Sacra∣ments do depend. For they keepe the Law, tho not in their owne person, yet in Christ in whom they beleeue, and for whose sake their daily slips and faults of frailty are not imputed, Christ being made to the fathfull the end of the Law for righteousnesse, Rom. 10, 4, 5. of which righteousnesse, as Circumcision to Abraham and the godly Fathers before Christ, so Baptisme & the Lordes Supper since Christ his comming, be seales assuring vn∣to the godly Beleeuers, their iustification with God by faith in Christ. Whereas to the vnfaithfull & wicked li∣uers, they are vtterly voyde and of no force, except it be to seale vp their iust condemnation, and to be a wit∣nesse against them.

Sil.

How do you proue that godlinesse is required in them that shall profitably receiue the Sacraments, and that to vn∣godly men, they are vaine and of no vse?

Tim.

By 1 Corinthians 11, 24. the end of their examination, is to finde faith and repentance which wicked persons do want; Also by the example of Iu∣das, and of Simon Magus, and by infinite testimonies of holy Scripture, namely by this Text, which vnto the promise of grace on Gods behalfe, mentioneth on the peoples part, the conditiō of obedience, without which God is not bound to stand to his promise.

Tim.

What is the profit that a godly man taketh by the Sa∣craments if he come repentantly, and doe beleeue the promises of the Sacrament?

Silas.

Manyfold and verie great: First, it stirreth vp and strengthneth faith in the forgiuenesse of our sinnes by Christ, and so knitteth vs more straightly vnto God the Father by him. Secondly, it kindleth our loue vnto God. Thirdly, it kindleth our loue one towardes ano∣ther. Fourthly, by it God mortifieth and killeth our corrupt lusts. Fiftly, it encreaseth hope of heauenly glo∣ry in the faithfull. Lastly, it prouoketh thankefulnesse & praise to God for all his free mercies by Christ Iesus.