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 16.

Therefore it is by faith that it might come by grace, and the promise might bee sure to all the seed: not to that onely which is of the law, but to that also which is of the faith of A∣braham, who is the father of vs all.

Tim.

WHat is the drift of this text?

Sil.

To proue the former point, that the promise of heauenly inheritance is ours by beleeuing, and not by woorking; the reasons to proue this, are two. First, if the promise bee made vpon any other condition then beleeuing, then it is not free but of debt. Secondly, the promise is not sure, except it bee ours by beleeuing: for there can be no certainty by workes of the law, which we be not able to do perfectly.

Tim.

What other thing is contained in this text?

Sil.

A distribution of Abrahams seede, into beleeuing Iewes and beleeuing Gentiles: the former called his seede after the law, because the law was giuen to the Iewes; the other which be of Abrahams faith, viz. beleeuing Gentiles.

Tim.

What doth he speake of here when he saith [it is]?

Silas.

Hee speaketh of the heauenly inheritance pro∣mised to Abraham; also he saith, it is by faith, to shew that the promise of the heauenly inheritance, was giuen on condition that wee do beleeuc, and that faith is the Instrument to receiue it: and the manner of Scripture phrase, is to attribute that vnto the instrument, which is proper vnto the agent.

Tim.

What is meant by this, that [It might come by Grace?]

Silas.

We may vnderstand by Grace, either the obiect of Faith, that is, Gods grace and mercie offered vnto vs in Christ, which is the very thing that faith looketh vn∣to, and leaneth vpon, as the marke and stay of it: or by grace may bee vnderstoode the scope and end of Faith, which is the glory of Gods grace and fauour: for, it is much to the praise of Gods grace, to forgiue sinners, which beleeue in Christ, without all consideration of merits.

Tim.

What things did we learne from hence?

Silas.

These three things: First, that to attaine a be∣nefit by Faith, and to attaine it freely is all one; Faith & grace being so knit, as one put the other is put, and con∣trarywise. Secondly, that it is a Doctrine that tendeth directly to the glory of Gods grace, to teach, that righ∣teousnesse and life commeth by Faith. Thirdly, that such as will haue heauen by merit of workes, are enemies to Gods grace, whatsoeuer pretence they haue to cloake their wickednesse, yet he puls downe grace, who buil∣deth merit.

Tim.

What learne we by these words, that the promise might be sure to all the seede

Silas.

First, that there is a mutual relation or reference betweene the promise and faith, that is to say; the pro∣mise is made, that men should by faith lay holde on it; and faith on the other side, taketh to nothing but the promise. Secondly, we learne, that Faith maketh belee∣uers sure of their saluation, because it leaneth vppon a

sure and firme promise: for it is the nature of faith to be sure and certaine, yet it is the more firme and certaine, because the promise which it beleeueth, is firm and cer∣taine, like to God the promiser.

Tim.

Were not the promise sure, if it were giuen on condi∣tion to keepe the whole Law?

Silas.

No, because of mans weaknesse which cannot keepe it: as also, because of the Gentiles, which were not subiect to the Law and Ceremonies: and therefore could not haue enioyed the promise of life, if it had bin by the Law.

Tim.

Tell vs, is there any thing which may hinder this cer∣tainty of belieuers?

Silas.

Yea, two things: First, doubt of perseuerance to the end, which satan and the flesh do suggest to the godly. This hinderance may be remoued first by praier, which beeing made from faith for the guift of perseue∣rance, it obtaineth it. Secondly, by the Meditation of Gods eternall loue and couenant, that he will bee our God for euer, ler. 31. 3, 32. 40. and of Christes interces∣sion, which keepeth the beleeuers from salling away, Ioh 17. The 2. hinderance is our manifold and great sins. This hinderance may be remoued, by considering, that none can be without sinnes, and that the best men haue foule ones, who yet lost not the certainty and holde of the promise thereby, because vppon repentance, they were sorgiuen for Christ his sake.

Tim.

But will not this certainty of Faith breede in vs car∣nall security?

Sil.

No, especially if these cautions be obserued. First, that we ground our certainty out of our selues, vpon the infallible promise of God. Secondly, our certainty must be ioyned with feare of offending God, as it is written, Be not high minded but feare, Rom. 11, 20. Thirdly, pre∣sumptuous sinnes are to be auoided, Psal. 19, 13. Fourth∣ly, it may not be applied to licentiousnesse. I astly, wee are not to bee ignorant, that it is neuer seuered from some doubting, which is moderated and ouercome by a

true and liuely Faith.

Tim.

How can our Faith be certaine, and yet be moued to doubting?

Sil.

Yes, for these come of diuers grounds; certainty of faith springeth from the nature of faith, and from the truth and power of the promiser, Rom. 4, 20. but doub∣ting commeth from the weakenesse of faith, as shaking commeth from the palsy, not from the hand.

Tim.

What is the vse of all this?

Silas.

First, it administreth a maruailous great com∣fort to such as haue obtained grace to beleeue truly, al∣though weakly, for they bee without hazard of perish∣ing, and certaine to haue saluation. Secondly, an admo∣nition to labour hard for faith, and to preserue it when we haue it. Lastly, that the Papists must needs doubt of their saluation and be fearfull, seeing they will haue the promise of life eternall fulfilled vnto them, vppon the merit of their workes, and not on their faith only. For they are alwayes doubtfull whether they haue merited sufficiently, they know not when they haue done works enough: yea, in their Tridentine Councell, they com∣mend no other faith but coniecturall, euen a bare opini∣on and haesitation; condemning ful assurance or certain∣ty of faith, for impious presumption, allowing not cer∣tainty of grace, without a speciall reuelation from hea∣uen.