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.

Verse 4. That the righteousnesse of the law might be ful∣filled

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Silas.

First, it ouerthrowes all Popish additions of mens merits, which are to be abhorred, howsoeuer couered & co¦loured with the name of Christ. 2. It admonisheth al men to seek after the true distinct knowledge of Christ, and to de∣sire to knowe nothing but him vnto their Saluation; hun∣gring after his righteousnesse, wherein standeth their full and perfect happines.

Tim.

What is the other instruction out of this first part of the verse?

Silas.

That the whole righteousnesse of Christ, and whatsoeuer is in him, is theirs which are his members by faith.

Tim.

By what meanes may we know them which are thus his members?

Silas.

By this marke, that they walke not after the flesh, but after the spirit.

Tim.

But wherefore doth the Apostle repeate this, hauing mentioned it before?

Sil.

Because faith, by the which we are in Christ, being an inward and hidden thing seated in the heart, may easily be counterfeited by hypocrites, who if they doe, say, pro∣fesse and glory (as they are apt enough to doe) that they are in Christ; there is none can controlle them, because none can see what is within their heart. And howsoeuer such as are in Christ and haue faith, cannot deceiue them∣selues: yet many doe, by thinking that they are in Christ, and haue faith when they haue not, presuming of what they neuer receiued.

This moued the Apostle heere againe to mention such a witnesse of our being in Christ, which is outward and more subiect to sence, and therefore lesse apt to deceiue, namely, newnesse of life, or sanctification; which is such a thing, as without it we can neuer assure our selues that our sinnes are forgiuen by Christ, and that wee are free from condemnation. For though it bee not the proper cause of our comfort, yet it is a cause without the which we can haue no sound comfort, because it is ioyned vn∣separably

with iustification: for God doth euer sanctifie by his Spirite, whom he doth iustifie by faith: also new∣nesse of life is a sure testimony of a liuely faith, which makes vs certaine of our reconciliation with God. More∣ouer, newnesse of life, is a fruite of the Spirite, and it is a chiese part of our thankfulnesse to God, who is then most honoured, when his will is sincerely obeyed.

Tim.

What vse is to be made of this doctrine?

Silas.

First, it reproues the hypocrites, who say they haue sanctification, and yet still walke after their owne corrupt lusts. Secondly, it admonisheth all to labour for sanctifi∣cation, without which there is no certainty of iustificati∣on to be had. Lastly, it much confirmeth such Christians, as labour to leade their liues purely after the motions of Gods Spirit, stiuing against the lusts of the flesh; grieuing hartily with a godly sorrow for their dayly failings of in∣firmities, rising by true repentance, laying hold vpon for∣giuenesse promised of Christ in the Gospell, and euer after walking more awfully and warily, and endeuoring to pro∣fit to better and greater obedience of the worde; let not such despaire.