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.

Verses 6, 7. And if it be of grace it is no more of workes, or else were grace no more grace, but if it be of works, it is no more grace, or else were works no more works: What then? Israel hath not obtained that he sought; but the election hath obtained it, and the rest haue beene hardened.

Tim.

VVHat doth this text containe?

Silas.

These two thinges: hauing set downe grace to be the efficient cause of electi∣on and of effectuall calling, now he excludeth workes, or denieth them to be any cause thereof. Secondly, he con∣cludeth the first part of this Chapter, touching the casting away of the Iewes, in the seauenth verse; That all which were freely elect amongst them, were certainely saued, none perished but the reprobates, and that through their owne default, because they were hardened in their sinnes,

and namely in their disobediēce of the Gospel of Christ, which they obstinately and rebelliously refused, beeing graciouslie and first tendred to them.

Tim.

What signifies Grace?

Silas.

[Grace] signifies Gods free fauour, or his euer∣lasting gracious loue and mercy; and [workes] doe signi∣fie merite of workes or meritorious workes; for these bee contrary to grace, and not woorkes simply considered as duties.

Tim.

By what argument doeth Paul shut out workes, from being any cause of election or vocation, or how proueth hee that these come not from merit of workes?

Silas.

The argument is taken from the opposition or re∣pugnancy of flat contraries, such as in no wise can stand and consist together, being immediate contraries. The ar∣gument may thus bee framed: If election and calling bee of meritorious works, then it is not of grace; but they both come of grace, therefore not of workes.

Tim.

But why might not the Iewes bee elected and reserued* 1.1 to God, both by grace and merite of workes?

Silas.

That is not possible, for if election were both of* 1.2 grace and workes, then workes were no workes; because what doth proceede of grace, that commeth freely not of debt; but what commeth by merite of workes, that com∣meth by debt; but debt and no debt, that which is free, and by deseruing, bee most contrary thinges. There∣fore to say, that men are elected and called, partly of grace, partly of the merit of foreseene workes, that were to put togither things that cannot agree, to make debt no debt, merit no merit, workes no workes, Grace no grace, and so to affirm and deny one and the same thing; which is a most absurde matter, and vtterly not possible to make contradictories to be both true. For as a sonne that is willed to go on an errand to Rochester on foot, his father promising him a crowne or an angell at his com∣ming backe: if his Father aske him how he will haue his money? suppose that hee aunswere, that he will haue it

partly by fauour, and partly by desert: the reply to him is ready, Thou canst not so haue it; for if it be of fauour, then it commeth freely, therefore not by desert of the worke: and if it be by desert of the worke, then not by fauour; for it is due that commeth by merit & desert, and there is no being beholding to fauour for that.

Tim.

What is the Doctrine to be learned from hence?

Silas.

That mens workes haue no place nor stroke at* 1.3 all in the election and calling of sinners, neither in their iustification nor saluation. The reason is, because works* 1.4 presuppose merit, and merit presupposeth debt, debt is flat against grace; but men are called & elected of grace, also iustified and glorified, as appeareth verse 5. & Rom. 3, 24. therefore election, calling, and the rest, depend not vppon workes, which destroy grace, and grace de∣stroyeth them, when the cause of eternall life is disputed and debated.

Tim.

But good workes come of grace, how then are they such enemies?

Silas.

This is true, grace is the mother and roote of e∣uery good worke, wee haue no power at all to thinke or will well naturally, 2. Cor. 3, 5. Iohn 15, 5. but grace and workes cannot be ioynt causes of election and saluation. In this case they fight together, as put and admit the one, and the other is taken away and shut out; affirme the one, and deny the other. This Antithesis or opposition, is to bee marked against all iusticiaries, whose mouth is stopped and sealed vp, with this one short sentence.

Tim.

What vse is to be made of this doctrine?

Silas.

First, it confuteth such as will haue grace and* 1.5 workes to ioyne together, in the iustification and saluati∣on of sinners, which they say is partly of Gods grace, part∣ly of mens merites. Wee say with the Apostle, they bee altogether of grace, and therefore not at all by merits.

Tim.

But howe can such auoyde this conclusion of Paul, If it be of workes, then not of grace?

Silas.

The enemies of Gods grace haue sundry shifts

to auoide the force of this consequence: for some-times they say that the Apostle speaks only of ceremoniall works* 1.6 of the law, as of Circumcision, Sacrifices, &c. But this can∣not be so, because Pauls words be generall, shutting out all workes whatsoeuer, whether naturall, morall, or legall ceremonies. Of them all he saith, that if election to life eternall come of them, then it commeth not of grace. Also Abraham and Dauid had morall workes as well as cere∣moniall, yet in Chap. 4. verse 4, 5, 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done, but by faith.

Secondly, they say that the Apostle speakes of the works of nature, which (say the Rhemists) doe exclude grace, fa∣uour, and mercy, challenging of debt, not of guift: but not of Christian mens workes, which come from the Spirite and grace of God; these workes comming from grace may euidently consist with the same, and be ioyned with Gods grace as causes of saluation. This shift cannot bee cur∣rant, not onely for that his words be generall, but because Paul speakes of the election by grace, by which all are sa∣ued. Therefore the merite of all workes are excluded, by whomsoeuer they bee done, whether by circumcised Iewe, or baptized beleeuing Christian, or vnbeleeuing Gentile, Secondly, in Ephe. 1, 4. good workes are saide not to be the cause of election, but the end, and fruite, and effect thereof. Lastly, Ephe. 2, 8, 9. Paul saith expresly, we are saued not of works, but by grace through faith: where note, that grace and faith may well stand together, but they doe shut out all sort of workes from being any moo∣uing or meritorious cause of our iustification and saluati∣on.

Thirdly, they say that good workes are shut out from election to the first grace, but not from election to the se∣cond grace, that is, they say that the elect are chosen of grace onely, and are also freely called and illuminated of the Holye-Ghost, without all workes: but the seconde grace, that is, iustification, also sanctification, and glorifi∣cation,

these do admit merite of works to ioyne with grace. Vnto this shifte of theirs I answere, that that Scripture which saith that election is of grace, and, we are called ac∣cording to grace, 2. Tim. 1, 9. doth also say that wee are iustified by grace, not by workes, Rom. 3, 24. that eternall life is the gift of God, Rom. 6, 23. also iustification and glo∣rification bee fetched from Gods eternall loue and fore∣knowledge, as the first and onely efficient cause, as well as election and calling, Rom. 8, 30. Moreouer, election is not onely to the first grace, but to all the meanes and to heauenly glory, which is the end, Rom. 9, 11, 23. Lastly, the Pharisie who ascribed righteousnes and saluation part∣ly to grace, and partly to his good workes, went away vn∣iustified. Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte, yet it is so strong to ouerthrow the doctrine of popish merites, and iustification by workes, as one of themselues Andreas Pro∣les was wont to say in his publike readings, My brethren, sithence holy Scripture attributeth whatsoeuer we are, or haue, al vnto grace, whence commeth that horrible darke∣nesse and superstition, to ascribe so much to merite of workes? Truely the estate of Christianity needes very great and speedy reformation.

Tim.

What other vse of the former doctrine?* 1.7

Sil.

Here is an admonition to all Christians, that albe∣it they are bound to doe good workes of all sorts, and to abound in them, yet it is their duty to renounce the me∣rite of them, and all trust in them, and to sticke whollye and onely in the grace of God through Iesus Christ, for all things belonging to their saluation, least if wee put neuer so little trust in any thing done by vs, we be found the aduersarics of Gods grace. Further we are taught heereby, that the Romish Synagogue cannot be the true Church of Christ, because most obstinately & impudent∣ly they persist to ascribe mans iustification and saluation partly to grace, & partly to merite of works; and thereby

doe ouerthrow the doctrine of grace, which is the very soule and life of a true Church: for take away the doc∣trine of free election, iustification, and saluation, and presently the very foundation of all religion is shaken to pieces; so farre it is off that they can bee the true Church, hauing cast downe the groundworke whereon it resteth. Lastly, it conuicteth such of error, as vnder∣stand this text to bee meant of grace infused into mans heart, whereas grace being set against workes: therefore as workes doe sticke in men as in their proper subiect, so grace heere spoken of hath no other subiect but God.

Tim.

What doctrine doth arise out of the seauenth verse?

Silas.

First, that in the Church of God there are sun∣dry* 1.8 which seeke for righteousnesse and saluation, and neuer obtaine it, as Rom. 9, 31.

Tim.

How comes this to passe, seeing it is promised to such as seeke that they shall finde?

Silas.

The reason is, because they seeke amisse, and* 1.9 not as they ought; whereas that promise is made to such as seeke aright. Vnto which, two things are to be con∣sidered: First the manner, that we seeke these things by faith: and secondly, that we intend Gods glorye as the end of our seeking: see Rom. 9, 30. Many Israelites fai∣led in both these, for they sought righteousnes and life by their owne workes, and therefore obtained it not, as it is written, Rom. 9, 31, 32. and 10, 3. And they rob∣bed God of the glory of his grace.

Tim.

What vse is to be made of this doctrine?

Sil.

It warneth vs that it is not enough for vs to seeke* 1.10 to be iustified and saued, vnlesse we take the right course prescribed in the worde; for many pray and neuer ob∣taine, because they pray amisse; and many striue to enter and neuer enter, because they striue not aright: so many seeke and neuer finde, because they seeke God not for himselfe, but themselues, and for their owne benefites and not for loue of his goodnesse, that they may praise his grace, and set foorth his glory.

Tim.

What other Doctrine from this 7. Verse?

Sil.

That in the bosome of the Church of God, there haue alwayes liued two kinds of people, some elect and called, some Reprobate and hardened. This diuision be∣ganne in Adams family in Caine and Abell, whence did spring two Cities (as Augustine obserueth) one of God, another of the world; it was continued in the family of Abraham, in Isaac and Ismael, the one of them beeing the childe of the Flesh, and the other the Childe of the promise. Also in the house of Isaac in Esau and Ia∣cob: and Christ saith, That at his comming two shall bee in the fielde, the one taken, and the other refused, Luke 17, 34. And lastly, Paul writeth, that of the same lumpe of mankinde, there are made some vesselles of mercie to honour, others vessels of wrath to destruction. The high* 1.11 and soueraigne cause heereof is the wil of God, shewing mercy to whom he will, and hardening whom hee will, Rom. 9, 17. The subordinate cause and second reason is, that there are two beginnings of mankinde, the seed of the woman Christ Iesus, the heade of the elect; and the Serpent Satan, the Prince of this world, which begetteth children of differing and contrary dispositions and qua∣lities, 1 Iohn 3, 8, 9. and Iohn 15, 19.

Tim.

What vse are Christians to make of this truth?* 1.12

Silas.

It reprooues both such as beleeue all men are e∣lect and shall be saued, and such as liue so securely, as if none should perish, and warns vs not to stumble though we see many wicked to be in the world.

Tim.

What is the next Doctrine from this verse?

Silas.

That all the elect shall certainly bee saued, for they attaine what they seeke for, (to wit) Christ and his faluation; as it is not possible for the Reprobate to bee saued, so it is impossible that any of the elect should pe∣rish. The reasons heereof be, First the election of GOD which is vnchangeable. Secondly, the promises of God* 1.13 which are vndeceiueable. Thirdly, the Prayers of Christ which can neuer be denied. Lastly, the power of Christ,

to whose keeping they are committed, which is vnresi∣stable.

Tim.

What Vse of this point?

Silas.

First, they are from hence confuted, which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ. Secondly, heere is great comforte to such as haue the true markes of their owne election, to assure vnto them their standing in grace vnto saluation, in despight of Satan, sinne, themselues, and the whole world. For they are by grace of election kept from bee∣ing hardned to destruction.

Notes

• * 1.1

  Doubt.
• * 1.2

  Solution.
• * 1.3

  Doctrine.
• * 1.4

  Reason.
• * 1.5

  Vse.
• * 1.6

  Popish cua∣sions.
• * 1.7

  Vse.
• * 1.8

  Doctrine.
• * 1.9

  Reason.
• * 1.10

  Vse.
• * 1.11

  Reason.
• * 1.12

  Vse.
• * 1.13

  Reasons.