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. II.

Verses 4. 5.

Now to him that worketh, the wages is not counted by fa∣uour, but by debt, but to him that worketh not, but beleeues in him that iustifieth the vngodly, his faith is counted for righte∣nesse.

Tim.

VVHat is the drift of this text?

Sil.

To proue iustification came not by woorkes, but of faith, by an argument of contraries; three contraries set against three: as first, he that worketh not, and hee that worketh. The second contrariety is be∣tweene fauour and debt: the third is wages and imputati∣on.

Tim.

How stands Paules argument from these contraries?

Sil.

Thus; if Abraham were iustified by merit of works, then he had his righteousnesse by debt, and as a wages, but his righteousnesse came to him not of wages and debt, but of fauour and by imputation: therefore hee was iustified, not by workes but by faith. Or more briefly thus: If Abra∣ham was iustified by fauour and imputation, therefore not by desert of works, but by beleeuing.

Tim.

What is meant by him that worketh?

Sil.

Not one that hath or doth works, but one that de∣sireth to deserue by his workes, which appeareth by this: First, a beleeuer must be a worker, and such an one was be∣leeuing Abraham. Secondly, wages and debt is giuen to merit, not to works.

Tim.

What learne wee by this, that the reward is counted according to debt, to him that will clayme it by merite of workes?

Sil.

That eternall life is due to him that can fulfill the law; this commeth by vertue of a compact or couenant which God hath made, promising to them which doe the law, that they shall liue by their works.

Tim.

What is meant by him that worketh not?

Sil.

Such an one as either hath no workes to commend him to God, and deserue his fauour; or hauing workes, do put no affiance nor trust in them.

Tim.

What was the doctrine here?

Sil.

That wee must claime nothing by our workes: the reason hereof is, first, because our good workes are ioyned with many euils. Secondly, our workes be not our owne.

Thirdly, there is no proportion betweene our workes and the kingdome of heauen. Fourthly, our workes are a due debt. Fiftly, our best workes haue their imperfec∣tions and wants, that we do not all good workes, ney∣ther do we them in perfect loue of God and our neigh∣bour.

Tim.

What is it to beleeue in him that iustifieth the vn∣godly?

Sil.

To put trust in him that he will bee mercifull to our sinnes, to forgiue them to vs for Christ.

Tim.

Who are the vngodly?

Tim.

Such sinners as be straungers from God, as all the elect be before their calling.

Tim.

Doth God accept wicked men to fauour while they are wicked?

Sil.

No, but first hee forgiueth their sinnes. And se∣condly of wicked hee maketh them good, putting his holy spirit into them, to regenerate and sanctifie them. But at their iustification he findeth them vngodlie, and maketh thē godly; and he doth it, both by taking away the guilt of all their sins by free pardon; also, by clean∣sing away the filthinesse of sinne, by a powerfull sancti∣fication.

Tim.

What is meant heereby, That his Faith is counted to him for righteousnesse?

Silas.

That the righteousnesse of Christ is reckoned the righteousnesse of that person, which doth by Faith embrace Christ.