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, 2.

1. What is the preferment of the Iew, or what is the profit of Circumcision? 2. Much euery way because vnto them of trust, was committed the Oracles of God.

Timotheus.

IN few wordes lay downe the sum and order of this third Chapter.

Sil.

The Apostle stil goeth on, to proue the Iewes to be guilty thorough sinne, of Gods wrath; that whatsoeuer preroga∣tiues they had on Gods part to grace them, yet because of their vnbeliefe and other transgressions, they were no more iust before God then the sinfull Gentiles, as he confirmeth by sundry authorities diuine, out of the Pro∣phets and Psalmes; whereuppon hee inferreth, that by the workes of the Law, none be iustified in the sight of God; and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle, that all elect sinners, bee they Iewes or Gentiles, are iustified without the workes of the Law, by the faith of Christ. Touching the generall parts of this Chapter, they bee these three. First, is a confutation of diuers cauils and calumnious Obiections, which the Iewes might mooue on their owne behalfe, out of such thinges as Paul had written, vntill verse 9. The second, from the 9. Verse, vnto the 21. wherein he both propoundeth & proueth the quality both of Iew and Gentiles, in the case of sin

and damnation. In the third and last part, he inferreth, and by vnanswerable reasons demonstrateth this affir∣matiue proposition [All men bee iustified by faith,] from verse 21. till the end of the Chapter.

Tim.

What is the drift of this present Text?

Silas.

To bring the Iewes the better to the sight of their owne sins and wretchednesse, by answering such things as they obiected for their owne defence. For, it might trouble them (which the Apostle wisely foresaw) to heare Paul so extenuate Circumcision, and other pri∣uiledges.

Tim.

What is the first Obiection, and how doth the Apostle answere it?

Sil.

The Obiection is this: If notwithstanding Cir∣cumcision yet the Iew and Gentile be alike sinners, and miserable; wherein then is the preferment of the Iew? in what doth he excell the Gentile? For, it were absurd and iniurious vnto God himselfe, to equall the Gentile vnto the Iew. To which the Apostle so answeareth, as leauing them equall for guilt of sinne, yet he giueth to the Iew his prerogatiue.

Tim.

What be the parts of this Text?

Sil.

Two; First, a question in the first verse. Second∣ly, an answer in the second verse.

Tim.

What learned we out of the Question?

Silas.

Three things: First, how hard a thing it is to bring men to yeelde to their owne conuiction and con∣demnation. Secondly, that men naturally do affect ex∣cellencie, to bee thought better then others. Thirdlie, that such Ceremonies as men are accustomed to, they cannot abide to haue them reproued. And adde this as a fourth, That Preachers must wisely preuent and re∣moue what may be scrupulous to the weake, or occasi∣on of slander vnto the malicious persons.

Tim.

What did we learne of the answere?

Silas.

The Wisedome of the Apostle, who in repor∣ting the preferment of the Iewes, doth not onely stand

vpon the vertues of the Iewes, but-onely reckons such things as were meete, and belonged to God, being his benefits, least they should be proud. For he doth point at many things, in that hee saith, [Much euery way] yet mentioned onely the Oracles of God, as the chiefest of his sauours, which is signified by the word [First,] no∣ting not an order, but the dignitie of this priuiledge, as generall, containing the rest; and most excellent, sur∣passing the rest.

Tim.

Whence did he setch this word [Oracles?]

Silas.

From the Gentiles, who vse to cal the answers which were giuen by Apollo at Delphos, by the name of Oracle.

Tim.

What did this teach?

Sil.

That wee should not put Religion in wordes, when wee may vse them without any wrong vnto the truth.

Tim.

What is meant heere by the Oracles of God?

Silas.

All the Scriptures of the Old Testament, both Moysaicall and Propheticall, but especially, the free promises of grace and saluation by Christ. These Ora∣cles were committed to the Iewes, not as another mans thing laide to pledge, but as their owne treasure to be enioyed for their vse, to instruct and comfort them, if they could haue vsed it well. Howbeit thorough their owne fault, they serued not to this end, and so they lost the right of this prerogatiue, so as it nothing profited them.

Tim.

What instructions were giuen from hence?

Sil.

Three, that to haue the word of God amongst vs, is the greatest priuiledge and sauour that God giueth to any people, because hereby Gods counsell for our saluation is reuealed; and men are called to the kingdome of heauen, and to other fauours concerning the life to come: there∣fore we ought to esteeme and loue the worde aboue all o∣ther things, because God will not let the contempt of such a precious treasure goe without reuenge. Secondly, wee

learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde, which should woorke in vs great care of thankfulnesse to God, with study and an earnest desire of pleasing him. Thirdly, wee learne that the office of the Church toward the word, is to be a keeper of it, for it is of trust committed to vs as a iewell to be kept: the duty of the Church herein doeth consist in foure particulars. First, to interprete and giue the true sence of the worde. Secondly, to seuer it from all false and bastard Scriptures. Thirdly, to propound foundly the doctrine of the worde to the Children of the Church. Fourthly, to preserue the doctrine vncorrupt, and to punish such as depraue it: and herein the Iewes acquit∣ted themselues wel, for they safely kept the scriptures from falsity and corruption euen to this day; and in the dayes of our Sauiour, when many other faults both in manners and doctrine were laid to their charge; yet they were not char∣ged with deprauing the word.