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. VI.

Verses 6, 7, 8. But the righteousnesse which is of faith speaketh on this wise, Say not in thy heart who shall ascend into heauen? (that is to bring Christ from aboue,) or who shall de∣scend into the deepe? (that is to bring Christ from the dead,) but what saith it, &c.

Tim.

VVHat is the scope of this Text?

Silas.

As before he described the righteous∣nes* 1.1 of the law out of Moses, so now by an antithesis, (out of Moses) he setteth foorth the righteousnes of faith by the effects, obiects, and properties, plainely shewing that it driueth away doubting and feare frō the conscience; &

leaneth vpon the word of promise, beeing possible, ea∣sie, and certaine; and in all these it is quite opposite vn∣to the legall iustice.

Tim.

Declare now plainely the summe of this Text.

Silas.

It is thus much: that the righteousnesse of faith* 1.2 neyther leaueth the conscience doubtfull of saluation, nor striketh in it any feare of condemnation but: staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes, and risen againe for our righteousnesse, it engendereth firme quietnesse in the hearts of beleeuers, and draweth free confession from their mouth, of Christs death, resurrection, and as∣cension.

Tim.

What be the parts of this Text?

Sil.

Two: the first negatiue, shewing what faith spea∣keth* 1.3 not, or forbiddeth, with the cause and reason why. verse 6, 7. The other affirmatiue, teaching what it is that faith faith, and what manner of thing it is.

Tim.

What doth faith forbid, and why?

Silas.

All doubting about eternall life in heauen, vpon this ground, because Christ is ascended thither for vs. Secondly, it forbiddeth all trembling, and feare of bee∣ing tormented in hell, vpon this reason, because Christ being dead, hath by his death ouercome eternall death, not for himselfe, but for his members.

Tim.

Come wee to the words, and tell vs what is meant by the righteousnesse of faith?

Silas.

That which before in verse three is called the* 1.4 righteousnesse of God, standing wholly in beleeuing; or the righteousnesse of Christ, being laid hold vpon by faith, or a person iustified by faith in Christ; it is no mat∣ter which of these we follow.

Tim.

But how may this righteousnesse bee saide for to speake?

Sil.

By a figure called Prosopopoia, as Rom. 8, 19, 20. Paul putteth a person of a reasonable creature vpon the iustice of faith, and bringeth it in speaking and declaring

it selfe what manner of thing it is, and what it works in be∣leeuing hearts.

Tim.

What may we learne from these first words?

Silas.

That a liuely faith is necessarily required as an in∣strument* 1.5 to receiue true righteousnesse before God. Se∣condly,* 1.6 whosoeuer is indued with this faith, hath that righ teousnes which God alloweth of in iustice; not that faith* 1.7 (as it is a quality, a worke, or guift, is this iustice,) but be∣cause God imputeth to faith the iustice of his Son Christ, which alone is able to appease him, and to abide the rigor of his law, which faith as a worke cannot doe.

Tim.

What may wee learne by this, that Paul confirmes the doctrine of free righteousnesse by faith, out of Moses his wri∣tings?

Silas.

That Paul the Apostle and Moses writings, had good agreement in the doctrine of the Gospell. Second∣ly, that the righteousnesse of faith hath witnesse from the law and the Prophets. Thirdly, that Moses knew and prea∣ched the Gospell as well as the Law; hence it is that Mo∣ses lawe doeth oftentimes signifie the whole doctrine of God, as Psal. 19. 7.

Tim.

Why then is Moses accounted a Preacher of the* 1.8 lawe, and set against the Apostles and Christ, the preachers of the Gospell? Iohn 1. 17.

Silas.

Moses had this denomination of that which hee did for the most part, and that was to publish and expound* 1.9 the lawe to the people: howbeit the promises of grace are contayned in his writings also, & he prophesied of Christ, Iohn 5. 46. For Moses wrote of mee: euen as Christ and his Apostle did preach the law and vrged repentance, Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace, they are therefore called the Mini∣sters of grace, and dispencers of the Gospell.

Tim.

What vse of this poynt?

Silas.

It serueth to draw the Iewes the sooner to em∣brace* 1.10 the righteousnes of faith, since it was taught by Mo∣ses, a Prophet whome they much honoured and respected,

and yet refusing to beleeue in Christ, euen for that they thought therby to be drawn away from this Moses; wher∣as Paul tels them that there is no such matter, if they would beleeue Moses: but contrariwise they must receiue Christ, whome hee preached: as Iohn Baptist, so Moses prepared Disciples for Christ, the one more, the other lesse clearely.

Tim.

But how may it appeare to vs, that Moses in this testi∣mony* 1.11 did speake of Christ and the Gospell?

Silas.

First, out of Moses wordes, Deut. 30. 6. 11. the* 1.12 promises of conuersion to God, and circumcision of the heart are parts of the Gospell; and this was the commaun∣dement, and not the legall precepts which that day hee spake. Secondly, out of Paul, who in this place tearmeth the word which Moses spake, to be the word of faith, verse 8. Thirdly, if Paul had vsed this text of Moses by allusion, agreement or proportion onely (as if such wordes as were spoken by Moses touching the law, might fitly be applied by Paul to the Gospell,) then had they not serued the pur∣pose of the Apostle; which was to confirme by testimony of Moses, that which hee had spoken before touching Christ, being the end of the law for righteousnesse to him that beleeues. They are then deceiued which think that Paul alludeth to Moses, citing him by way of consequence and not directly; or that he doth speake of the bare know∣ledge or performance of the law, either by natural strēgth, or as it is made easie by grace: for then Paul shoulde not haue spoken of righteousnesse by faith, but of sanctificati∣on and newnes of life; which is quite besides his drift and scope, which is out of Moses to commend the righteousnes of faith, as is very plaine in the text.

Tim.

But the Apostle doth not report Moses words.

Silas.

True, not in so many letters and sillables, for some∣thing is altered, also added and taken away; but in sence and meaning hee doeth alledge them, and that is suffici∣ent.

Tim.

What is meant by [saying in thy heart?]* 1.13

Sllas.

Thus much: thinke not doubtfully within thy

selfe, or let not thy minde bee perplexed with wauerings, thoughts and reasonings.

Tim.

What is meant by this question [who shall a seend into heauen?]

Silas.

Thus much, as if it were sayd, Who shall goe thither for vs, to bring vs word, whether God bee pacified with vs, and meaneth to giue vs saluation there?

Tim.

What is meant by the other question [who shall de∣scend to the deepe?]

Silas.

By the [deepe] is meant Hell, as Reue. 9. 1. 11. & 20. 1. To descend to the deepe signifies to goe downe in∣to the place of torment: the meaning is, who shal go down thither to tell and assure vs that we are free from the male∣diction and damnation of hell, and shall neuer be throwne down into that deep burning lake?

Tim.

What are we to learne from these questions?

Silas.

First, that they which sticke to their owne* 1.14 workes, and thinke to be saued by their owne deseruings, they haue wauering and vnquiet consciences, troubled with doubtings, tremblings, and feare; for that which the righteousnesse of faith speaketh not, that the legall iustice doeth speake. The reason of this doctrine is, because the* 1.15 lawe which promiseth life to perfect obedience, giues no power to obey; it threatneth death against euery trans∣gression, but giues no remedy against any such euill and misery. Therefore it must needs be that such as follow the righteousnes of the law, must still be filled with anguish of Soule, because their conscience witnesses vnto them, that they haue not done all which the law commaunds, but are transgressours manifold wayes in many thinges, and so re∣maine perplexed and without rest.

Tim.

What is the vse of this poynt?

Silas.

This sets foorth the miserable condition of all* 1.16 such as seeke righteousnes and life, by their owne deedes; for such can neuer haue any sounde ttanquility; well may they haue benummed dead consciences, but pacified con∣science, they cannot haue; because they alwayes lack what

is required by the law, which condemneth to death eue∣ry fault euen the least.

Tim.

What other thing is to be learned out of these questi∣ons?

Sil.

That there are two maine doubtings which vse to* 1.17 perplex and trouble mē, that are without faith in Christ, the one is how to be saued and to attaine heauen. The other how to escape hell and damnation. And these two doubtings are continuall and necessary effects of legall righteousnesse: for a man that hath not wholly kept the law, must needes doubt whether hee shall haue eternall life. For it is promised vpon no other condition but of exact and strict performance, and he who knoweth that he hath done things against the lawe, must needs bee in feare of damnation, because it is threatned vnto euery sinne.

Tim.

Haue ye yet any other instructions out of these questi∣ons?

Sil.

Yea, namely this, that these doubtings are con∣trary* 1.18 and repugnant to the nature and property of faith, whose property is to expell doubting, as heate expels coldnesse; as appeareth by Iames, which tels vs that faith forbids vs to wauer, Iames, 1, 6. and by the wordes of Paul the Apostle, Rom. 4, 20, 21.

Tim.

But how then comes it to passe, that beleeuers are often* 1.19 troubled with doubtings?

Silas.

This happens through the infirmity of their* 1.20 flesh and naturall weakenesse, which wrestles and striues with the assurance of faith, which though it be certaine and firme, yet it is not perfect and full. And from the imperfection of faith, there comes doubting, as Christ saith to his Apostles, Why doubt ye, o ye of little faith? For the hand shaketh through palsie, or some other weake∣nesse, though the property of the hand be to holde fast: so of the weakenesse of faith ariseth doubting; but the property of faith is to breed affiance and confidence, and to driue away doubtings and feares, euen as the Sunne

scatters mists, Ephes. 3, 12. Hebrewes 10, 2. 2. Colossi∣ans 2, 2.

Tim.

What vse is to be made of this point?

Silas.

It teacheth a maine difference betweene the* 1.21 righteousnesse of the law and of faith: for of this springs tranquillity through the assurance of Gods loue; and of the other trepidation and trembling through consci∣ence of sinne. Secondly, it confutes the Papists, who deny infallible assurance and certainty to bee the office of faith, and destroy the very nature of faith which is, to assure men. Thirdly, it warnes vs to detest doubting as a thing contrary to faith, and out of an hatred of it to fight against it. Fourthly, it exhorts all men to seeke af∣ter faith, by which alone they are able to get victory o∣uer doubtings; which may well assault faith, but must be ouercome by faith, 1. Iohn. 5, 4.

Tim.

But from whence fetcheth faith a remedy against doubtings and feares?

Silas.

From the ascension of Christ into heauen, a∣gainst the doubting of saluation; for if Christ be ascen∣ded and possesse heauen in our names, and there make request for vs, then wee must needs deny his ascension, and fetch him backe from heauen againe, if wee make question how to be saued.

Tim.

Whence haue wee the remedy against the feare of con∣demnation?

Silas.

From the faith of Christ his death and resurrec∣tion. For if Christ be dead and raised from the graue, then hath he gotten victory ouer sinne, death, hell, and Sathan. Therefore what is it else but to deny his death, and to bring him backe againe to the Crosse and graue, if wee should greatly feare the torments of Hell? Consi∣der this well.

Tim.

What are we to learne from hence?

Silas.

That an vnbeleeuer denies the death, resur∣rection, and ascension of Christ, whatsoeuer profession he make. Secondly, that the articles of Christs death and

resurrection and ascension, be as a fortresse against infide∣lity,* 1.22 doubtings and feares; and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith: therefore they ought to be well knowne, and often with good study meditated on.

Notes

• * 1.1

  Scope.
• * 1.2

  Summe.
• * 1.3

  Parts.
• * 1.4

  Interpreta∣tion.
• * 1.5

  1. Doctrine.
• * 1.6

  2. Doctrine.
• * 1.7

  Faith proper∣ly taken, is not our iu∣stice before God.
• * 1.8

  A doubt.
• * 1.9

  A solution. Therefore Law and Gos pell to be de∣stinguished by the nature of doctrine and not by bookes.
• * 1.10

  Vse.
• * 1.11

  Doubt.
• * 1.12

  Solution.
• * 1.13

  Interpreta∣tion.
• * 1.14

  Doctrine.
• * 1.15

  Reason.
• * 1.16

  Vse,
• * 1.17

  Doctrine.
• * 1.18

  Doctrine.
• * 1.19

  Doubt.
• * 1.20

  Solution.
• * 1.21

  Vse.
• * 1.22

  To him who hath not the fruit of these, to him Christ is not dead, risen, and as∣cended.