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.

DIALOGVE I.

Verse 1.

Therefore being iustified by faith, wee are at peace with God through Iesus Christ our Lord.

Timotheus.

WHat is the connexion or dependance betweene this Chapter and the former. Also tell me the argument of this Chapter, and of what parts it consisteth?

Silas.

Paul hauing taught in the last verse of the former Chapter, that mans iustification be∣fore God, was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended, now he continueth the same argument, and sheweth what a ri∣uer of benefits do flow out of this Fountaine of free Iu∣stification, both to present comfort, and life eternall in the heauens. Vpon the rehearsall and demonstration of which benefits, (as the two principall parts) this Chap∣ter

standeth. For first, he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord, beginning with iustification, the foundation of reconciliation & peace, whence the rest do yssue to ver. 5. after followeth the demonstratiue confirmatiō of the same, to verse 19. Vnto which is anexed an answer, tou∣ching a question wherefore the Law entred, namely, to encrease sinne, and make the grace of God to super∣abound, in the two last verses. For this first verse, there be these foure thinges done in it. First, the Author and worker of so many great benefits is mentioned, [The Lord Iesus Christ.] Secondly, the hand which receyueth him, to wit, [Faith.] Thirdly, Iustification, as the ime∣diate fruite of Faith in Christ. Fourthly Peace, as the neerest effect of a iustifying Faith. Touching the words, by Iustified is meant as afore in Chapter 3. to bee absol∣ued from sinne, and accepted as righteous before God, thorow or by faith; that is, not for faith as a meritori∣ous cause, or by infusiō of the habite of faith formed by loue, but by faith, as a spirituall hand & instrument re∣ceiuing Christ dead and raised again. By peace, not mu∣tuall concord between Iew and Gentile differing about the Law, but reconcilement with God; and therefore the verbe [Haue] is to bee read in the indicatiue, not in the imperatiue moode, as the olde Latine translation reads it; which reading and sence, some of the Fathers fauour, contrary to the authoritie of the Greeke Copy.

Tim.

What is the drift of this Chapter?

Silas.

To teach and set foorth iustification by the ef∣fects, and by the contraries. The effects of iustification mentioned in this Chapter, be sundry. First, peace with God. Secondly, accesse vnto his grace. Thirdly, stan∣ding in that grace. Fourthly, hope of glory: these bee internall, they which follow be externall. Fiftly, reioy∣cing vnder that hope. Sixtly, ioy in tribulation. Sea∣uenthly, patience and experience out of a sence of Gods loue in Christ. The contrary is Adams disobedi∣ence and death ensuing thereby.

Tim.

What vse is to be made of these fruites of Iustifica∣tion?

Sil.

A two-fold vse: First, there is a reason from them to proue, that Iustification is by faith the reason is this; That Iustification which breedeth and bringeth foorth peace and the rest of these effects, that is, true Iustifica∣tion. But Iustification by faith, bringeth foorth peace, and the rest of these effectes, therefore it is the true Iu∣stification. The second vse is this; by these effects in our selues, we try out the truth and certainty of our Iustifi∣cation before God. Where these effects be found in any true measure, there the cause which is iustification, must go before.

Tim.

What 〈◊〉〈◊〉 the first of these effects?

Silas.

Peace with God, by which (some thinke) is meant mutuall concord and amity amongst men, & then they do read it exhortatiuely [Let vs haue peace.] but this cannot heere be vnderstood, for then he woulde haue saide peace with men; neither would he haue said in the first person [we haue:] But by peace with God, is vnder∣stood Reconciliation, not humaine, but diuine atone∣ment, whereby our sinnes which breede enmity, and se∣parate God from vs, beeing forgiuen vs, wee haue him now pacified towardes vs, and of a more then terrible Iudge, he is become a most kinde and amiable Father.

Tim.

Then our sinnes had made a diuision betweene vs & God.

Silas.

They had so, but the guilt of them being done away and pardoned through faith in Christs death, now God is one with vs, and we with him, euen so manie as haue Faith to beleeue in Christ, who was dead and risen for them.

Tim.

Where doe ye finde peace put or vsed for truce or at∣tonement with God?

Silas.

In many places of Scripture, as where Christ is called our peace, and the Prince of peace, & our Peace∣maker, Esay 9, 6. Ephes. 2, 21. Col. 1, 18.

Tim.

Is this a great benefit to haue God reconciled vnto vs?

Silas.

Yea surely, for all our happinesse standeth in it, and without it there is nothing but misery. For, in his fauour is life, and death in his displeasure. From which benefit, dooth follow a tranquillity and peace within our selues, which is called peace of Conscience, vpon which doth follow another outward peace, euen agreement among Brethren.

Tim.

What do ye call peace of Conscience?

Silas.

When the wounds and terrors of the Consci∣ence, caused in vs by the feare of Gods iudgements for sinne, being healed by the death of Christ, instead of accusing and terrifying, it doth excuse and acquit vs be∣fore God, whereof followes vnspeakable quietnesse & rest in the soule.

Tim.

What difference put ye between a true peace of a good Conscience, and a false peace of a dead and benummed consci∣ence?

Sil.

They agree in this, that both are quiet, but in o∣ther thinges they differ much; as first, the dead consci∣ence is quiet, because it hath no feeling of sinne at all, & of the terror of Gods wrath for the same: but a good conscience is quiet, because it feeleth sinne to be forgi∣uen, & God pacified. Secondly, a dead conscience fea∣reth not sinne, but a good conscience is awfull of sinne. Lastly, a dead conscience though it be quiet, yet it com∣forteth not; but a pacified conscience hath vnspeakable comfort within it selfe. For, it is a continuall Feast, chearing the heart admidst dangers.

Tim.

How is this peace of Conscience gotten and preser∣ued?

Sil.

It is gotten two waies: First, by grieuing for our sinnes past, done against Gods Law. Secondly, by be∣leeuing the promises of the Gospell touching forgiue∣nesse of sinnes. Also, it is two wayes preserued, first, by auoyding all, but especially knowne sinnes. Secondly, by doing euerie dutie vprightly, though not perfectly.

Thirdly, by often confessing our sinnes, and earnest as∣king of pardon, and forgiuenesse for them.

Tim.

May not this peace with God be lost?

Silas.

The sence of it may bee lost, but the thing it selfe cannot be lost: the sence of it may bee lost, eyther by some grosse actuall sinne, or by some strong fitte of temptation, or when men waxe proud and secure. This may be declared by the comparison of the Sunne vnder clouds, of fire couered vnder ashes, of trees dead in the Winter, of a man in a trance. Also, it may bee declared by the examples of the godly, as Iob, Ieremy, Dauid, Eze∣kiah, Christ.

Tim.

How is this peace recouered, after the sweetnesse of it is lost?

Silas.

By priuate prayer and comforts of the Godly, Iames 5. Secondly, by remembring the olde mercies of God. Thirdly, by attending the publicke Ministery. Fourthly, by renewing our repentance more seriously.

Tim.

By what meanes is our peace wrought with God?

Silas.

By meanes of our Lord Iesus Christ, without whom nothing is to bee found in God, but wrath and horror. As contrarily thorough his mediation and me∣rit, all grace and fauour is procured for vs. They which say, that Iesus is the preseruer of vs in this estate of peace, say true, but say not all, for this peace was effec∣ted by Christ, as a ioynt cause and fellow-worker with his Father: for whatsoeuer the Father doth, that dooth the Sonne.