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. XXVII.

Verse 30. Whome he hath predestinate them he hath cal∣led: whome he hath called them hee hath iustified: and whome he iustifieth them he glorifieth.

Tim.

VVHat doth this text contayne?

Silas.

The seuerall actions and effects where∣by God doth witnes his eternall loue to his elect ones, and by which (as meanes) hee bringeth them to their purposed and promised blessednes. Here is the golden chain wher∣by men chosen are drawne vp, and ascend to heauen: here be the steps and degrees whereby Gods eternall loue, de∣scends to his chosen, and whereby they climbe to their de∣creed felicity, to which none can come but through these meanes, by which means the elect are sure to attaine it; yea though they be afflicted here: which causeth them to bear

afflictions more patiently and valiantly, in that they per∣ceiue their saluation to be of God, by so many excellent works of his grace, so certainely and vndeceiueably pro∣cured and effected.

Tim.

What are the degrees whereby the elect arise and climbe to blessednesse in heauen?

Silas.

Foure: 1. predestination, 2. vocation, 3. iusti∣fication, and glorification: the first of these is done afore all times, the three last of them be performed in time.

Tim.

What doe ye call predestination?

Silas.

It is an action of God, peculiar to all the elect which are purposed vnto saluation, the rest of mankinde being passed by and left to their corruption and iust per∣dition. This action of God is not done in time, but from euerlasting, God fore-ordaining his elect, both to the end which is eternall life, and vnto the meanes leading thither, (to wit) vocation, faith, iustification, sanctifica∣tion, the Crosse, also death eyther naturall or violent. The very worde (predestinate) is taken foure times in Scripture in this sence, as Rom. 8, 29, 30. Ephe. 1, 5, 11. But yet the matter and doctrine it selfe is handled in ve∣ry many places, as Rom. 9, and 11. Ephe. 1. Mat. 11, 25. Iohn, 6. and 17, 6. Acts, 13, 48. 1. Thes. 5. 1. Pet. 1, 2. Iude, 4. Reuel. 17, 8. and else-where often.

Tim.

Some thinke this doctrine should not bee taught, and therefore raile at the teachers of it, what thinke ye, do they well?

Sil.

No verily, for it ought to be taught to Gods peo∣ple, and Gods Ministers should sinne if they passed by it. My reasons for this be these: First, because Christ and his Apostles taught it, and their example is warrant enough for Gods ministers. For as the Apostles were followers of Christ in doctrine and life, so ought other Ministers. Secondly, it is a part of Gods reuealed will, and therfore belongs vnto vs, Deut. 29, 29. Thirdly, it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable, strong and firme, as our Apostle doth heere aduertise vs ••••at afflictions though many and great cannot hinder, ••••••t further our saluation.

Fourthly, it is the Mother of all godlinesse, to which a man or woman doth then (and neuer before) seriously and chearfully apply themselues, when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life, 1 Iohn 4, 10. We loue him, because he loued vs first. Lastly, it begetteth true and ioyfull thank∣fulnesse, which we will not offer vnto God, except wee know that all good comes of his eternall purpose, with∣out any respect to our worthinesse.

Tim.

But the conceite of Predestination, and that the Pre∣destinate persons must be saued, dooth take away from men all care of Faith, Ministery, Prayer and Good workes, vse of Sa∣craments, &c.

Silas.

This is a verie slanderous vntrueth, because the Doctrine of Predestination doth necessarily put & com∣mend vnto vs all these meanes; so farre off it is from de∣stroying them, or extinguishing the care & vse of them: because it is taught, that whome God predestinateth, them he calleth, iustifieth, and glorifieth. Thus vnlikely it is, that Predestination should exclude Christ, the Gos∣pell, Faith, Calling, Iustification, Holinesse of life, as it doth include and inferre all these necessarily. The reason heereof is, because it is wholesomly taught & beleeued, according to Scripture, that God predestinating vnto the end, hath also fore-ordained to the meanes which bring vs vnto such an end, and that immutably and most freely. And therefore it is a grosse error to say this Doc∣trine breedeth either desperation or licentiousnes.

Tim.

What is heere meant by Calling?

Sil.

It is that meane or worke of God, wherein his e∣ternall loue in predestinating vs to eternall life, doth first appeare and shew it selfe vnto vs, for till the time of our Calling, the decree of predestination is secret and hid∣den in Gods counsell: but by our Calling it is made knowne to the elect themselues. For if God doe call all those in time whom he ordained to life before all times, then such as be called, may thereby know they are pre∣destinated,

as the cause is knowne by the effect, the roote by the fruit, the fountain by the riuer, so Gods eternal loue by calling.

Tim.

Yet it is written Math. 20. 16. that many are called but few chosen; whereby it should seeme, that calling is no sure marke of election, and predestination vnto glory.

Silas.

It is true, there is an outward calling by the Gos∣pell onely, which wants the inward grace of the Spirite, to make it effectuall; this is common to many reprobates, and is no sure token of election, because it brings no further then to the bare knowledge and profession of Christ, and to some generall and sleight reformation, such as an hypo∣crite may haue; but not to Christ himselfe by faith in the gospel. But the calling which is both a fruite, and a certain note of predestination, is such a calling, which together with the outward preaching of the word, hath the inward working of the holy Spirite to be get faith in the Gospell; whereby a man is carried to Christ himselfe to be planted in him, and ioyned to him as a true member, and to be go∣uerned by his spirit, working in vs obedience to our caller: of this calling our text speakes.

Tim.

What instructions are to bee learned from this which hath beene sayd of calling?

Sil.

First, how needfull a thing it is for vs to haue the gospell and the preaching thereof, seeing persons of yeares are not ordinarily called vnto the faith of Christ without it, Rom. 10. 14. Secondly, that no Christian must rest in an outward generall calling and knowledge (though it be a great mercy) but striue and labour after that especiall and effectuall calling, which is euer coupled with faith and o∣bedience to the Gospell. Thirdly, such as haue this cal∣ling, haue exceeding cause to reioyce and be glad, and to bee thankfull to God; because they haue receiued an vn∣doubted pledge of Gods loue and their owne saluation, in such sort as they may glory in God, yea euen in tribula∣tions.

Tim.

But what shall we thinke of Infants that cannot heare

the Gospell, cannot they haue an effectuall calling?

Silas.

Yea, all predestinate Infants (and such wee are to take all the infants of Christian Parents to be, for that they belong to the Couenant, and we know nothing to the contrary,) they haue an inward calling by the Spirit, though not after the same manner, as persons of discre∣tion and yeares. For the Apostle heere speakes of the meanes, how all the elect are brought to blessednesse: therefore seeing infants are predestinate, as no doubt many be, they must of necessity bee iustified and haue a Calling. For whom hee predestinateth, them he calleth, &c. it is some vnvtterable and vnconceiueable worke of the holy Ghost, drawing them to Christ, either by Faith or Analogie.

Tim.

What is the instruction that ariseth from hence?

Silas.

That elect infants which dye in their infancie, are endued with a true Faith: for this is the end of cal∣ling * 1.1 to bring to faith, & elect infants are called, there∣fore they haue Faith.

Tim.

What profit is to be made of this instruction?

Silas.

It serueth greatly to comfort beleeuing Pa∣rents, whose children are taken away being young, that they be not perplexed with doubt about their saluation. Secondly, it highly commends the mercie of God in that the grace of Election and Faith be extended to vs & our children. The promise is to you and to your Children, Acts 2. I will be the God of thy seede, Gen. 17, 3.

Tim.

What is the next fruite of Predestination?

Silas.

It is our Iustification or being iustified, which signifies to be absolued from the guilt and punishment of all our sinnes, and to be accounted iust by imputation of Christes obedience through Faith, Acts 13, 48. Rom. 4, 4, 5, 6.

Tim.

How proue you that Faith is necessarie to Iustifica∣tion?

Sil.

First, because there is nothing but faith alone, which goes betweene Calling and Iustifying. Secondly,

Scriptures doe fully teach that our Iustification is by Faith: but yet Faith is not the cause why we are iustified no more than workes. It is onely the Instrument to ap∣prehend Christs Iustice: the true & proper causes there∣of * 1.2 be Gods foreknowledge, election, predestination, & calling, Faith beeing but the Organ and helping cause (as I said before) verse 22. chap. 3.

Tim.

What Instruction are we to take from hence?

Silas.

That wee are freely iustified by Faith without workes: the reason heere of is, because we are iustified at the very instant of our calling, at what time wee be∣leeue, before we haue done any good worke at all: also because elect Infants which can do neuer a good worke, are both called and iustified, as infants elect, which dye in their infancy.

Tim.

What profit is to be made of this point?

Silas.

It confutes the Papists, which ascribe iustificati∣on to good workes, which are fruites following iustifi∣cation, therefore they cannot bee causes going before our iustification. Secondly, it conuicteth them of error, which would haue any persons in time iustified before they beleeue. Lastly, it commends vnto vs the necessitie and excellency of Faith, without the which wee cannot be partakers of Christ, nor haue our sinnes pardoned by his death, nor be accounted iust before God, nor be re∣conciled to God, nor haue peace in our selues.

Tim.

What is the last degree & fruite of predestination?

Silas.

Glorification: which signifies both the begin∣ning and perfection of our glory.

Tim.

What meane you by the beginning, as also by the per∣fection of our glory?

Silas.

By the beginning of our glory, I meane Sancti∣fication * 1.3 or holinesse of life in earth, which therefore is termed glory by the Apostle, 2 Cor. 3, 18. because San∣ctification is glory, as touching the inchoation and be∣ginning of it; and by the perfection of glory, I meane e∣ternal ioy and blessednesse in heauen, in the presence of God.

Tim.

What is our instruction from hence?

Silas.

That neuer any person shall bee crowned with glory in heauen, which is not first sanctified by grace on earth, enabled by the Spirite to leade a iust and holy life, which is both the entrance and the right way vnto celesti all glory.

Tim.

What profit is to be made of this instruction?

Silas.

It reproues of solly such as liue loosely and pro∣phanely, and yet expect saluation in heauen. Secondly, it giues great encouragement to all godly persons, to pro∣ceede and encrease in holinesse, seeing their sanctification is sure to end in glorification, euen in eternall blessednesse: and that is the reason why the Apostle writeth in the pre∣terperfect tēce rather than in the present tence, to note the certainty of it; which causeth Paul to write as if it were already done; He hath called, he hath iustified, he hath glo∣rified.

Tim.

Nowe wee haue examined euery particular worde, tell vs what we are further to learne in general, from this whole verse?

Silas

First, what the holy Catholike Church is; to wit, a company of men gathered together, not by fortune, or humane reason and policy, or any worthines of their own; but by the meere mercy and goodnesse of God, sorekno∣wing, louing, predestinating, and calling them, that he may iustifie and glorifie them through his Sonne Christ. Se∣condly, that predestination is not cōmon to all, because all* 1.4 be not called nor iustified; and therefore we further learn that all shall not be saued. Thirdly, that the elect cannot fall from grace and glory, because Gods purpose in bring∣ging them through all the meanes to glory, is immutable and infallible. Fourthly, that predestination is most free,* 1.5 and not depending vpon foreseene workes and faith: but vpon Gods eternall foreknowledge and loue, vpon which faith and good workes doe depend. Lastly, that it pro∣ceeds either from ignorance or malice, to say, that men pre destinated may liue as they list, or that they neede not care

for the worde or 〈◊〉〈◊〉; for God ordaines them to the meanes as well as to the end: nay there is no attaining to their ende, but by passing thorough 〈◊〉〈◊〉 meanes as be ap∣pointed for the effecting of the righteous counsell of God. Touching the predestination of reprobates, no cause why Christians should trouble themselues therewith, both be∣cause Paul passeth by it here, and it doth no whit pertaine to our comforts.

Notes

• * 1.1

  Scmen aut ig∣niculi Fidel in insantibus.
• * 1.2

  How faith do∣eth iustisie, & not iustify. See 3. Chap.
• * 1.3

  Sanctificatio est gloria inchoata: Glorificatio cst sanct ficatio consummata.
• * 1.4

  Election not vniuersall.
• * 1.5

  Predestinati∣on free.