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. XV.

Verse 25, 26.

To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God.

Tim.

VVHat is the drift of this Text?

Silas.

To expresse the cause or end for which

God doth iustifie elect sinners, which is, the manifestati∣on of his righteousnesse & patience, to the glory of his name.

Tim.

What is heere meant by righteousnesse?

Sil.

The truth and fidelity of God, in sending his son according to his promise, to worke the work of our re∣demption. Secondly, the Iustice of God, in inflicting the whole punishment of sinne vpon the person of his Sonne. Thirdly, the mercy of God in smiting his Sonne, that he might spare vs. We may vnderstand it of that which before was called the righteousnesse of Faith, which God hath manifested to be the true iustice wher∣by men are iust before him.

Silas.

What learne we from this?

Tim.

Seeing that God in reconciling the world vnto him by his Sonne, did secke his owne glorie, that is the marke which we our selues are to ayme at in seeking our saluation, not seeking so much to be saued, which may come of selfe-loue, as that in our saluation, God may haue his glory.

Tim.

May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode?

Sil.

True, it may be called the righteousnesse of God, because the person was God which wrought it, & that is the onely righteousnesse which God doth allow; and by which wee are acceptable. For when this righteous∣nesse of Christ is giuen vs, euen in our Iustification, both sins past, present, and to come, are forgiuen vs.

Tim.

Why doth he say then by forgiuenesse of sinnes passed?

Silas.

Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed, because forgiuenesse is pro∣perly of sinnes past which men haue formerly done. But the former interpretation seemeth to bee the best, be∣cause of that which followes at this time present. So then the meaning is this, that as well the sins done be∣fore Christes comming in the flesh, as those done since

his first comming, are forgiuen Gods Children which beleeue.

Tim.

What was the vse of this?

Sil.

To teach vs that the merit of Christs death, looketh* 1.1 backwards, and not onely forwards, to them beleeuers* 1.2 that liued in the world before his passion, aswell as to them that liued after his death: and so he is the Lambe slaine from the beginning of the world. For from the fall of Adam, no forgiuenesse of sinnes to any but tho∣rough Christ beleeued on.

Tim.

Why is this added [Through the patience of God?]

Sil.

Because he would shew that God doth bear with those sinners whom he will forgiue.

Tim.

What is the patience of God?

Silas.

It is that propertie whereby hee suffereth them long, exercising it towards the Reprobate in taking frō them all excuse, and towards the godly in giuing them space of repentance.

Tim.

What may we learne from hence?

Silas.

First, to vse patience towards such as do offend vs, that we may be like vnto God. Secondly, not to 〈◊〉〈◊〉 though God doth verie often for beare offenders, because they may be such as God meaneth to forgiue, and eternally saue to his owne praise.

Notes

• * 1.1

  Hebr. 13, 8.
• * 1.2

  Apoc. 13, 8.