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. IIII.

Verses 9, 10.

Came 〈◊〉〈◊〉 blessednes then vppon the Circumcision onely, or vppon the vncircumcision also? for wee say that fayth was im∣puted to Abraham for righteousnes, howe was it then imputed when he was in the Circumcision, or when hee was in the vncir∣cumcision also? not in the Circumcision but in the vncircum∣cision.

The parts of this Text be two: 1. a question, 2. an an∣swere.

Tim.

VVHat is the drift of this text? at what mark doth it ayme?

Silas.

To apply to Abraham the text in the Psalme, and to proue by circumstance of time, that not by works but by faith Abrahā was iustified before God: for there Dauid mentions not works; yet seeing hee was circum∣cised, it might bee thought that thereby came forgiue∣nesse.

Tim.

How doth he proue it by circumstance of tyme, that circumcision did not iustifie Abraham, and so not Dauid or any other man?

Sil.

Thus: Abraham was reckned righteous at the time when hee was not circumcised, therefore his righteous∣nesse came not by the workes of the law; for that which was not, could not bring righteousnesse to Abraham: but circumcision was not when Abraham was iustified, God did not iustifie him by it.

Tim.

How doeth it appeare that Abraham was pronounced

Iust, before he had Circumcision?* 1.1

Sil.

By the history of Genesis, comparing the 15. chap∣ter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉〈◊〉 by faith: hereof the Apostle doeth collect two things, first, that circumcision was no cause of Abrahams iustification, because this was first, and circumcisiō came long after, & a cause must go before his effect. Secondly, that no works iustified Abraham, because all the controuersie about iustification, grew first about circumcision, which the Iewes ioyned with Christ: also because the Iewes counted cir∣cumcision a noble worke, and a worthy worship of GOD; from whence we may inferre, that if Abraham were not iu∣stified by circumcision, much lesse by any other worke: therefore the imputed iustice of faith belongs to Abra∣hams Children which are not circumcised, so that they beleeue as Abraham did.

Tim.

What were we taught from hence?

Sil.

That all, euen the least things in Scripture, the very* 1.2 circumstances of time are of great vse. Secondly, that the Scriptures must bee read with very great study and dili∣gence. Thirdly, that Sacraments by the worke done, and action of the Minister, conferre or worke nothing toward the forgiuenesse of sinne; for Abraham had his sinnes for∣giuen him, and was accepted for righteous being yet vn∣circumcised; but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes, and of righte∣ousnes which before he had obtained through his faith: for this order is well to be marked. First, God set forth to A∣braham his promises. Secondly, then followed faith. Third∣ly after that in order of causes (but not of time) iustificati∣on. Fourthly, vnto this was added circumcision to confirm his faith, and to restifie his obedience to God: it is Popish errour to tie grace vnto Sacraments.

Notes

• * 1.1

  Abraham had the promise of righteous∣nes, Anno 85. of his age: but hee was cir∣cumcisea, an, 99.
• * 1.2

  Righteousnes of faith is of∣ten had be∣fore the Sa∣craments be had, which follow as seales, and do not go before as causes.