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. VII.

Verse 7, 8. Doubtlesse one will scarce die for a Righteous man, but yet for a good man one dare dye: but God setteth out his loue toward vs, seeing that while we were yet sinners, Christ dyed for vs.

Tim.

VVHat is the drift of this Text?

Silas.

To set foorth and extoll the loue of God towardes vs, by a comparison of the lesse with the greater. The sum of this comparison is this; There is scarse any mans loue so great, as that he will die for a iust person, though hee bee also good and profitable vnto him: how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies? From whence the Apostle doth gather, that if Gods loue bee such, as our sinnes before we did beleeue, and whiles we were enemies, could not hinder him from giuing his son to die, much lesse shall those sins which wee do afterwards, be able to hurt our saluation; therefore the hope which the godly haue in God, cannot make them ashamed.

Tim.

What he the parts of the comparison contained in this Text?

Silas.

Two: First, a proposition, verse 7. Secondly, an application, verse 8.

Tim.

What is heere meant by righteous?

Sil.

Not a iust matter or cause, but a iust man, as is to be seene both by the 6. and 8. verses, where hee vseth words noting persons.

Tim.

What difference is there betweene a iust man, and a goodman?

Silas.

Some vnderstand a good man to be Christ, for whom Martyrs dyed. Others, by a good man vnderstand one who is profitable to vs: this is most probable. O∣thers put righteous and good both for one thing.

Tim.

Why doth the Apostle say, [It may bee one dare dye for a goodman?]

Si.

Either for that if any did die for others, it were more for their owne sake, then for another mans sake: or else for that he neuer found nor knew any such example. As if he should say, it may be, but for my part, I knowe of none that euer did so.

Tim.

What instruction now doe ye gather from these first words?

Sil.

That a mans life is a deare and precious thing: for seeing so few are found, that will giue their life for righte∣ous men; this sheweth that men holde their liues in very greataccount.

Tim.

What doth this put vs in mind of?

Sil.

Surely of thus much, that the charity of the best men is faint and faulty, because the Apostle knew none whose loue had carried them so farre as to die for their brethren, whereas we ought to do so, 1 Iohn 3, 16.

Tim.

Can ye tell vs of none that haue aduentured their lines for others sake?

Sil.

Yea, the Apostle Paul as he witnefleth of himselfe, 2 Corinth 12, 13. also Aquila and Priscilla, Rom 16, 4. and the Martyres. This was great charity, but yet not to bee compared with the charity of Christ, which he shewed to∣wards vs.

Tim.

One would thinke that it did rather exceed his loue, for it is a greater matter for a meere man to dye, then for him that is more then a man: (hrist could take vp his life againe, and so could not other men resume theirs.

Sil.

The charity of Christ yet far exceedeth that other; for first, Christ is of more dignity by farre then any man, therefore his life by far more worth then ours. Secondly, the loue towards sinners is far more, then that loue which is towards good men; for that is free from all selfe respect, and therefore is the more pure lone.

Tim.

What instructions gather ye from hence?

Sil.

That the loue of Christ to his Church far surmoun∣teth all the loue of al men towards men.

Tim.

What vse is to be made of this 〈◊〉〈◊〉 singular loue?

Sil.

First, it serueth for confirmation, that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly, it serueth for imitation, for it Christ so loued vs, wee ought also to loue one another, Iohn 15, 12. 1 Iohn 3, 16. This is the marke we must aime at, and wher∣in we come short, we ought to be sorry and amend.

Tim.

But when the Apostle sayth, Christ dyed for vs while

wee were yet sinners: hath his death brought this to passe, that we are now no more sinners?

Sil.

After wee beleeue that Christ dyed for vs, and are regenerate by his Spirit, we haue sinne still, but we are not any longer to be called sinners; because that now our sins by forgiuenesse are blotted out, and that which remaineth still in our nature it raigneth not, and the denomination of a person or thing, is euer from that which is more excel∣lent and worthy. But here the Apostle meaneth by sinners, such as be vnder the guilt and dominion of sinne, as al men are before faith.

Tim.

What could God see in vs then to moue him to loue vs?

Sil.

First, he saw in vs his own creation, which he loued with a generall loue, as he doth all the works of his hands. Secondly, he saw in vs much misery through sinne, and this made him loue vs with a pittifull loue. Thirdly, her loued his elect being yet sinners, in that he purposed in himselfe to call and iustifie them in due time. And nowe lastly, ha∣uing grafted his elect in his Sonne by faith, and instified them, he loueth them actually, hauing set his owne image in them.

Tim.

You hold then that there are seuer all degrees and kinds of Gods loue, euen towards his 〈◊〉〈◊〉

Sil.

There be so, for hee cannot loue his elect with that degree and kinde of loue when they are sinners, as he doth after they are now in his Sonne iustified and sanctified: for now sinne which bred hatred and enmity, is defaced and cast out by remission; and holinesse which God loueth, is imprinted in them, and brought in by renouation.