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. XIX.

Verse 30. What shall we say then? That the Gentiles which followed not Righteousnesse, haue attained vnto righteousnesse, onen the righteousnesse which is of faith.

Tim.

VVHat is the drift of this Text?

Silas.

To set downe more clearely by what meanes God brings both elect and not elect to their ap∣pointed endes of eternall life or death. Hecreunto the Apostle is come by these degrees. First he had saide, that the promise of God depends vpon his election. Second∣ly, he had shewed the moouing cause of election and re∣probation,

his owne absolute will, and most free mercy. Thirdly, he had declared the ends of Gods predestination, the glorye of his mercy, in sauing of the one, and of his power and iustice, in destroying the other. Fourthly, hee had declared that the meanes to iudge of our election is by our effectuall calling. Lastly, that men may discerne when their calling is effectuall or not, (by faith or vnbeleefe) which are those two meanes whereby that high counsell of God is executed, as in this text is plainely to bee seene in the examples of faithfull Gentiles saued, and vnfaith∣full Iewes confounded.

Tim.

What be the parts of this Text?

Silas.

Two: First a question in these words, [What shal* 1.1 we say then?] Secondly, an answere in the rest the answere also consists of two parts, a double proposition, and a dou∣ble reason: The first proposition is, that the Gentiles found righteousnesse when they sought not for it; the reason, be∣cause* 1.2 they beleeued in Christ, verse 30. Secondly, the Iewes followed after righteousnesse, but found it not; the reason, because they beleeued not in Christ, but would be righteous by their owne workes, verse 31, 32.

Tim.

What signifies these words [What shall we say?]

Silas.

It is thus much: Shall wee condemne God of vn∣righteousnesse* 1.3 for reiecting so many Iewes that studied to please him, and were his people, calling the Gentiles that were Idolators and leud liuers, and none of his people?

Tim.

What are we to learne from these words?

Silas.

Two things: First, that mans corrupt reason will* 1.4 haue alwayes something to obiect against Gods truth: for Paul had firmely proued both the calling of the Gentiles, and the generall reiection of the Iewes by the Scripture, and yet see how reason still goes on, to iangle and quar∣rell. Therefore let men pray God to reforme their rea∣son, for it is an enemy of Gods wisedome, till grace haue renued it, Rom. 8, 8. and 12, 2.

Secondly, from hence wee learne that the Ministers of* 1.5

Christ must bee able to foresee what carnall men can say against the trueth, and to stop their mouthes; this beeing one part of their function to conuince gainsayers.

Tim.

Now come to the first part of the answere touching the Gentiles, and tell vs what is meant by the [Gentiles?]

Silas.

All the people of the world which were not Iewes.

Tim.

What is meant by [righteousnes?]

Silas.

The perfect iustice of works which God requires in his lawe, or the performance of all such duties perfectly, as the law commands.

Tim.

In what sence are they sayed not to haue followed it?

Silas.

They neither loued nor cared for, nor practised iust and righteous workes. This may appeare first, in that they could not, because they were ignorant of Moses law, much more ignorant were they of the righteousnesse of Christ. Secondly, as for the law of nature, they were also transgressours of that, being both lewde liuers, and Idola∣trous. See Rom. 1. 20. 21. 22. &c. Ephe. 2. 1. 2. also chapter 4. 18. 19. &c.

Tim.

Yea but in the 2. of the Romanes, Paul sayeth that they did the things of the law by nature.?

Silas.

True, if we respect the outward discipline and gouernment of the common wealth; for they commaun∣ded and rewarded many vertues, they forbad and puni∣shed many vices, as theft, murder, adultery, &c. but ton∣ching their priuate life, they were for the most part very vi∣rious, and enemies to all honesty, resisting Christ his Gos∣pel, and Apostles. And this is that which is meant here (e∣uen more then is sayed) that they followed not, that is, they fledde from it and abhorred it, and stroue against it.

Tim.

What doctrine from hence?

Silas.

First, wee learne that all men before grace are* 1.6 vnrighteous, and thereby guilty of wrath. Secondly, that in mans will naturally, there can be no power to moue him to that which is good, for it carries him directly to that which is against the law, much lesse can men before grace merite excongrue. Thirdly, that faith (touching the be∣ginning

of it) is in no wise frō man himselfe, for it is giuen: for we can make ourselues no more able to beleeue, then wee can make ourselues to liue: for wee liue to God by saith, and till then wee are dead. Lastly, from hence wee learne that predestination is a most powerfull thing, be∣cause it brings to a calling, to faith, to Christ, and to salua∣tion, euen those which thinke vpon nothing lesse, nay euen those which doe striue against it; as these Gentiles here na∣med, and the theefe on the Crosse, and Paul and Manas∣ses, and innumerable others.

Tim.

What vse is to be made of this last point?

Silas.

It teacheth vs that neyther willing nor running, purpose nor endeauour, can get a man to bee a beleeuer: though men must doe their parts, yet all depends vpon the grace of God, which wee see euen without any labour conferreth grace and righteousnesse, there where God pleaseth to giue it. Secondly, it 〈◊〉〈◊〉 great sin∣ners, and helpeth them against despaire; because neyther multitude nor greatnesse of sinnes, nor long continuance in them, nor all the power of Sathan, shall hinder the con∣uersion of any who belong to Gods election, Thirdly, it stirreth vp the godly, to consider whence they haue all graces which they inioy; namely, from Gods eternall and powerfull mercy, which serueth both for humbling them, and mouing them to hearty thankfulnesse.

Tim.

What is meant by [attaine?]

Silas.

To apprehend, lay hold on, and receiue some thing giuen.

Tim.

What signifies [righteousnesse?]

Silas.

That perfect iustice of Christ, which hee wrought in his owne person, by his owne sufferings and doings, which consistes in remission of sinnes, and imputation of his obedience. See Rom. 3.

Tim.

But is not this absurd, that the Gentiles which were vnrighteous should receiue righteousnesse?

Silas.

No, because they had faith to receiue Christ, who is the end of the law for righteousnesse, to all that be∣leeue in him, Rom. 10, 4.

Tim.

But how can righteousnesse and vnrighteousnesse meet together in one person?

Silas.

Very well, the righteousnesse of faith may bee found in him who wants the righteousnesse of workes: howbeit when the righteousnesse of faith comes, a mans owne vnrighteousnesse is done away, as touching the guilt of it; and the Spirit begins a righteous life in them, that they may in some measure thinke and do righteous things.

Tim.

What doctrines are wee to gather from these last* 1.7 words?

Silas.

That the righteousnesse of Christ, and the gift of faith, doe differ the one from the other; for faith is wrought in vs by Gods guift, as a hand to take it, the righteousnesse of Christ stickes in his owne person as in the subiect, purchased by his death and obedience. Also this is perfect appeasing Gods wrath, the other is vnper∣fect needing Gods pardon. Secondly, from hence wee* 1.8 learne, that seeing the iustice of Christ is receiued, there∣fore it is bestowed as a free gift, not by merite of works. Thirdly, we learne that the iustice whereby we are righ∣teous before God, is no inherent quality in our selues, because it comes from without vs, namely from Christs obedience imputed to faith; faith finds none in vs, but borrowes of Christ.

Tim.

What is the vse of this last point of Doctrine?

Silas.

It confutes the Papists, who seeke perfect righ∣teousnesse by their owne works proceeding from faith. Secondly, it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it, as a poore begger an 〈◊〉〈◊〉 from a bountifull rich king.

Tim.

What other thing learne we hence?

Silas.

Heere is a notable place to prooue that all elect finners are iustifyed by grace, euen by faith in Christ, without the workes of the Law; for it was giuen to the 〈◊〉〈◊〉 who had no good workes, onely because they beleeued. Lastly, such as are endued with a liuely faith,

may thereby be certaine of their owne election, iustifi∣cation, and saluation by Christ. For euery beeleeuer knowes himselfe to be iustified, and hee that is iustified knowes that he is elect, and he that is elect must needes be saued, because Gods decree is vnchangeable. There∣fore hee that once knowes his owne faith, may thereby be confident and sure of eternall life, according to the tenour of the Gospell, euery where promising life euer∣lasting to faith: therefore to him who can truely say, I beleeue, the truth wil tell him, thou art iust by Christ, and must liue for euer with him. The certainty then of elec∣tion is no where to be found but in the Gospell.

Notes

• * 1.1

  Parts.
• * 1.2

  Method.
• * 1.3

  Interpreta∣tion.
• * 1.4

  1. Doctrine.
• * 1.5

  2. Doctrine.
• * 1.6

  Doctrine.
• * 1.7

  Doctrine.
• * 1.8

  2. Doctrine.