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.

Verse. 17.

As it is written, The iust shall liue by Faith.

Tim.

WHat is the drift of these words?

Silas.

To proue by authority of Scripture, that whosoeuer belieueth the Gospell, shalbe* 1.1 accounted righteous, and so be saued. This sentence of Habakuk, is also an illustration, as if Paul should say; This Doctrine, by Faith to be iustified, agreeth with the Pro∣phets, and is neyther new or absurd.

Tim.

What may we note in this Text.

Silas.

Two things: First, the manner how this autho∣rity is brought in [As it is written.] Secondly, the autho∣rity it selfe [The iust shall liue by Faith.]

Tim.

What was obserued in the manner of alleadging this authority?

Silas.

These few things: First, that Saint Paul citeth not so much the verse, as the Booke of Scripture wherein it is written. Secondly, that he contenteth himselfe, to proue Doctrine by authority of Scripture. Thirdly, that he ci∣teth but one Testimony. Fourthly, that the Doctrine of free pardon and imputed righteousnesse, is hard to bee perswaded vnto men, yet hath witnesse from the Prophets. It hath euer seemed to humane reason very repugnant, and a thing vnlikely to be true; that a wicked liuer, a periured

person, a common lyer, a railer, an oppressor, an vnchast liuer, a blood-sucker, or such like; only by belieuing the Gospell, should suddenly become iust, and be accounted righteous and vnblameable. Against which Doctrine, the Papists to this day like Dogs doe barke, railing at it, and the Preachers of it, saying; that it ouerthrowes all Lawes and Discipline, and takes away out of mens society, all vse of punnishments and rewards, laying open a gappe to all wickednesse, (if it should be preached,) that without righ∣teous works, without any habite or actions of iustice, only by Faith in Christ, sinners may bee iustified with God. Therefore, out of good discretion, to stoppe the mouths of calumnious slanderers, and to put humane reason to si∣lence, Paul citeth this place of the Prophet, least he bee thought to haue brought in a Doctrine full of nouelty and absurdity; it being receiued long before in the Iewish Church, by authority of propheticall Oracle, which is three times alleadged in the new Testament. First, Heere. Secondly, Gal. 3, 11. Thirdly, Heb. 10, 〈◊〉〈◊〉. to illustrate this Doctrine of iustice and life eternall, to be had by faith alone; and howsoeuer the Prophet who first vsed these words, might aime (in part) at the refreshing and comfor∣ting of the godly in those troublous times, vnder Nebu∣chadnezar, when their captiuity was sharpe, and their de∣liuerance long deferred; yet because temporal deliuerance were Tipes of eternall, and depended vpon Christ, it is not to be doubted, but Paul hath rightly applied it to the spi∣rituall deliuerance, by the Messiah to come, through Faith. Wherby the elect (both vnder Law and Gospel) were safe, and made pertakers as well of Iustification and remission of sinnes presently, as of life eternall in the Heauens. Which concord, in this great trueth of righteousnesse by* 1.2 Faith, betweene the Prophets and Apostles, it is implied not obscurely, by this Particle [As] and whereas Paul as∣cribeth vnto holy Scripture, the authority to proue the question in hand; whether Faith or workes do iustifie be∣fore God; we may note further in what estimation wee

ought to haue the written word; namely, to account it the perfect rule of al diuine truth: acording to which, we ought to examine and iudge of al controuersies in matter of Faith and Religion; for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine, or deter∣mine any doubt or question, which may arise about it, still to runne vnto Scriptures for probation; which shewes the Scriptures alone to be a sufficient directory, and a compe∣tent Iudge of all controuersies in Religion.

Tim.

What did we obserue in the authority it selfe?

Sil.

The reading and the Interpretation. The reading standeth thus, [The iust by Faith shall liue] this is the better reading; or thus, [The iust shall liue by Faith] this is the worse, as though we were first iust, and afterward should liue by Faith. Also, the word [His] is in the Prophet, [The iust shall liue by his owne Faith;] but it is left out by Paul because it is sufficient (without the pronowne) to proue his purpose, that [The iust by Faith shall liue.]

Tim.

What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk?

Sil.

To shew the duty of iust men in dangerous times; namely, by Faith to waite and rest vpon God, if they would liue and be preserued; when other which had confidence in themselues were destroyed.

Tim.

What is the meaning as Paul sciteth it?

Sil.

To teach thus much: that such as imbrace righte∣ousnesse by Faith, shall be saued from Sinne, Hell, and Sa∣than, and liue eternally in Heauen; as well as be deliuered heere in earth, from temporall dangers.

Tim.

What Doctrines were gathered heere?

Sil.

These three chiefely: First, that none shall liue but the iust. Secondly, none iust but by Faith. Thirdly, euery one is iustified by his owne Faith.

Tim.

Why shall none liue saue the iust?

Sil.

Because God hath not promised life but to such as are iust: as it is written [Doe this and liue.] Secondly, he threatneth death to sinne, and to all vnrighteousnesse;

therefore, all vniust persons are certain to perish; which sheweth the necessity of seeking and getting perfect iu∣stice by beleeuing the gospell.

Tim.

Why is none Iust saue by Faith?

Silas.

Because all men (euen the best) do lacke righte∣ousnesse of their owne; therefore, they must seek it els∣where in Christ, by Faith. Rom. 10, 3, 4, 5. Phil. 3, 7, 8, 9.

Tim.

How is it declared, that none is Iustified but by his owne Faith?

Silas

As none seeth but with his owne eye, or taketh hold of a thing but with his owne hand, or eateth but with his owne mouth, or walketh but with his owne feete; so none seeth Christ to be his Sauiour, or taketh hold of his merites, or feedeth on him, or walketh and commeth to him, any otherwise then by his own Faith, which is the eye, hand, and mouth of the soule.

Tim.

What other things learned we from this Text?

Silas

That we haue many notable benefites by Faith, to wit; Saluation, Righteousnesse, and Life, who of all other be most principall. Secondly, that to liue by faith, it is to exercise Patience, Hope, Wisedome, Loue, O∣bedience out of a liuely Faith; by which, a Christian is made able to mooue himselfe to all good duties: vnto which, by power of Nature, wee can by no meanes at∣taine.

Tim.

Is there any further thing to be obserued in this Text for our instruction?

Silas.

Yea, it commendeth vnto vs the difference be∣tweene the Law and the Gospell, how the righteousnesse of the one is distinguished from the other: For the righte∣ousnesse of the Law requireth workes, and the fulfilling of the Commandements. Leuit. 18, 5. Galath. 3, 12. But the Gospell saith [The Iust by Faith shall liue.] The righteous∣nesse of the Law, is a perfect obedience; the righteous∣nesse of the Gospell; is an imputation thereof to the E∣lect Sinner, at what time he beleeueth. Rom. 4, 24. The Righteousnesse of the gospell God giueth to vs, but the

righteousnes of the Law, men do giue it to God. There is good vse of this difference, and is to be held constant∣ly, because it freeth the trobled Conscience from snares and perplexities, when hee shall perceiue, that though he lacke good Workes, and be full of wicked manners, yet vnto the forgiuenesse of sinnes, and absolution be∣fore God, it is enough only to beleeue in Christ, accor∣ding to the gospel. Secondly, it takes from man, al cause of reioycing and glorying in himselfe, that he may glo∣ry only in this; That he knowes God to be mercifull, to pardon his sinne, and accept him for righteous, when by his sinfull Workes, and transgressions of the Lawe, hee deserued death. Ier. 9, 23.

Notes

• * 1.1

  Habak. 2, 4.
• * 1.2

  Papists must blame the Prophets and Apostles, and not vs.