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. IX.

Verse 19.

Now we know, that whatsoeuer the Law saith, it saith to them that are vnder the Law, that euery mouth may bee stopped, & all the world subiect to the iudgement of God.

Tim.

VVHat is the drift of this Text?* 1.1

Silas.

It is an answere to the secret obiection of the Iewes, which were ready to alledge, that the a∣forenamed Scriptures did not belong vnto them, but vnto some other. Vnto which the Apostle doth answer, that the Law and Doctrine thereof being giuen proper∣ly to the Iewes, whatsoeuer was written in the Law, must needs concerne them, at least principally.

Tim.

How proued he that the things in the Law, did belong to the Iewes?

Sil.

By these three Arguments: First, from the refe∣rence which the Law hath to them, to wit, the Iewes, to whom it was giuen. Secondly, from the end, that e∣uery mouth should be stopped. Thirdly, from the testi∣mony of the Conscience, whereas he saith [Wee know:] as who should say, there is none of vs ignorant of this.

Tim.

What doe we learne from hence?

Silas.

That besides the light of the word, GOD hath set vp a light in euery mans Conscience, which maketh him see and know what is true and fit to be done, and what is otherwise.

Tim.

How is the word [Law] taken heere?

Silas.

Not strictly for the ten Commandements, as Mat. 22, 36. nor yet for the doctrine of saluation, as Ps. 19, 7. but for the whole Scripture of the old Testament, as appeareth by the fore-named sentences, cited out of the Psalmes and Prophets.

Tim.

What do we learne by this?

Sil.

That euery sentence of Scripture, hath the force

and authority of a Law, to prescribe, enioyne, & com∣mand; and therefore with reuerence and submission to be receiued and obeyed?

Tim.

What is it to be vnder the Law in this place?

Sil.

To haue the Law appointed for our vse and in∣struction; else-where it signifieth to be vnder the con∣demnation and rigour of the Law: heere it signifieth to be vnder it, as a Schoole-maister and teacher, to direct and informe vs touching the will of God and our owne estate.

Tim.

What doth this teach?

Silas.

That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort: therefore, to neglect or despise it, is more then vnthankfulnesse, euen iniquity.

Tim.

But to what end doth the Scripture condemne euerie man of sinne?

Silas.

That euery mouth may bee stopped, and all the world subiect to the Iudgement of God.

Tim.

What is meant by hauing euery mouth stopped?

Sil.

It is a borrowed speech taken from such as haue* 1.2 something put in their mouth (as a gagge) to hinder their speech; by which the Apostle meaneth, that those Testimonies of Scripture, which beare witnesse of our sinnes, they declare vs voide of all defence, so as wee haue nothing to say for our selues, why we should not perish, but onely the plea of pardon and mercie, Psal. 51, 1, 2, 3.

Tim.

Whom doth this reproue?

Sil.

First, the blinde Gospellers which plead for them∣selues, their seruice of God, & their own good doings, thinking to merit thereby Gods kingdome. Secondly, the blinde Papists, which plead for themselues the merit of workes, both deuised by themselues, and condem∣ned by God. Lastly, all men which rest in themselues for saluation.

Tim.

What is meant by the world?

Sil.

The people and inhabitants of the worlde: the place containing, put for the persons contained, by a Metonymie.

Tim.

What is it to be obnoxious or subiect to the iudgement of God?

Silas.

To be guilty and worthy of punishment before him; which is the case of all men without exception of any: All are by nature the Children of Gods wrath, Ephes. 2, 3.

Tim.

Whom doth this reproue?

Sil.

Such as say the Virgine Mary was free from all sinne. Secondly, this doth teach vs, that all haue neede of a Sauiour, seeing all are thorough sinne guiltie of damnation.

Notes

• * 1.1

  Besides the meeting with this Obiecti∣on, it may wel be, that area sem is giuen why the Law could not iu∣stify the Iews, because it condemned them.
• * 1.2

  Not the wri∣ting or Scrip∣ture, but the thing written to wit, that al men are sin∣ners, stoppeth al mouthes.