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. IX.

Verses 11, 12, 13. For the Scripture saith, whosoeuer beleeueth in him shall not be ashamed. For there is no difference betweene the lew and the Grecian, for he that is Lord ouer all is rich vnto all that call vpon him. For whosoeuer shall call vp∣on the name of the Lord shall be saued.

Tim.

VVHat is the drift of this Text?

Silas.

To proue by authority of Scripture, what* 1.1 he had said before in verse 10. where he ascribed righte∣ousnesse vnto faith, as to a cause; and saluation to con∣fession, as to a way which leadeth vnto saluation. The argument standeth thus: It is not possible that the scrip∣ture should be broken and vntrue; but the Scripture pro∣miscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text; touching faith, verse 11. tou∣ching confession in verse 13. Therefore men doe be∣leeue with the heart to righteousnesse, aud saluation pertaineth to such as confesse him.

Tim.

What may we learne heereby, that Paul prooueth his doctrine by testimony of Scripture?

Silas.

These lessons: First, that the Scripture is suffi∣cient* 1.2 not onely to teach al needfull truths of godlinesse, but to confirme and prooue it also. Secondly, that the word written, is the infallible rule of al doctrines, which are to bee deliuered vnto the Church, for direction of faith or manners, for in that Paul doth prooue and sta∣blish all doctrines of Christianity by the Scripture alone

(not vsing any other testimony for that end:) Thence it followes, that Scripture onely is the most certaine and vndeceiueable rule of all doctrines. The reasons heere∣of bee, first because God the author of all Scripture, is* 1.3 most perfect in knowledge, and of infinite wisedome; therefore his word must needs containe a perfect rule & direction whereby to iudge of doctrines. Secondly, our faith springs from Scripture alone, Romanes 10, 17. Therefore wee must beeleeue that onely for sound doc∣trine, which can be drawne from the word of God writ∣ten.

Tim.

What vse of this doctrine?

Silas.

First, it serues to admonish vs to try all things* 1.4 which is taught of any Ministers, by the touchstone of the Scriptures, as the Christians of Berea did, Acts, 17, 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures, but refusing all that is diuerse from it. The ancient fathers and Doctours of the Church, nay the Apostles submitted their sermons and writings to this tryall, 1. Thes. 5, 21. 1. John, 4, 1, 2. As we like that Gold onely that will abide the touch∣stone, so wee must holde onely such doctrines as agree with the word of God. Secondly, it confuteth the Pa∣pists which make vnwritten traditions to be a rule equal to holy Scriptures; being indeed a leaden rule of deceit, vncertaine and subiect to change, and to falshoode and error; yet they will haue them imbraced with like reue∣rence and affection as the holy Bible.

Tim.

From whence is this first authority fetched?

Sil.

Out of Esay. Chapter 28, verse 16.

Tim.

Tell vs first what ye doe obserue in the manner of al∣leadging this authority, and what ye note in the matter?

Silas.

Touching the manner, the Apostle doth so al∣leadge the place of Esay, as withal he doth interpret and expound it, which is the best manner of alleadging scrip∣tures, so to cite them as to giue some light to them. For whereas Esay said (he) indefinitely, Paul writeth (who∣soeuer)

vniuersally to shew vs, that an indefinite propo∣sition is equipollent to an vniuersall. Secondly, Paul mentioneth the obiect of our faith (in him (that is) Christ,) whereas Esay saide onely hee which beleeueth. Thirdly, in Esay it is written (shall not make hast) in Paul shall not be ashamed, (that is, frustrate of his successe, be∣ing deceiued of that they looked for,) which is a fruite and consequent of hast: for such as are hasty and preci∣pitant, doc their businesse vntowardly, and naughtily; as Saul did when hee made hast to offer sacrifice before Samuel came, wherein hee did greatly sinne, and was thereby brought to shame. As also Peter his precipita∣tion, caused shame to him; whereas the true beleeuers without such shame, shall obtaine forgiuenesse of sinne by Christ.

Tim.

What note ye in the matter of this sentence cited out of Esay?

Silas.

First, that as the high cause, to wit, predestina∣tion or election, is not restrained to the Iewes onely, but powred out vpon all sorts of men, as well as Iewes, Rom. 9, 29. so is faith (the next cause) equally giuen to all people, without difference of nation whatsoeuer. Se∣condly, that the reason why many Iewes and others bee ashamed and confounded is, for that they beleeue not, because who-soeuer beleeueth, shall not bee ashamed. Thirdly, that the true iustifying faith hath no other pro∣per obiect but Christ Iesus, and him as he is both dead & quickened; this is that brazen Serpent towards which our faith looketh. Fourthly, that Christ is very true God, because we are bound to beleeue in him, see Iohn 14, 1. This confuteth the Arians denying Christs eter∣nall and naturall diuinity. Fiftly, that the vniuersality of the promises of the Gospell, are restrained and limited to beleeuers and to them also they be extended, and to euery one of them, and to none other; there is an vniuer∣sallity of beleeuers, as there is of vnbeleeuers.

Tim.

But the Iewes did appropriate the promises of God to* 1.5

themselues alone, as the true and sole heires thereof.

Sil.

They did so, but vniustly; for now vnder the Gos∣pell (howsoeuer before there was manifolde and great difference, see Rom. 3, 2. Also 9, 4, 5.) there is no distin∣ction, but Iew and Gentile are al one. For first, they haue all neede of saluation, all being sinners, destitute of Gods grace, and of the gift of true righteousnesse, Esay 53, 6. Rom. 3, 23. Or if wee looke vnto the meritorious cause which is Christ, in him all haue like intrest by Gods mercy, Rom. 11, 32. or the meanes whereby to be made partakers of Christ (which is Faith) a guift bestowed by God indifferently vpon the Iewes and Gentiles, Gal. 3, 8. Ephes. 2, 17, 18.

Tim.

In what sence is God saide to be Lord of all?* 1.6

Silas.

Because hee is the common Creator of all, who made both Iew and Gentile. Secondly, because he is the iustifier of all, without respect of countrey, euerie one which beleeueth in Christ, shall haue righteousnesse be∣fore God; who is one which doth iustifie the circumcisi∣on by Faith, and the vncircumcision through faith, Rom. 3, 30. From whence it doth follow, that God accepteth not persons, Acts 10, 30. so as to loue one the more be∣cause he is a Iew, or the lesse because he is a Gentile, but is of like affections to all the faithfull, of what people or language soeuer: as a Father is well affected vnto all his children which do well, and a workeman to all his work made by him: so is God good to all his people without distinction of place. Therefore a Gentile though not cir∣cumcised, yet if he haue faith, he shall become righteous and liue for euer: whereas an vnbeleeuing Iew shall be sent away vniustified, though he be circumcised.

Tim.

What is meant by this, that God is good to all?

Silas.

That he is abundantly louing and kinde (not to euery particular person, without exception of any singu∣lar) but to all men of all sorts, for [Riches] signify plen∣tifull goodnesse, as Ephes. 2, 4, 7. and by [all,] is often meant some of all kinds, Countreyes, and degrees, as 1.

Tim. 2, 3. Rom. 11, 32.

Tim.

What are we to learne from hence?

Silas.

Not that euery man and woman be elect, called, and iustified, as some falsely collect from hence, beeing the enemies of Gods grace, sufficiently confuted from this place, where the vniuersall particle (all) is limited to such as call vpon him, which none do in truth but be∣leeuers onely: but that any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it, Ephes. 2, 7, 8. Secondly, God so loues his* 1.7 Children, as he is not onely (good) to them, but (rich) to them, and heapeth his grace vpon them. See Ephes. 2, 5. Thirdly, wee haue no cause to enuy other Christians, seeing God is rich enough to suffice all, as the Sun hath* 1.8 light enough for all that stande in it. Therefore, as the Iewes are to be blamed for grutching at the conuersion of the Gentile, whereby nothing was taken from the Iew, so they are faultie and do sinne, which frette at the prosperity of others, either spirituall or bodilie. This di∣sease springeth frō hence, that they consider not that the goodnesse of God is bottomlesse, being such a fountain as can neuer be drawne dry, his riches being farre vnlike worldly riches, which are diminished by giuing.

Tim.

Whence is the second authority fetched?

Silas.

From Ioel 2, 32.

Tim.

How may it appeare that Paul doth rightly apply this to Christ and to faith in him?

Sil.

By comparing this text with Acts 2, 21. where Pe∣ter expoundeth this place of Ioell touching Christ & sal∣uation by him: such harmony there is in the holy Scrip∣ture.

Tim.

What doctrine learne we from this verse?

Silas

That whosoeuer confesseth Christ, and calleth vpon him, is sure of saluation, because God hath so pro∣mised. Secondly, that religious prayer is to be directed vnto God alone, because hee alone is the searcher of the heart, and is God alsufficient, Gen. 17, 1. Here falleth to

ground inuocation of Saints. Thirdly, that there is no true prayers but in the Church of God, (which is the Sion and Ierusalem,) where the Prophet promiseth deli∣uerance and saluation. Fourthly, the people of God neuer pray to him in vaine; for howsoeuer they are not heard in that very particular which they request, for that God seeth it not expedient for thē; yet seeing they that call on him are saued, therefore hee is neuer called on without great fruite and wholesome effect. This is a great encouragement to diligence, yea and vnto con∣stancy in calling vpon God through Christ, considering that they shall be heard vnto saluation, though they be not alwayes heard vnto their desire.

Notes

• * 1.1

  Scope.
• * 1.2

  Doctrine.
• * 1.3

  Reason.
• * 1.4

  Vse.
• * 1.5

  Doubt.
• * 1.6

  Interpreta∣tion.
• * 1.7

  2. Doctrine.
• * 1.8

  Doctrine. 3