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 IX.

Verse 13, 14.

For in the sight of God, the hearers of the Law shall not be iu∣stified, but the doers of the same. For, when the Centiles which haue not the Law, do by Nature the thinges contai∣ned in the Law, they hauing not a Law, are a Lavv vnto themselues.

Tim.

WHat is the drift of this Text?

Silas.

To answere more distinctly the obiection which the Gentils or Iewes might make for themselues. The Iew he might obiect, that seeing he had the law of Moses, there was wrong done to him, to match him with the Gentiles, in the case of sinne and damnation. Vnto

which the Apostle answered; that they being breakers of the Law, could haue no benefit of saluation from the Lawe, which saueth none but the perfect keepers of it. There is a perfect keeping of the Law, either by Christ his obedience, imputed to the beleeuer: of this Paul speaketh not yet, till the third and fourth Chapters: or else, suppose any man by his owne strength could fulfill the Law, then should he thereby be iustified; of this, the Apostle heere in this place, is to be vnderstood. More∣ouer, there is a double Iustification; one, in opinion, when men think and presume they be iust, as the Lawy∣er did that questioned with Christ, Luke 10. & the Pha∣risies, Luke 16, 15. Ye are they which iustifie your selues. The other, is in truth before God, which the Apostle mea∣neth heere, and saith; that if any in their deedes could answere the perfection of the Law, thereby hee should be absolued and pronounced iust, euen in Gods sight, which is the true meaning of the word (Iustified) both heere and elswhere, as appeareth by the opposition be∣tween Perishing & Iustifying; as also between condem∣ning and Iustifying, Rom. 8, 33. and especially, by that place, in Acts Chapt. 13, 39. From all things from vvhich ye could not be Iustified &c. where the word can haue no other sense, but [Absolued.] Note further, there is a le∣gall Iustification, and an Euangelicall. The latter, is by Christ thorough Faith: the former, by keeping the law perfectly. For the end of the Law is not knowledge, but practise to make the creature wholy conformable to the Creator, therefore it must iustifie the performer. Of this Iustification Legall, Paul now entreateth.

Tim

What vvas the lesson taught from hence?

Silas

That the Law absolueth a man, giueth righte∣ousnesse and eternall life to them, which by their owne strength, do perfectly keepe the Law, and not to them which only know and professe it.

Tim.

What belongs to the perfect keeping of the Law?

Sil.

Three things: First, that all bee fulfilled, without

failing in one iot. Secondly, that it be kept all our life long, euen to, and euen in the last gaspe. Thirdly, that it be kept in perfect manner, with perfect loue of God and our neighbour.

Tim.

Doth the Law reward with life eternall, those which thus keepe it?

Silas

It doth so, by reason of the couenant which God hath made, Do this & liue, Leuit. 18, 5.

Tim.

Can any person thus perfectly do the Law?

Sil.

None saue Adam in his innocency, & the man Christ, all other men (without exception) break it. The reason whereof, is, because all men being borne in sin, cannot but in euery thing transgresse the Law, till they be sanctified; and after they be sanctified, they can keep the Law, but not perfectly, because their new birth is imperfect in this life, sinne still striuing against grace; whereof it followes, that none can challenge at all life eternall, by the Law or the workes thereof, as they bee done by vs.

Tim.

What is the Obiection of the Gentiles?

Sil.

They might alledge, that they had wrong done them to be condemned, seeing they wanted the Law of Moyses. Vnto which obiection the Apostle doth answer, that though they lacked Moyses law, yet they were not altogither without a Law; First, because that they did such things as Moyses Law required to be done. Second∣ly, because their thoughts excusing them in their well∣doing, and accusing them in euill doing, did witnesse they had a Law, euen the Law of Nature, though not the Law of Moyses?

Tim.

What is it to do such thinges as bee contained in the Law?

Silas.

First, that in matter of Religion, to think there is a God, and that he ought to be worshipped Second∣ly, in matters of manners to doe good things, as to re∣leeue the poore, to helpe the helplesse, to speake truth, &c. Thirdly, in matters of policy, to punish vices for∣bidden,

and to do good things commaunded, by good lawes to restraine from euil, and to constraine to good.

Tim.

Did the Gentiles all this?

Sil.

They did so, as it is manifestly knowne by their Books and Stories, which witnesseth of many, that they both taught and practised honesty.

Tim.

What letteth that they pleased not God?

Silas.

Because they did not this out of faith. Second∣ly, that they did not referre their doings to Gods glo∣ry, but to the pleasing of themselues. Thirdly, they lac∣ked a pure heart, which is the fountaine of al well-do∣ing.

Tim.

What is meant thereby, That they are a Law to them∣selues?

Sil.

That they see in themselues by the light of rea∣son, what they should do, and what they should not do. Their inward conscience, is instead of a Law commaun∣ding vertue, forbidding vice, telling them that God must be honoured, Parents obeyed, their neighbor not hindered.