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 12, 13. It was sayde vnto her, the elder shall serue the yonger, as it is written, I haue loued Iacob & hated Esau.

Tim.

VVHat is the end and scope of these words?

Silas.

To declare that the difference be∣tweene one man and another touch∣ing grace and eternall life depends onely vppon Gods purpose and election, and not vpon our worthinesse or vnworthinesse. This is declared by two Oracles of God or testimonies of Scripture. The first is taken out of Ge∣nes. 25, 23. The latter is taken out of Mal. 1, 2.

Tim.

What is the meaning of the former place of Genesis?

Sil.

That Iacob the younger brother should be Lord, and Esau the elder should serue him.

Tim.

This difference might come by chance, or by their own deserts?

Silas.

Not so, for first it was spoken ere they had done good or euill. Secondly, by another place of Malachy it is shewed, that Iacobs dominion came from Gods loue, and Esaus bondage from his hatred; therefore it is Gods onely purpose which discerned between them, and conse∣quently betweene all other men.

Tim.

But doe these words taken out of Genesis, fitly belong to proue Gods eternall election, to be the soueraigne cause of e∣ternall saluation in heauen?

Silas.

Yea they are so, or else Paul being ledde by the Spirit of God, would not haue alleadged thē so; for it were blasphemy against Christ, to say that Paul did alleadge the Scriptures false or vnfitly, being an Apostle of Christ, who in his doctrine was priuiledged from erring, as all o∣ther Apostles were.

Tim.

Tell vs then how the lordship of Iacob, and seruitude of Esau may proue that for which it is cited: men may bee poore and lye in prison, and be in distresse and serue others, and on the contrary, &c. yet from thence it will not follow that the one bee elect, and the other reprobate.

Sil.

Though this place did speake of temporall domini∣on and seruitude, yet were it very well cited of Paul, be∣cause hee meaneth to proue this, that the things which be∣fall vs in this life, whether good or euill, depend vpon the counsell of God meerely, without any respect at all to our good or ill merits: and this these wordes proue very well, because the Apostle tels vs that God sayd ere the children were borne, the elder should serue the younger; and ther∣fore no workes in them, but Gods purpose made the one ruler ouer the other, euen against the law of nature, wher∣by the elder is to haue dignity and dominion.

Tim.

But you doe not thinke that this place is to bee vn∣derstoode

of temporall bondage and rule, such as concernes this life onely?

Silas.

I doe not, but beleeue rather that it hath a spiri∣tuall meaning, and speakes of thinges concerning eternall life and damnation. My reasons for this bee; first because Iacob in his owne person neuer ruled ouer Esau, but rather Esau ruled ouer him, as appeareth plainely by the story; yet this oracle did concerne the person, as it is manifest by the words of his Father when he blessed him. Secondly, the birth-right had the promise of grace and heauenly inheri∣tance annexed to it. Thirdly, Malachy shewes, Chapter first, the rule of Iacob to be ioyned with Gods loue, being an effect of it, and the seruitude of Esau to come from his hatred, as a fruite of it; therefore this first testimony must needes bee vnderstoode of heauenly thinges, and not of earthly.

Tim.

What instructions are wee to learne from this first te∣stimony thus expounded?

Silas.

First, it warnes all Christians very diligently to read the Scripture after Pauls example, who gathered the deepe mystery of Gods predestination out of this oracle, being duely pondered, that it was spoken while the chil∣dren were in their mothers wombe, and of such as came of the same parents by the same conception, at the same time; and withall carefully comparing it with the other place of Malachy, found that all must wholly bee commit∣ted to the decree and purpose of God, and to nothing that either was or should be in the children.

Tim.

What profit of this instruction?

Silas.

It reproues all careles and in considerate readers of the Scripture, who reade and marke not, and without conferring places, and prayer. Secondly, it stirres vp all to search the Scriptures, as Christ commandeth Iohn 5. 39. and the Bereans practised, Acts 17. 11.

Tim.

What other instruction from this first Oracle?

Silas.

That examples serue well to make cleere and plaine the generall doctrines of Scripture; for heere Paul

as he proued the Hipothesis by the Thesis, so now hee illus∣trateth the Thesis by the Hipothesis. The reason of this instruction is; first because by examples not onely the vn∣derstanding is taught, but the senses are also affected and moued. Secondly, it is no small helpe vnto weake memo∣ries, to haue the trueth declared by examples, which are much better marked and borne away, and sticke longer by vs then ought else, saue similitudes.

Tim.

What vse is to be made of this poynt?

Silas.

It affords a direction vnto Ministers how to pro∣ceede in teaching the Gospell, by familiar examples added to generall precepts. Secondly, an admonition vnto hearers, to haue ready at hand such examples, by which the doctrine of the Gospell is made plaine and familiar.

Tim.

What further instruction doe these wordes minister vnto vs?

Silas.

That not only our heauenly and euerlasting con∣dition,* 1.1 but euen our worldly estate here is gouerned by the decree of God; so as if some be Kings, Princes, Magi∣strates, &c. If others bee in 〈◊〉〈◊〉, pouerty, &c. It is be∣cause* 1.2 God woulde so haue it; for it is written, God doeth what soeuer he will. Psal. 115. 2. And also if the fal of a 〈◊〉〈◊〉, and the haire of our heade bee ordered by the proui∣dence of God, much more greater matters. And lastly, it is written, that God lifteth vp one, and putteth down ano∣ther, 1 Sam. 28. Dan. 3

Tim.

Vnto what vse should this knowledge serue vs?

Silas.

To teach humility and thankfulnesse to such as* 1.3 are in good case, because they haue nothing but what they haue receiued, and they doe receiue, because God was pur∣posed to giue it them. Secondly, it warneth such as serue others, or be in any meane condition, to be content with their estate, seeing it was Gods appointment, in whose wil* 1.4 all creatures must rest without murmuring and resistance.

Tim.

Is there any more instructions from this first Oracle?

Silas.

Yea, heere is a pregnant plaine place, against the error of free-will, because there was no power in Ia∣cob* 1.5

to moue himselfe to accept grace offered, or in Esau to refuse it, for as much as before their birth, grace was purposed to the one and not to the other.

Tim.

What is the last instruction from hence?

Silas.

That exceeding great is the efficacy of the elec∣tion of God. For that must be very effectuall and migh∣ty, which altereth both the corruption of nature, and the law of nature. First, it altereth the corruption of nature, because Iacob by nature was as sinfull as Esau, yet the e∣lection of grace called and reformed him, while Esau stil did sticke in his naturall vncleannesse. Secondly, it cros∣seth the law of nature, for by natures lawe the younger should haue serued the elder: but by election God pur∣posing it so, the elder is made subiect to the yonger.

Tim.

Now come to the second Oracle and tell vs from* 1.6 whence the words be taken?

Sil.

Out of the Prophet Malachy, Chap. first, verse, 2, 3.

Tim.

But Malachy speaketh of temporall benefits, as the* 1.7 land of Canaan giuen to the Israelites, and of earthly afflicti∣ons, as the Mount Seir being barren, to be giuen the Edomites, what is this touching election vnto eternall life?

Silas.

It is true, he doth so, but not onely of such. The drift of the Prophet is to reproue the vnthankfulnesse of* 1.8 the Iewes towards God, whom they neyther feared nor* 1.9 honoured, yet he loued them. Againe, God preferred Iacob before his brother Esau, for he gaue to the posteri∣ty of Iacob a good land, and being for their sinnes driuen out, hee promiseth to bring them backe, but the barren and waste country of the Edomites he would destroy, so as no man should build and restore it. These be earth∣ly thinges, by which no man can know loue or hatred. Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land, yet these falling to the poste∣rity of Iacob and Esau, not by their merites, but accor∣ding to Gods will, it is sufficient for his scope. For the generall drift of the Apostle, is to shew that whereas Ia∣cob was prefered vnto Esau were it but in earthly things,

the cause heereof, was not in their workes, but in Gods goodnesse and purpose.

Tim.

But how may it bee proued that in this testimony the* 1.10 Prophet comprehendeth things belonging to saluation?

Silas.

First, because all Gods blessings had their foun∣dation* 1.11 in Christ, and in the couenant of grace through him. For if God gaue the Israelites Canaan as a more fruitefull land, it was because he was mercifull to them; now certainly God is mercifull to his people no other∣wise then for Christs sake, in whom hee is well pleased, Mat. 3, 17. Therefore vpon the promise of Christ, de∣pends all externall blessings giuen to the faithfull before the comming of Christ. Secondly, the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity, but as a type, figure, and signe of the heauenly inheritance, Heb, 11, 13, 14, 15. There∣fore doth Paul proue the election of Iacob to eternal life by the enioying of that land, and the reprobation of E∣sau, by thrusting him and his posterity out of it. Then these temporall thinges were effects and signes of Gods loue and hatred.

Tim.

But that was spoken of the posterity of Iacob and Esau, how well doth it agree vnto their persons?

Silas.

It agreeth vnto both, though principally vnto Iacob and Esau, as the two Authors, yet so as that some of Esaus posterity might be saued, and of Iacobs prosterity some might be damned, without any impeachment vnto this truth, namely; that God chuseth vnto saluatiō most freely whomsoeuer he electeth.

Tim.

Now interpret the wordes, and tell vs what it is to loue?

Sil.

To loue is to will vnto one the greatest good, euen eternall saluation, and all things which bring thither.

Tim.

What things doe ye consider in Gods loue?

Sil.

First; purpose. Secondly, manifestation. As in our loue to others, first wee wish them good whom we loue, and then wee doe them good: as in the example of Pa∣rents,

friends, husbands, &c. So it is in God; hee purpo∣seth all good to his Children, chusing them from euerlast∣ing to be saued by Christ, and afterwards when they come into the world, he makes knowne his loue by their effectu∣all calling, sanctifying and renuing their hearts, ingende∣ring in them a study of good workes, strengthening them to an vpright obedience, and perseuerance in grace, and finally glorifying them in heauen, Rom. 8, 38, 39, 30. Iohn 3, 17. Rom. 5, 5.

Tim.

But if wee were alwayes loued of God, how were wee then his enemies?

Silas.

Wee were enemies because of sinne, which God extreamely hateth, but loued because of his election and mercy. Though hee out of his purpose decreed the cheef∣est good to his children, yet while they sticke and remaine in their naturall corruption being out of Christ, they were children of wrath, enemies, vngodly, &c. Ephe. 2, 1, 2, 3.

Tim.

What is our instruction from hince?

Silas.

That our saluation and all that appertaineth to it,* 1.12 springeth altogether from Gods eternall loue. The reasons* 1.13 heereof bee, first because God being most free, would not fetch the cause of our saluation from any other thing then from himselfe. Secondly, because there can no higher, or former cause of mans good bee giuen then Gods good pleasure. Thirdly, to beat downe the pride of mans heart that hee might not glory in his owne merites, but render the whole praise of his saluation, and whatso euer belongs thereto to the free loue of God in Christ.

Tim.

But though God were not moued to chuse vs for any workes in our selues, yet was hee stirred thereunto for his sonnes sake.

Silas.

Not so neither, but contrarily the loue of God did moue him both to purpose and to giue Christ for our Saui∣our, and therfore could not be the impulsiue cause to Gods loue, to the which it is subordinate, and not superior. In∣deed sinners hauing offended God, are 〈◊〉〈◊〉 to fauour for Christs sake, (so they beleeue and repents) but that is,

because God out of his loue had decreed such a meanes of our recouery.

Tim.

What vse of this?

Silas.

It teacheth a difference betweene Gods loue and our loue, his wayes and our wayes; for we are not bounde to loue or to chuse any person but in respect of his worth, euen in our enemies we are to esteem Gods creation and adoption in them, as grounds of our loue: but with God there is no such matter, who findes no cause of louing vs out of himselfe, vnlesse we speak of his actuall loue which he bare vs in time, and hath reference to his owne image restored in vs, Psal. 11, 7. Secondly, hence wee haue a spurre giuen vs to quicken vs to thankfulnesse, when we consider that both for our selues and whatsoeuer good thing we haue, we are beholden to Gods eternall mercy for it. Thirdly, wee must endeauour in euery blessing that wee haue, to see the loue of God in it, since his loue is the fountaine of all good, eyther temporall or spiritu∣all that comes vnto vs. Lastly, wee are warned as God loued vs freely, so to loue him freely, not for his benefit onely, or feare of punishment, but meerely for himselfe: In louing God, studying to loue God his infinite most sweet loue, grace, mercy, bounty, and all other thinges in him and for him.

Tim.

In what meaning is hatred applyed to God in Scrip∣ture?

Silas.

In a three-fold sence: First, to hate, it signifi∣eth not to loue and chuse. Secondly, rustly to decree punishment and inflict it, Psal. 5, 3. Thirdly, to be dis∣pleased with things done against his law. God is not saide to hate Esau in this last sence, for hee was hated of God before hee had done any euill; but in the two for∣mer meanings God hated him: for he did not elect him, and hee appointed to destroy him in regard of those sins which he should commit after he was borne.

Tim.

What is the instructions from hence?

Silas.

That Gods hatred is the soueraigne and chiefe

cause of the damnation of the wicked, their owne sinnes eyther actuall or originall or both, beeing the meritori∣ous cause. Secondly, by the example of Esau we learne that all men are not chosen, but that there are some re∣probated as well as elected. Lastly, that Gods promi∣ses though they be preached vnto all the members of the visible Church, yet they do take no place in those which are not elected.

Notes

• * 1.1

  Doctrine.
• * 1.2

  Reasons.
• * 1.3

  Vses.
• * 1.4

  Will to good is not of na∣ture, it is Gods gift.
• * 1.5

  P. Martyr.
• * 1.6

  2. Oracle.
• * 1.7

  A doubt.
• * 1.8

  Solution.
• * 1.9

  How this text doth fit the purpose of Paul.
• * 1.10

  A doubt.
• * 1.11

  Solution.
• * 1.12

  Doctrine.
• * 1.13

  Reason.