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. V.

Verse 10. Neither he onely felt this, but also Rebecka when she had conceiued by one, euen by our father Isaac.

Tim.

WHat is the purpose of this text?

Silas.

To proue by a new example in* 1.1 Isaacs family, that all bee not true Israe∣lites, and Abrahams seed which bee so counted, but the e∣lect onely: and therefore sithence God performes his pro∣mises to them which be elect, he cannot bee saide to faile of his worde, though many Israelites which were Abra∣hams children after the flesh, do loose saluation.

Tim.

What is the summe of this text?

Silas.

That the promise of grace and saluation was re∣strayned* 1.2 vnto Iacob by election onely before he was born, not by his birth nor by his workes; for then Esau should haue obtained the blessing promised (who came of the same Parents) and yet was reiected and hated of GOD: therefore all which carnally come of Abraham, be not the children of the promise.

Tim.

How doth Paul knit this example to the former?

Silas.

By a gradation, as a thing greater and stronger* 1.3 to proue his purpose, that the promise of grace and saluati∣on doth not indifferently and equally pertaine vnto all the posterity of Abraham, but to such of them onely as were elect. For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman (to wit, Agar;) whereas no such thing could be alleadged in this example of Iacob and Esau, who both came of Isaac, Abrahams lawfull Son, and of Rebecka at one time and by one birth, yea and Esau was the elder of the twaine: so as this exam∣ple fits the Apostle much better, to she we that the prero∣gatiue of carnal birth, is not the cause of receiuing the pro∣mise.

Tim.

Yea but the Iewes might alleadge that Esau being a* 1.4 prophane man, and behauing himselfe ill, was therefore reiec∣ted: whereas Iacob was loued and had the effect of the promise because he was a good man and did well.

Sil.

The Apostle meeteth with this obiection, in saying that Gods purpose was declared touching them both, ere euer they were borne; and therefore their present good

or euill works (for they had done none when God had vttered his counsell of them,) could not moue God to loue the one, and hate the other.

Tim.

Yet it may be said that God decreed of them both, for the fore-seene workes of them both.

Silas.

Paul denieth this, saying it was not of workes, and affirmeth the quite contrary, that the purpose of sa∣uing Iacob, and of refusing Esau, came of his free election, whereby of his loue he chused the one, & not the other. Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works, Paul reiecteth them both as no causes of Gods promises, which are applied and take place by the decree of Gods election. The mystery whereof, vpon this occasion he beginneth to open both particularly by example, and generally by testimony of Scripture, verse 15, 16. and in the rest of the Chapter.

Tim.

What instructions are to be gathered from this Text thus vnfolded?

Silas.

That faith nor good workes, neither present or* 1.5 foreseene, are any cause why God electeth any vnto sal∣uation. And contrariwise, infidelity and badde workes, whether present or foreseene, doe not moue God to re∣fuse any man and cast him off from hauing any parte in Christ, and the promises by him. The reason is, faith and* 1.6 good works doe proceede from election, therefore can∣not bee the cause thereof; for one thing cannot bee the cause and effect in respect of another. Now that faith and workes be effects, see Acts 13, 48. Titus, 1, 1. Ephe. 1, 4. No man hath any good but what God purposed from e∣uerlasting to put into him. Secondly, Gods election depends vpon his will onely, verse 15. therefore not vp∣on foreseene faith and workes. Thirdly, infidelity fore∣seene and bad workes, were not the cause that men were refused, because all sinning in Adam, God could see in whole mankind no other thing but vnbeleefe and con∣cupiscence, which hereditarily flowed from Adam vpon all his race; and so all had beene reiected for sinne fore∣seene

if any were cast out.

Tim.

But if wicked men be destroyed for vnbeleefe and bad works, then God decreed to destroy them in respect of these.

Sil.

It is true, so he did, but hee refused and did not chuse them, onely because hee would not chuse them, without all respect to their ill qualities and works. It is otherwise with the elect, whom God did appoint in his eternall decree vnto saluation, not in respect of their workes, but in and for Christ; yet so as hee purposed in time to call, to iustifie and to sanctifie them, ordaining to these things, not for these things.

Tim.

What vse of this point?

Silas.

It reproues such as tye Gods predestination to* 1.7 mens merites, whereas it is independant and without all relation, to the worthinesse and vnworthinesse of men. Secondly, it moueth the beleeuers to thanke God for their free election, and to ascribe all to grace: because free election is not onely in it selfe a great mercy, but it is the spring of all other mercies, both earthly and hea∣uenly whatsoeuer. For sinners beleeue, and receiue the holy Ghost, and are borne anew, and blessed with repen∣tance and good workes, because they are Gods chosen and elect ones.

Notes

• * 1.1

  Scope.
• * 1.2

  Summe.
• * 1.3

  Coherence.
• * 1.4

  Method.
• * 1.5

  Doctrine.
• * 1.6

  Reason.
• * 1.7

  Vse.