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. XXVI.

Verse 29. For those which he knew before, he also predesti∣nated to be made like to the image of his Sonne, that hee might be the first borne, amongst many brethren.

Tim.

VVHat doth this Text containe?

Silas.

A proofe of the former Argument of cō∣fort and patience in afflictions, taken from the commo∣dity which they bring, which was this: that afflictions shall turne to the saluation of such as loue God and are called according to his purpose. This the Apostle proo∣ueth by two reasons: the former is taken from the defi∣nition of Gods purpose, which is the fore-knowledge of God, predestinating some to be made like vnto his Sonne Christ.

Tim.

How doth the Apostle make this definition serue his parpose?

Silas.

By reasoning in this manner: Whosoeuer be cal∣led of the purpose of God, are fore-knowne and predesti∣nated to bee like vnto Christ. But Christ hauing suffered asslictions, was afterward glorified. Therefore such as God bath called of his purpose, must suffer with Christ, that they may be glorified with him: for being conformed to Christ in temporary afflictions, they must be conformed to him also in eternall glory.

Tim.

What is the other reason to proue that all things worke together, for the saluation of such as are called of his purpose?

Silas.

It is by an vnchangeable connexion, or knitting of causes and effects together, after this sort. Whom God* 1.1 purposeth to saue, them he foreknew; whom he foreknew, thē he hath predestinated; whō he hath predestinated, thē he calleth; whom he calleth, them he iustifieth; whom hee iustifieth, them he sanctifieth; whom he sanctifieth, them he glorifieth. Therefore by reason of this immutable link∣ing of Gods purpose to mans saluation, the faithfull must be brought to glory by afflictions: for it must needs bee,* 1.2 that to the sonnes of God which loue him, and are called of his purpose, all things turne to their saluation.

Tim.

What be the parts of this 29. verse?

Silas.

Two: a proposition, and a limitation. The pro∣position layeth downe the meanes by which God bringeth* 1.3 all them to glory, whom he purposeth to call to the like∣nesse or conformity with Christ his Sonne. The limita∣tion is, that howsoeuer Christ and Christians be like, yet he still hath the preheminence as the elder brother, or as the first begotten.

Tim.

What is meant by this word knew, [whome hee fore∣knew?]

Silas.

Fore-knowledge of God in Scripture hath a* 1.4 double signification. First, there is in God a knowledge of prescience, whereby God long before knoweth what persons and things, good and euill, shall be in the world

present and to come; this is by Diuines, called (Gods prescience) or the knowledge of his prescience, whereof we reade, Acts, 2, 23. Secondly, there is a knowledge in God of fauour, whereby he knoweth some before hand as his owne, with whom he was well pleased from euerlasting. This is by Diuines called the knowledge of his loue, or approbation, and it is the same which the A∣postle calleth his good pleasure, Ephe. 1, 6. In this sence* 1.5 the word is vsed, Rom. 11, 2. as also in this our text, Whom he foreknew, that is, they whom he loued and e∣lected from euerlasting, out of the lost lumpe of man∣kinde. As the loue which God exerciseth towardes the faithfull, is in Scripture called his knowledge, Psal. 1, 6. So the decree of his loue from euerlasting, is tearmed fore-knowledge.

Tim.

What is the instruction that we gather from hence?

Silas.

That God doth not begin then to loue his e∣lect* 1.6 when they bee in this worlde and are regenerated: but hee hath loued them in his decree and purpose from euerlasting. For vnto God those things towardes men were long since purposed and appointed, saith Chryso∣stome.

Tim.

But if this be true that we are from euerlasting loued of God, how can we at any time be enemies to him?

Silas.

Though we be loued as creatures, and more lo∣ued as Gods elect, yet in respect of inherent and remai∣ning corruption, we are enemies of God, beeing neuer actually beloued, till we be regenerate by the Spirite of God, and haue his image imprinted in vs.

Tim.

What vse is to be made of this point?

Silas.

First, that God hath certainly loued vs in this it* 1.7 appeareth, that our election is most firme, so as the cho∣sen must needs come to glory; because whome God lo∣ueth once, hee loueth to the end. Secondly, seeing God loued vs in his purpose when we were sinners, wee ought therefore to loue him againe, and also one ano∣ther, euen our very enemies. Thirdly, if God loued vs

euen when wee were enemies, hee will nowe much more loue and saue vs, seeing wee are reconciled by his Sonne through faith in his bloud.

Tim.

What is the second instruction?

Silas.

That the eternall good will and pleasure of God,* 1.8 is the spring and fountaine of all spirituall graces now, and heauenly glory hereafter. The reason is, for that the Apo∣stle setting downe the causes of our saluation, nameth the foreknowledge of God as the head and chiefe of the rest: for wee are therefore predestinated, called, iustified, and sanctified, & glorified; because God knew vs for his own, before the foundation of the world.

Tim.

What vse is to be made of this poynt?

Silas.

It teacheth that faith, loue, and good workes* 1.9 cannot bee the cause of our election, because Gods fore∣knowledge and election is the cause of them. Secondly, it confuteth such as woulde haue our beleeuing and wor∣king well, to come in part frō our naturall free will; wher∣as in trueth they are all the fruites and gifts of Gods eter∣nall election and loue, by which they are giuen to vs and wrought in vs: insomuch that we haue neither good coun∣sell, thought, nor good deede, but that which God hath decreed to put into vs from euerlasting. Ephe. 1. 4. wee are chosen in Christ, (not because wee were) but to bee holy.

Tim.

What is it to predestinate?

Silas.

To predestinate, is to decree any thing before hand, and bring it vnto a certaine end through certain and appointed meanes: If this predestination (saith Augustine) can be deceiued, then may God be ouercome of mans sin, which cannot be.

Tim.

What learne we from hence?

Silas.

That predestination is ioyned vnto foreknow∣ledge as subordinate to it. Gods foreknowledge is no bare and idle thing, but is euer coupled with his decree and or∣dinance; whatsoeuer God knoweth or seeth before, hee ordaineth to some speciall end, and vnto that end hee shall at last bring it; this is it which is here called predestination.

Tim.

If this be so that all things are foreordained of God, howe is hee not the authour of sinnes, for they bee in the number of things?

Silas.

Sinnes are foreordained of God not as they are sinnes, but as they are the meanes to effect his counsell: thus Adams fall and Iudas treason were foreordained of God, as meanes whereby God did effect and serue his own counsell, in sauing the elect to the praise of his mercy, and condemning the wicked to the praise of his iustice. Se∣condly, predestinating in scripture may be taken general∣ly and largely, for Gods generall and whole decree tou∣ching all things and persons; or strictly for the decree of e∣lection, whereby he hath foreordained some to saluation, as the end; and confourming to Christ, as the meanes to leade to that end: and so it is here vsed.

Tim.

Wherein stands this conformity with Christ?

Silas.

In two thinges; first, in being like vnto him in respect of the end, that as Christ is nowe glorified in hea∣uen, so all that are predestinate shal be glorified with him. Secondly, in being like vnto him in respect of the meanes, standeth thus: that as Christ entred into his glory through holinesse, and suffering afflictions and death; so they that liue godly and are ready to suffer with Christ & for Christ, are sure to be saued with Christ.

Tim.

What is our instruction from hence?

Silas.

This: euery one that looketh to inherite eternall life in heauen with Christ, must endeuor to bee like him in this life, they must be holy and righteous as he was, and be ready to suffer afflictions as hee did. The reason here of is Gods eternall decree and ordinance, whereby hee hath appointed it to bee so, that they shall bee partners with Christ in his heauenly glory, whosoeuer shall bee follo∣wers of him here in his patience and holinesse; which are the way we are to walke in, vnto our country which is a∣boue.

Tim.

What is the vse to be made of this?

Silas.

First, here is an exhortation to moue vs to liue ho∣lily,

according to the will of God, and to suffer afflictions with patience according to the example of Christ, as wee desire to haue communion with Christ in his blessednesse. Secondly, heere is comfort for such as suffer any manner of shame, or iniury for Christ and his word; for this like∣nesse with Christ in his infirmities, is a witnes that we shall be like vnto him in glory. Thirdly, here is sharp reproofe for such as liue prophanely and shunne the crosse, saying it mattereth not how we liue or what we doe, for wee must be saued if we be predestinate: and if not, then we cannot be saued though we do liue well.

Tim.

How is Christ the first begotten amongst his brethren?

Silas.

This phrase hath reference to the custome of the Iewes, whose first-borne did excell his brethren, both in power and portion, in dignity and possession: so doeth Christ far excell all his brethren, who are all like to Christ, but not equall with him, neither in nature, office, glory, nor dominion: for by nature hee is God truely, and God∣man in vnity of person; for office, the onely redeemer and mediatour of his Church, therefore onely king and high∣priest: for glory and dominion, he sitteth vpon his Fathers throne, hauing a name aboue all names. Phil. 2. 9.

Notes

• * 1.1

  They which be predesti∣nate, doe not perish, be∣cause Gods predestinati∣on is not de∣ceiueable.
• * 1.2

  August.
• * 1.3

  Parts.
• * 1.4

  Interpreta∣tion.
• * 1.5

  It is not a prescience of merites and truth, which is the cause of election.
• * 1.6

  Doctrine.
• * 1.7

  Vse.
• * 1.8

  Destinare est rem ad certum sinem ordinare: Praedestinare est proeordinare antcquam ad fi nem mittas.
• * 1.9

  Vse.