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. Which are the Israelites, to whome pertayneth the adoption, and the glory, and the couenants, and the giuing of the law; and the seruice of God, and the promises: of whome are the Fathers, and of whome concerning the flesh Christ came, who is Codouer all blessed for euer. Amen.

Tim.

VVHat is the drift and purpose of this text?

Sil.

To render reasons of his deep loue and griefe for the Iewes, for whose sake hee would haue wished himselfe accursed and destroyed, to haue had them saued, & this his exceeding charity he now doth expound, and set forth the true reasons thereof.

Tim.

From whence are these reasons drawne?

Silas.

They are all taken from the noble properties of the Iewes, and those adioynts or qualities which are in number ten, whereof now wee will speake in order. The first is, that they were his brethren or kinsmen according* 1.1 to the flesh; this is a great occasion to make vs loue our neighbour so much the more, as Christ did this nation, and his owne mother, and as nature teacheth euen heathen to doe, as 1 Tim. 5. 8. Their second property is, that they were Israelites (that is, Gods people) such as were Princes and conquerers of God. This name God for honour sake* 1.2 gaue to Iacoh who ouercame God in wrestling, see Genesis 33. 38. thereof called (Israel:) and he thought it an excel∣lent blessing, to haue his children called by his name (Isra∣el) as ye may see in his prayer, Gen. 48. 16 And this is the second cause of his so great griefe for their destruction, that a people consecrated to the true God, who delighted to be called the God of Israel, should 〈◊〉〈◊〉. The third property is adoption, by which wee are not to vnderstand that eternall adoption peculiar to the elect, whome God purposed before all worlds, to make his chil∣dren in Christ; and accordingly doth actually adopt them in time, when he calleth them effectually: but the external adoption, to be accounted and esteemed the onely Church of God, all other Nations and people being passed by and* 1.3 refused: by vertue of which dignity, God himselfe calleth Israel his Sonne, yea his first borne, yea his treasure, &c. Exodus 4. 22. and 19. 5. 6. Deut. 32, 8. 9. Iere. 31. 20. I am their Father, and Ephraim is my childe and first borne. And this is the third cause of his sorrow, that they should be lost which had so worthy a priuiledge.

Their fourth property is the [glory,] by which is meant the Atke, which was a token of Gods presence; 1 Sam. 4. 21. 22. There also God hearde the prayers and prayses of his people, and gaue forth oracles vnto such as sought them; and in regard of it, the Tēple is called the habitation of his glory, or the place where his honour dwelleth, Psal.

26. 8. Therefore no people (as it is in Deut.) so noble to whom God came so nigh as to this people. Now what a griefe to a good friend is this, that such a nation should be cast out and anathanized.

Their first priuiledge and quality was the couenant, that is, the Table of the couenants, by a Metonymie: and hee speakes in the plurall number, because there were two Tables, Deut. 9. 11. in these God wrote with his owne hand his Morall Lawes and Statutes. Some vnderstande it of the couenant which God often made with this peo∣ple for eternall life by Christ, howbeit this was but one, howsoeuer it was often renued with Abraham & Isaac, &c. Also the promises which are after named, cannot be seuered from the couenant which stoode in promises of eternall and temporall happinesse.

The sixt property is the giuing of the Law, to wit; the iudicial Law for the Common-wealth, which surpassed all the Lawes of Solon, 〈◊〉〈◊〉, Numa, Draco, Themi∣stocles, and Mines. For they came from heauen (God be∣ing the immediate authour) and were full of equitie, a meruailous credit and renowne to this Nation, as Deut. 4, 8, 32.

Their seauenth property was (the seruice of God) e∣uen the Priest-hood, with such outward rites and sacri∣fices wherein God would be lawfully serued of the Iews till Christ: and this was the ceremoniall worship, Hebr. 9, 1. This was so perfect, that nothing could be added to it. The eight property was the promises both Legall, promising life on condition of keeping the law perfect∣ly: also Euangelical, promising remission of sinnes with saluation in heauen, to the beleeuers in Christ, temporal promises, and eternall promises, and of the calling of the Gentiles. No people had such promises, by which God sought to alure and inuite this people to his obedience. Their ninth priuiledge and dignity, was, that of them came the Fathers (that is) they bee the off-spring of the Patriarkes and holy men, whose praise is in the Worde,

which also had the promises of Gods mercie vnto theyr posterity, for a thousand generations, Gen. 17, 4. Com. 2. and this is no vsuall commendation, to come and to bee borne of such noble progenitors, as Abraham, Isaac, Ia∣cob were, by whose example they might haue great help to piety, and pricks to godlinesse, yet so farre to degene∣rate as now the Iewes were, this could not but much greeue the Apostle who much loued them. The last dig∣nity* 1.4 of the Iewes is, that of them came (Christ concer∣ning the flesh,) a most high excellency, that he who was the eternall Sonne of God, did vouchsafe for to take his man-hood of the Iewes, and to haue the same parents and ancestors (as he was man) as they had. Now that such a soueraigne fauour as this should not onely not profite them, but turne to their destruction, through their wil∣full blindnes, no maruaile it Paul did grieuously mourne for it.

Tim.

Wherefore is this added, [who is God ouer all?]* 1.5

Silas.

To shew that Christ besides his humane nature had another nature, according to which hee did not de∣scend of the Iewes, but was begotten of God euerlast∣ingly, being equall to God in the substance and glory of the God-head; as it is heere prooued by two Epithites, one, that he is ouer all persons and ouer al things, hauing made them all. Secondly, that he is God, blessed for euer, a title attributed to God the Creator, Chap. 1, 25. This place then informes vs not of the diuinity of the Father, or of the Trinity, but of that high mystery tou∣ching Christ his natures and person, that hee is true man and true God also, both man and God in one person; which stops the mouths of Arrians, Mahumetists, Nesto∣rians, &c.

Tim.

Now that those qualities and dignities are opened, shew vs what we are hence to learne for our instructions?

Silas.

First, that it is a singular fauour (highly to bee accounted of,) to be a member of Gods visible Church, because many blessings doe accompany them and won∣derfull

be their priuiledges. Secondly, wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer: the reason is, because none could haue had more or greater then the Iewes who had no good by them, because being seuered from faith and godlinesse, they could further them to no other purpose, but to in∣crease iudgement and wrath vpon their heades for abu∣sing them.

Tim.

What vse of this point?

Silas.

To warne impenitent sinners not to rest in ex∣ternal prerogatiues of word and Sacraments, and of pro∣fession. For notwithstanding all this, they shall perish if they repent not, and amend their liues, as these Iewes did. See 〈◊〉〈◊〉. 7, 1, 2, 3, 4, 5. 1. Cor. 10, 1, 2, 3.

Tim.

What other doctrine is to be gathered from hence?

Silas.

That Gods gifts are still to bee loued and com∣mended, whatsoeuer the men be to whom they are com∣mitted; because the sinnes of the person cannot pollute the good gifts of God, which remaine holy and excel∣lent howsoeuer they behaue themselues in whō they are.

Tim.

What profit is to be made of this point?

Silas.

First, heere we are taught to put a difference be∣tweene the men and Gods gifts. Secondly, it reproues such as condemne good things for their sakes which are adorned with them; because they are euill, therefore all is naught which is about them. Thirdly, it admonisheth vs that vnto Gods outward gifts, we ioyne a new heart endewed with faith and repentance; then those guiftes which be excellent in themselues, shall make vs to shine the more.

Tim.

What other doctrine?

Silas.

That it is a great gift of God to come of holye parents and godly predecessors, farre more then to come of noble or honourable progenitours. The reason is, first because God promiseth to doe good vnto iust men for many generations, Exod 20, 6. Psal. 112. 2. The generation of the righteous shall bee blessed. Secondly, chil∣dren

are greatly furthered in their education by vertu∣ous Parents. Thirdly, the examples of good Parents are spurres to children to quicken them to follow them; for it were a shame to degenerate and grow out of kinde, bringing infamy to our stocke and house.

Tim.

What vse is to be made heereof?

Silas.

It conuicteth such children of vnthankfulnesse as forget this gift, and foreflow to make true benefit of it. Secondly, it exhorts all men to consider of their godly Parents, and to striue to tread in their steps. It cost the Iewes deare because they did not, so it did Ely his sons, and Samuels children, 1. Sam. 1, 2, 1, 2. and Absolon and Adoniah.

Tim.

What more instructions?

Silas.

That godly parents may haue full wicked chil∣dren, as Abraham had, and on the contrary, euill pa∣rents may haue good children, as Iosias came of Amon. The reason heereof is, because graces come not by gene∣ration, but by regeneration, which is not tyed to the E∣lements of this world. For the Spirite blowes where it listeth, Iohn. 3.

Tim.

What vse of this point?

Silas.

To warne all children vnto their parentage to ioyne piety, else it will not profite them vnto saluation. Secondly, to reprooue such as thinke that the children must bee good, when their parents bee good. Thirdly, to stirre vp all parents diligently to bring vp their chil∣dren in Gods feare, and to pray for them often and ear∣nestly.* 1.6 Lastly, to comfort such as doe their endeauour to traine vp their children religiously, without answera∣ble successe; for it was the portion of Patriarkes, and of many holy men and women. Such as doe their endea∣uour, haue therewith to comfort themselues against the naughtinesse of their posterity.

Notes

• * 1.1

  This was a priuate condi∣tion, next is publike.
• * 1.2

  The chosen people of God, his flocke, his sheep, his lot, his inheritāce consecrated to the true God: not as Athens, I: e∣los, Sicilia, were dedicate to false Gods, which yet they reckned their honors.
• * 1.3

  Ephe. 1. 4 5.
• * 1.4

  All these ren thinges, they be not virtues of the 〈◊〉〈◊〉 but guiftes of God, to keepe them from pride, Chrysust.
• * 1.5

  Chrysost vnder standeth it of Christ the Sonne. If be∣side Christ they cannot find any o∣ther person to whom these words may be referred, let them leaue this glory. Ambr.
• * 1.6

  A child of so many pray∣ers and teares cannot be lost as one said, concerning Augustine, the sonne of Monica.