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. VII.

Verse 13.

For the promise that he should be the heyre of the world, was not to Abraham or to his seede through the law: but through the righteousnes of faith.

Tim.

VVHat is the scope and drift of this text? what is the purpose of Paul?

Sil.

To prooue by a newe reason, that Abraham had righteousnes, not by his workes but by his faith: the rea∣son is this; By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but A∣braham was heire of eternal life, by beleeuing the promise, therefore also he had righteousnes by beleeuing.

Thus most commonly the purpose and connexion of this text is laide downe by interpreters: But Maister Beza and Paraeus wil haue it not a new argumēt to proue the princi∣pall thing in question, viz, that righteousnesse is by faith, (for this is not the thing concluded, but the medius termi∣nus, or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith, (not they which walke in the steppes of his circumcision or works:) for the lawe,

viz. (workes of the lawe naturall or written) is nothing to this child-ship (as I may speak:) reason is because the pro∣mise giuen to Abraham to bee heire of the worlde, or to haue the world his inheritance, came to him by the righte∣ousnesse of faith: therefore they which walke not in A∣brahams workes, but in his faith be his children; as Abra∣ham became their father, not by his working, but by be∣leeuing: If this sence and coherence be iudged best, then by world, the beleeuers dispersed and scattered ouer the worlde is meant: also there is an Ellipsis of the worde (giuen) which should bee added to promise; and the par∣ticle disiunctiue (or) hath couched in it a close obiection; as thus: Be it that the promise of being father of many na∣tions, and heire of the world, were giuen to Abraham, on condition of his beleeuing, yet to his seed it might be on condition of workes: no, saith Paul, in no wise; the reason is rendred in the next verse, because so the promise of the inheritance and faith should be void and of no effect.

Tim.

What is meant here by the world, as you doe Iudge?

Sil.

Some say the land of Canaan, at least typically and mystically: some by it vnderstād all the beleeuers which are dispersed through the worlde, as is aforesaide: some by it vnderstand all the creatures of the world, which are the in∣heritance of Abraham and euery faithfull person: and I take it to be meant of the world to come, euen of the pos∣session of saluation in heauen, of the celestiall inheritance. That this is the meaning, may appeare by the whole for∣mer treatise of iustification, also by the 14. verse of this Chapter; wherein by heire, none can bee meant but the heires of eternal life: if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other, it is not a misse.

Tim.

What learne ye hereby, that this inheritauce of hea∣uen dependeth vpon the promise of grace?

Sil.

That beleeuers may surely looke to haue it in the end, because the promise doth not deceiue, seeing it is his promise which cannot lye. Secondly, wee learne that it

behoueth the faithfull to haue an eye still vpon the pro∣mises, and to haue their refuge thither when they shall be assaulted; as a chased Hart flies to the colde broke, and the fearfull Coney to the rocke or borrow; so wee being tempted run to the promises.

Tim.

Vpon what condition was this promise giuen or made of God to Abraham.

Silas.

Not vpon condition that he should fulfill the Law, because the Lawe was published long after the promise, and therefore could be no condition thereof; againe, none can possibly keepe the Law. But the pro∣mise was giuen vpon condition of beleeuing, namely; that Abraham & his seede should embrace it by faith.

Tim.

What doth this shew vnto vs?

Si.

The necessity of Faith, in that we are not partakers of the promises without it. 2. the excelency of faith, that to it the greatest promises are made. Lastly, frō hence we are exhorted to labour and striue to attaine the guift of Faith, and to encrease it if we haue it, labouring against hinderances. Let this be further noted, that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance, yet it cōprehends the church of Christ ouer the world, as a spirituall heritage, yea & the right to temporall things in this world, 1 Cor. 3, 21. and all this thorough Christ the promised seed.