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.

DIALOGVE XVII.

Verse 28, 29.

For he is not a Iew which is one cutward: neither is that Cir∣cumcision which is outward in the flesh; but hee is a Iew which is one within, and the Circumcision is of the heart, in the spirit, not in the letter, whose praise is not of Men, but of God.

Tim.

WHat is the drift of this Text?

Sil.

To teach who is the true Iew, and what is true Circumcision; and who is the false Iew, and coun∣terfeit Circumcision.

Tim.

What is false Circumcision, and who is a false Iew? Also what is true Circumcision, & who is a true Iew.

Sil.

The false Circumcision is that which is outward onely in the flesh and in the Letter, whose praife is of men. True Circumcision is that which is inward: also in the heart and in the spirit, whose praise is of God.

Tim.

What do ye call outward Circumcision, and a Iew out∣ward?

Silas.

That is outward Circumcision, when the fore∣skin of the flesh is pared away without any mortificati∣on of sinne; and he is an outward Iew which is one by profession onely, and before men, without any inward renewing of his minde by the spirite of God, working Faith and conuersion of the heart vnto God, which was the thing promised on the part of the Circumcised.

Tim.

Let vs heare now more fully the difference betweene one that is a true Israelits, and one that is a counterfeit: by consequence of a true Christian and an Hypocrite.

Sil.

The differences are many which I wil rehearse in order. First of all, the true Israelite loues God for him∣selfe. The counterfeit loues God for his benefites; the one loues the word, because it is his word, & the foode of his soule; the other, because of knowledge, which

delighteth him, which is a natural thing. The one lo∣ueth Gods Children, because they belong to God; the other, loues them for some carnall respect, as for profit, credite, kindred. The true Israelite seeketh the praise of God, the false, praise and reputation of the worlde: the one desires chiefly to haue himselfe and his dooings approued of God, the other chiefly desireth this, that he and his workes might be seene of men. The true Chri∣stian looketh as much to the manner of doing, as to the worke done, so doth not the Hypocrite, he looks to the act onely, being carelesse of affection. The one doth ra∣ther desire to be, then to seeme to be; the Hypocrite is quite contrary. The one cleaueth to the Lord with pur∣pose of heart: the other is wauering and vnstable. The one is led to good, or to shun euill, with regard of fa∣uour or feare; the other, that hee may please God. The one complaineth of his infirmity, rather then hee will praise his good deedes; the other, delighteth to heare of his owne good doings. The one saith little, & doth much; the other doeth little, and talketh much. The one doeth cloake bad actions with good pretences, so will not the other.

Tim.

What further obseruations and instructions from this Text?

Silas.

First, vpon this text is grounded the distinction of the inward and outward Sacrament. Also of the visi∣ble and inuisible Church. Secondly, that as euerie Sa∣crament* 1.1 hath a Signe and a thing signified: so these two are euer ioyned in the right vse of the Sacrament: the one taken outwardly by the sense; the other, inwardly receiued by the spirit. Lastly, that grace is not tied vn∣to the Sacrament, which some haue without grace; and the benefites promised, the thing of the Sacrament, is separate from the signe, vnto all beleeuers.

Notes

• * 1.1

  Some do re∣ceiue the Sa∣crament and the thing: som the Sacramēt and not the thing, & some the thing, and not the Sa∣crament.