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 I.

Verse 1.

¶ Thou therefore art inexcusable (O Man) whatsoeuer thou art that iudgest: for in that same wherein thou iudgest an∣other, thou condemnest thy selfe, for thou that iudgest, doest euen the selfe same things.

Tim.

WHat is the purpose of this Text?

Silas.

The general purpose, is to shew the guiltinesse of the Gentiles, but especially to discouer & re∣prooue a close kinde of sinners, who tooke themselues to be righteous & without fault, because they reproued others, and could not themselues

be blamed of the world; these sinners the Apostle tel∣leth them, that it is little helpe to them, that the world cannot iudge them, seeing they are iudged of their own Conscience, and of God. The text hath a reproofe in the first words. Secondly, a reason in the rest.

Tim.

This indeed is the commonly receined opinion, that the Apostle hauing in the latter end of the former Chapter re∣proued and conuicted open and bold offenders, doth now in the beginning of this Chapter blame another kinde of trespassers a∣mongst the Gentiles, which were more polliticke, and sinned with more cuning, neither doing openly nor allowing such grosse crimes as were mentioned before, but taxing and condemning them both morally by precepts, as did Cato, Socrates, &c. and ciutlly by their lawes, as Solon, Lycurgus, Draco &c. Yet in secret and priuately did the same things. Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge, and contrary there vnto bad run into foule Idolatry against the first Table, now taxeth such as abuse their practicke knowledge, trespassing against their neigh∣bours, contrary to the knowne rules of common equity; but what doe you thinke of the connexion of this Chapter with the former?

Sil.

The first Particle of this Text [Therefore] doth well cleare it to me, that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter, so as he doth not take vp a re∣prehension of a new sort of sinners, but goeth on still to conuict the same transgrcssors, but with a new 〈◊〉〈◊〉. Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men, to wit; the wrath and punishment of God reuealed and ex∣ecuted vpon them, whereof it followeth strongly that the Heathen by their works deseruing damnation, could not thereby challenge Iustification. Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience, not from that particular morall iudgement of some learned

Philosophers, as Scneca, Plato, &c. or that ciuil iudge∣ment of certaine Law-giuers, condemning to punishmēts, vices which themselues did; but from the vniuersall iudge∣ment which is in al men naturally, and bindeth all. Sithence all men doe condemn themselues, yea euen for such things as they blame in others, yet themselues do them: it follow∣cth that euery one without all excuse, is guilty in the iudg∣ment of GOD, and therefore cannot be iustified by their workes.

The summe of this first verse is thus much: ye acknow∣lodge, & account them which doe such euils (as before spoken off) worthy of death: yet you your selues do know that either in whole or in part, priuately or publikely ye do such thinges; therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse. Paul by an Apostrophe directeth his speech vnto one man, to shewe thereby that it is the condition and case of euery one: for there is none liuing but must approue that iudge∣ment of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne consci∣ence. The parts then of this Chapter, be principally these two. First, by a new reason he proueth that Heathen men cannot be iustified by their workes, Verse 1, 2. Secondly, hee remoueth and answereth both the generall pretences and excuses of all men, Verse 3, vnto Ver. 12. and the spcial allegations, first of the Getiles, frō ve. 12. vntil 17. Second∣ly, of the Iewes from Ver. 17. to the end of the Chapter.

Tim.

Doth the Apostle speake against all iudging of others?

Sil.

Nothing lesse, for there is great vse of both pub∣like iudgement, and priuate: the vse of publike iudging is the preseruation of humane 〈◊〉〈◊〉, which consisteth in the defence of good men, and punishing euill men by the sword of the magistrate. Also the vse of priuate iudging is to reclaime tractable sinners, and to make obstinate sin∣ners* 1.1 inexcusable.

Tim.

What things may stay vs from the hard iudging of o∣thers, when they haue falne?

Silas.

These Meditations. First, that happily wee haue done the same offence, or else we may do it heereafter, Gal. 6, 1. or if we do it not, it is because we are not temp∣ted to it. Also, that some other way wee haue offended as greeuously, or may heereafter. Also, all hasty, vncha∣ritable, and curious ludgements, are for bidden by our Sauiour Christ, in Math. 7, 1.

Tim.

How doeth the Apostle meane, that those that con∣demne others, do the same things?

Tim.

The meaning may bee this: First, that they did transgresse the Law of God, as others did, though not alwayes in such crimes. Secondly, they did those things secretly in the motion of their minde, which others did outwardly in the action of their life.

Tim.

What was the instruction from hence?

Sil.

That it is the note of an Hypocrite, to beare with his owne faults, and to be sharpe against others. This is proued by Mat. 7, 34. and 23. also by the example of the Pharisies.

Tim.

Whence commeth this?

Silas.

First, from blindnesse, that they discerne not their owne sinnes. Secondly, from malice, which they beare to other mens persons. Thirdly, from curiositie in prying too neare into others faultes: for by this policie, Satan keepeth them from reforming themselues, by bu∣fying them too much in censuring of others: therefore, in the reprouing of sinne, wee are thus to proceede; to begin with our selues, and to bee more seuere with our owne sins, then with other mens.

Tim.

What Reasons of this duty?

Silas

First, from the commandement of the word; the righteous man first accuseth himselfe. Secondly, because euerie man knoweth himselfe, aud ought to haue more care of himselfe. Thirdly, our selues being rectified and amended, then in our admonition towards others, wee shall deale more wisely and charitably, with hope also of better successe towardes our Neighbour, and more

comfort to our selues.

Tim.

Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice, whereof hee himselfe is culpable?

Sil.

If he which censureth, or giueth sentence against another, for that wherein he is commonly known to be faulty, then he doth giue offence vnto others, and cause them to thinke him an Hypocrite. Howbeit, if he bee a publicke person, he offendeth neither against his office, nor the Lawes which require sentence against malefac∣tors: if he be a priuate man, he offendeth not against his Brother whom hee hath iustly blamed, saue by being a scandall to him, and being an occasion to him, to conti∣nue still in his sinne, because he seeth his reproouer doe such things which he would not do, if he thought them euill.

Tim.

What further instruction may this first verse affoorde vnto vs?

Silas.

Namely this; That all men are held guiltie be∣fore God, euen by force of selfe-iudgement, or in-bred conscience. The reason is, euery man doth something, which he knoweth to be euill, and to deserue Gods ven∣geance: either he committeth some outward and odi∣ous fault, for which not himselfe alone, but the worlde can censure him: or howsoeuer he so suppresse his passi∣ons of wrath, enuy, reuenge, hatred, couetousnesse, am∣bition, pride, &c. as they doe not breake out as pussles and botches in his face and hands, yet they boile with∣in, and like sparkles out of a furnace, so there rise vp out of the corrupt and vncleane soule, many noysome lustes and desires, whereof they cannot be ignorant in whom they be. Socrates one of the best mannered Philosophers could say, that by nature hee was incontinent, though by Philosophy he brideled that affection from running into action. The vse of this instruction is twofold. First, it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes, as if

they could stand iust before God, and by their owne deeds; whereas euery man hath his owne heart to con∣demne him (and therefore, God much more to iudge him) as guilty of doing one thing amisse, or other, or many things rather. Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings. Secondly, heere is an ad∣monition for all men, but chiefly for such as haue au∣thority to gouerne and iudge other, that they be verie carefull to auoide (what may be) to become selfe-con∣demners and Iudgers, by failing in such matters, as by their place and office, they are driuen to sentence and punish in their inferiours. For it is a thing full of disho∣nestie and scandall, when a man may worthily haue it replied vnto him; Physitian heale thy selfe.

Notes

• * 1.1

  Reason.