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 24. Euen vs whome he hath called, not of the Iewes onely, but of the Gentiles also?

Tim.

VVHat is it that the Apostle performes in this Text?

Silas.

After the doctrine of predestination, hee nowe passeth on to the doctrine of calling; and that which he hath spoken in Thesis and generally, he doth now make application of in Hipothesis to the Iews and Gentiles, tea∣ching that in both these Nations such as were predesti∣nated to life, are called to Christ, yet more Gentiles thē Iewes, the rest remaining in their hardnesse: all which, he proueth by Oracles out of the Prophets in the rest of this Chapter, to the end thereof.

Tim.

How doth this treatise of calling fitly follow the former doctrine of predestination?

Silas.

Very fitly; for Paul hauing prooued, that GOD doth most freely elect some and not others, because of his owne will, heereof question might bee moued, how we might know who are elected? Whereunto the Apo∣stle secretly answereth, that election is manifested in our vocation vnto Christ by the Gospell. Calling is the ma∣nifestation and euidence of election.

Tim.

Giue vs now the sum of this Verse?

Silas.

Thus much it is; whosoeuer he be (Iew or Gen∣tile)* 1.1 that is called of God, and obeyeth the caller there∣by hee knoweth and declareth himselfe to bee an elect person, euen a vessell of mercy prepared vnto glory.

Tim.

What be the parts of this Verse?

Silas.

Two: First, it mentioneth the true signe of ele∣ction, namely, our Calling. Secondly, who they bee to whom this calling appertaines (not the Iewes only, but the Gentiles also.)

Tim.

What is meant by Calling?

Silas.

Not a generall outward calling, but an inward* 1.2 and especiall calling, according to purpose of election,

as Rom. 8, 28, 29, 30.

Tim.

What is that you tearme a generall calling?

Silas.

A bare inuitation or inciting vnto Christ, by the preaching of the word sounding in the eare, which draweth men no further then to the knowledge & pro∣fession of Christ, and at vtmost to a slight reformation of life, without any sound renewing of the heart, as in Herod, 〈◊〉〈◊〉, Simon Magus, &c.

Tim.

What is a speciall calling?

Silas.

The drawing of the elect vnto true faith in Christ, by the mighty worke of the Spirite in the hearte, which both enlightneth the minde distinctly to knowe the doc∣trine of saluation, as it is taught in holy Scripture, and bo∣weth the will to embrace 〈◊〉〈◊〉 readily, ioyfully, and to begin to obey it vnfainedly, Ephe. 1.

Tim.

Why do ye thinke that this calling is meant here, rather then the former?

Silas.

Because the Apostle searching for a true testimo∣ny of election, most needes meane that inward calling which is wrought by the Spirite effectually; seeing this is proper to the elect, being a certaine and necessary fruit of election. Whereas the outward calling which is by the word onely without inward sauing grace, is common 〈◊〉〈◊〉 to the elect and reprobate, (as it is 〈◊〉〈◊〉,) Many are cal∣led, few chosen; and as by the parable of the sower appea∣reth, Math. 13.

Tim.

What is the doctrine from the first part of this verse?* 1.3

Silas.

That an effectuall calling vnto Christ by the spi∣rite, is vnto the children of God, a sure 〈◊〉〈◊〉 of their e∣lection.

Tim.

Howe may it appeare that this doctrine doeth arise fom hence?

Sil.

Thus, Paul had mentioned, verse 32. [vessels of mer∣cy,] now plainly by way of exposition 〈◊〉〈◊〉 vs who they be, (euen vs who are called,) by our calling then wee are to iudge of our election, whether we be vessels prepared vn∣to glory or no.

Tim.

Proue this doctrine by authority of Scripture, and strength of reason.

Sil.

First, it may be proued by these Scriptures, Rom. 8. 〈◊〉〈◊〉. Whom he hath predestinated, them be hath called; also v. 28. and Rom. 9. 11. and 2. Pet. 1, to election, purpose and calling, are often put together, as causes and effects, rootes and fruites. Secondly, reason prooueth it: for seeing God effectually calleth all whome hee, eternally predestinateth, and none others; therefore calling must 〈◊〉〈◊〉 be a manifestation of predestination to glory. Se∣condly,* 1.4 if the Gospell bee the 〈◊〉〈◊〉 of Gods gra∣cious purpose for the sauing of the elect by Christ, 2. Ti, 1, 〈◊〉〈◊〉. Therefore to haue this grace offered by the Gos∣pell and truely to receiue it by an effectuall calling of the spirite, must needs be an euidence and declaration of the good will and purpose of God towards a man.

Thirdly, the end of a true calling is to bring vs vnto faith, which is an infallible note of election, Titus, 1, 1.* 1.5 Acts, 14. Iohn, 3. Lastly, this doctrine may bee set foorth by 〈◊〉〈◊〉, for as the sappe within the Tree is knowne by the fruite without, & a mans secret thought is manifested by his voyce, and the Sunne is discerned to be lightsome by the beames, so the decree of election is in it selfe secret, but is opened by a true calling, which is as it were the beames, the fruite, the manifestation of Gods counsell towards the elect.

Tim.

What is the vse of this Doctrine?

Silas.

First, it confutes the 〈◊〉〈◊〉, who teach that no* 1.6 man can ordinarily bee assured of his saluation, but by extraordinary reuelations. Secondly, it reprooues such as seeke the certainty of their election by diuing deepe∣ly into the secret counsell of God, as if they could know his mind, which is not to bee knowne but by the effects of it. Thirdly, it checks such as rashly censure the doc∣trine of predestination as if it driue men to despaire, be∣cause men can neuer find the secret will of God; whereas a speciall vocation is a meane whereby to vnderstand it.

Fourthly, it reprooues such as say predestination cannot be known, and therefore ought not to be 〈◊〉〈◊〉 where∣as our calling is as it were a hand to leade vs to the verie secret place of God. Fiftly, this Doctrine serueth to ad∣monish all the godly (laying aside all other means) when they seeke for proofe of their own election) to go down into their owne hearts, to finde out that precious worke of Gods grace in their calling to Christ.

Tim.

Yea, but this may 〈◊〉〈◊〉 vs, for Hipocrites & wic∣ked* 1.7 men say they haue a calling? And such as haue a true cal∣ling cannot alwayes discerue it.

Silas.

It is true: therefore there be some few tokens,* 1.8 by which a sauing vocation is to be discerned from that* 1.9 which is common. As first, a distinct speciall knowledge of the word, not confusedly and generally. Secondly, to beleeue the promises of the Gospell with sincere loue to them, and ioy in them. Thirdly, to take sound delight in the whole word of God, euen the threatnings, repre∣hensions, & exhortations aswell as consolations. Fourth∣ly, to begin obedience to the Lawe of God, euen from the heart, and throughout in one thing aswell as in 〈◊◊〉〈◊◊〉, though not perfectly. Fiftly, to haue a Spirit of dis∣cerning, to put difference betweene the voice of Christ which calleth vs to himselfe, and the voice of strangers, Iohn 10. Sixtly, an earnest desire with constant Prayer, to haue othere brought to the participation of this hea∣uenly calling, specially such as bee vnder our charge, as family, seruants, children, wife, &c. Lastly, to loue the Brethren called, because they belong to Christ; and the Ministers and instruments of our calling, being thankful to them, as to the Messengers of God, and 〈◊〉〈◊〉 of our good. To the which, may bee added the Prayer of faith, and the testimony of the Spirite of God and ours, Rom. 8, 15, 16, and our 〈◊〉〈◊〉 for our Fathers glorie gui∣ded by knowledge, 2 〈◊〉〈◊〉. 7, 11.

Tim.

Haue 〈◊◊〉〈◊◊〉 her vse of 〈◊〉〈◊〉 former doctrine?

Sil.

Yea, 〈◊〉〈◊〉 for Christian consolation, euen to

comfort at the heart, all such weary, heauy laden, hun∣gry and thirsty soules, as do couet aboue all things to be certified of Gods loue towardes them, and to finde rest, and perceiue the assurance of their owne saluation. Let these neuer feare their owne estate, if they can finde in truth Gods effectuall calling to bee vpon them by these markes (though in a weake measure:) for thereby anie of these shall clearly and firmely see their owne predestina∣tion; which being an vnchangeable purpose of GOD that alter not, it cannot be that such should perish.

Tim.

What other instruction arsseth out of the first part of this verse?

Sil.

That such as haue the word preached must thank∣fully* 1.10 receiue it. The reason is, because it is the ordinarie* 1.11 meanes of an effectuall calling to bring men to Christ, such as are (Adulti) of yeares and stature able to heare.

Tim.

What vse heereof?

Sil.

It shewes the wretched estate of estate, Papists,* 1.12 and prophane Atheists, which dispise the Ministerie of the word: also of carelesse worldlings, which regarde not such a blessing. Secondly, it warnes such as liue vn∣der the word preached, to norish an hope that they are called according to Gods purpose, and therefore to la∣bour to get an inward spirituall calling, ioyned to their common calling.

Tim.

Have ye yet any other instructions out of the first part of this?

Silas.

Yea, by Pauls putting himselfe into the number* 1.13 [Vs,] wee learne that his owne election was certainely knowne into him, and so it may be, and is to euery child of God that liues to yeares of diseretion. Secondly, that by the worke of a true calling, the Apostle was assured* 1.14 of his owne saluation, therefore not by speciall reuelati∣on onely. Thirdly, by his example hee ensturcteth vs to* 1.15 hope well of the saluation of others that be members of the visible Church. The seasons bee, first because they* 1.16 haue the Sacraments of Gods grace, whereby they are

set apart and sealed vp to God to be his people. Second∣ly, God inuiteth them by his word, to faith and repen∣tance. Thirdly, they make profession of God to be their father, and Christ their redeemer. Lastly, in their liues they doe yeeld outward obedience to the worde. Now charity requireth vs to think that al this is done in truth, and therefore to hope well of them, that they belong to Gods election; as Paul doth heere by speaking in the plurall number of others as well as himselfe.

Tim.

But what may we thinke of those Christ ans that are apparantly wicked?

Silas.

Euen of such we are not to despaire, because we know not what to morrow will bring foorth. Also the parable of the vineyard, shewes that God calles at all houres, euen at the last: and the example of the theefe, and Paul, being wicked men, and yet called in the ende of their life, instruct vs that we must not cast away hope of any how wicked soeuer they bee; none more wicked then such as haue beene called. Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner.

Tim.

What then, is there no reprobation in the visible Church? none reiected which be in Noahs Arke, in the outward Church?

Silas.

Wee may not determine or giue finall sentence vpon any that they are Reprobates, Rom. 14, 10, 11, 12, but leauing secret things to God, who onely knoweth who be his, and who bee not, 2. Tim. 2, 19. wee doe so out of charity hope well of all, as yet wee holde it for a certaine truth, that all in the visible Church be not elect. That this is so, appeareth first by Scripture, Math. 20. 16. Many called, few chosen, also 1. Iohn, 2, 29. Some went out from vs, that were not of vs. Againe, the Iewes be∣ing Gods people, it is written of them that they were not all Christs sheepe, nor giuen vnto him of his Father, Iohn, 10, 29. nor were Iewes within, Rom. 2, 29. nor children of the promise, Rom. 9, 4. nor the children of Abraham, Iohn, 8, 39. Secondly, this truth may bee

proued by the similitudes of Scripture, which set foorth the estate of the visible Church, for it is likened vnto a floore hauing wheate and chaffe, Mat. 3, 12. to a dragge, net hauing good fish and badde, Mat. 13, 47. to a fielde of tares as well as of good Corne, Mat. 13, 24. to a house wherein are vessels of earth and of gold; to Noahs Arke, wherein were vncleane beasts, as wel as cleane. Thirdly, it may bee confirmed by examples, as of Esau, Rom. 9. 12. and Iudus, Iohn, 6, 70. who were both reprobates, and yet liued in the visible Church; so of Caine, Ismael, Saul, D. mas. Lastly, this appeares by reason, because* 1.17 were all elect, all must be saued, which is not true, Mat. 7, 13, Secondly, it opens a gap to security. Thirdly, were all elect, then should all haue an effectuall calling to Christ, Mat. 13. and 20. Wee are therefore thus to holde and beleeue, that the holye and inuisible Church consists onely of elect and none other: But in the visible Church there be both Goats and Sheepe, chosen and re∣fused ones. The infallible distinction whereof pertaines to God alone.

Tim.

But how is it then that Paul writing to whole visible Churches, doth 〈◊〉〈◊〉 them holye, elect, and Saints? as 1. Cor. 1. 1. Thes. 1, 4, 5.

Silas.

I he cause heereof is manifold; not for that eue∣ty one were such in truth, as Israell an holy Nation, yet had many hypocrites among them, but first because they were all such by externall vocation, whereby beeing se∣uered from the rest of the vncleane world, they are con∣secrated to Christ.

Secondly, they all had the sacrament of sanctification, an outward seale of election. Thirdly, because the iudg∣ment of certainty belongs to God onely, man is bounde to iudge by charity.

Fourthly, because the denomination followes the bet∣ter part, as the soule beares the appellation of the whole man. Fifthly, to teach the marke that they that liue in the Church must aime at, and striue too, namely, to bee holy.

Sixtly, because they were such in their owne opinion, and in the opinion of the Church. Lastly, because the holy thinges of God, as the word, Sacraments, &c. were com∣mitted vnto them.

Tim.

What vse of this poynt?

Silas.

First, it is a barre and bridle to rash iudgement. Secondly, it is a spurre to quicken Christians to all care, to passe beyond reptobates, in the practise of Christianity, that they may get a sure testimony of their owne predesti∣nation. There is no greater motiue to cause vs to follow after true godlinesse, then to consider that persons bapti∣sed and professours, may perish when they be Christians, not within, but without onely.

Tim.

What instructions learne wee from the latter part of the 24. verse?

Silas.

That all the Iewes are not reiected, for there were some in whome Gods election and promise tooke place. Secondly, that the Gentiles are admitted to the fellowship of grace with the Iewes, since the publishing of the Gospell, the difference of Nation taken away, by pulling down the partition wall of Legal and Leuitical ce∣remonies.

Notes

• * 1.1

  Summe.
• * 1.2

  Interpreta∣tion.
• * 1.3

  1. Doctrine.
• * 1.4

  2. Reason.
• * 1.5

  Similitudes.
• * 1.6

  Vses.
• * 1.7

  A doubt.
• * 1.8

  Solution.
• * 1.9

  Markes of a calling, which is effectuall.
• * 1.10

  2. Doctrine.
• * 1.11

  Reason.
• * 1.12

  Vses.
• * 1.13

  3. Doctrine.
• * 1.14

  4. Doctrine.
• * 1.15

  5. Doctrine.
• * 1.16

  Reasons.
• * 1.17

  Reason.