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 4, 5, 6, 7, 8. For as we haue many members in one body, and all members haue not one office, so we being ma∣ny, are one body in Christ, and euery one members of another. Hauing then guifts, &c.

Tim.

HOw doth the Apostle Paul goe forwards, and how doth this text hang vpon the former?

Sil.

Now he btingeth a new argument from the com∣munion* 1.1 of the faithfull, to prooue his last exhortation, to wit, that euery one without pride ought to content him∣selfe with his measure of guifts, and to vse them to com∣mon edification in all humility and charity; and this hee doth by a comparison of a naturall body, which compari∣son* 1.2 our Apostle vseth also in 1. Cor. 12. 12. and Ephes. 4, 4, 16. It is very fit and of great force to drawe men from curiosity and arrogancy, vnto humility and vnity; for as in a body naturall, albeit it be one, and the members ma∣ny, distinct the one from another, in place, order, vse, of∣fice, & guifts; yet one member doth not inuade the roome, or vsurpe the duty of another, but each member keeping in his owne place and ranke, confers his owne proper gift and doth his owne office to the safety and good of the whole body in all peace and concord, without disdaning or enuying one another: So in the Church (which is Christs mysticall body) it is meete that each member en∣deauour it selfe with quietnesse and modesty, to serue and benefite others, without intruding one into anothers cal∣ling. What efficacy to holde men in concorde this simi∣litude hath, may be perceiued by the example of Meneni∣us Agrippa in Liuye, when the people in a faction and dis∣content, were tenting themselues from their Senators and

Rulers, he reduced them to good agreement by this com∣parison: also the Holy-Ghost hath often vsed this simili∣tude to perswade vnion amongst Christians, as especially in 1. Corinth. 12. and Ephesians 4, 4. and in our present text.

Tim.

What be the parts or things chiefely to bee considered in this similitude contained in verses 4, 5?

Silas.

The first thing to be considered heere is, that the vnion or society of beleeuers is called a body: a matter v∣suall to giue the name of a body to a fellowship in all lan∣guages: thus a Colledge is tearmed a body Scholasticall, a Citty, a body politicall: so the Congregation of Christi∣an professors, both 1. Cor. 10, 17. Ephe. 1, 22, 23. for re∣semblance and likenesse sake which is betweene a society and a bodye: for first in a naturall bodye, the body is but one, and the heade is but one; likewise the bodye of the Church which is but one, hath but one head, and that is Christ, Ephe. 1, 22. Col. 1, 18. Should therefore the Pope be a head to the Church? it would bee a monstrous body* 1.3 hauing two heads at once, either principall or subordinate, yea foure heads at once, when besides Christ there were* 1.4 three Anti-Popes actually, one at Auinion, another at Rauenna, a thirde at Rome: also Peter himselfe was but a member of the Church (as other beleeuers were) how thē can the Pope (suppose hee were Peters successour) bee an* 1.5 head? for thirty eight years together from Pope Euaristus vnto Pope Pius the sea of Rome had no Pope, therefore so long was a bodye without a head; yea were the Pope head, so often as the Pope dyeth, the Church also should dye. But what can a Pope doe, which an head ought to doe, eyther for externall direction (being an hereticke,) or for internall viuification and motion (being but a crea∣ture) and therefore no head of the Church, which is the body and spouse of Christ; therfore the Pope no husband, no head of it, no not so much as a sound member, but hee is head rather of the Antichristian body, and Captaine of that apostacy from the faith, 2. Thes. 2.

The second thing to bee considered in this compari∣son, is, that although the body of the Church bee one, and the head one, yet the members be many, all knit to Christ their head, and among themselues, by the inward glue of Faith and Christian charity, and by the outward band of the word and Sacraments; as our fleshlie mem∣bers by sinnewes and arteries are ioyned to our head, & one to another: and this is that communion which is a∣mong the Saints. Vnto which, nothing is more repug∣nant then pride and strife. Let nothing (saith Paul) be done through contention or vaineglory, if there bee any communion of the Spirit, or comfort of loue, Phil. 2, 1. Where we learne, that contention and arrogancy cannot stand with Chri∣stian communion.

The third thing to be obserued in this similitude, is, that the faithfull which are as many members, haue eue∣ry one a seuerall function, and a particular guift for or∣dering and doing their function. As in our naturall bo∣dy, there is no member but hath his owne office peculiar to it selfe, the eye to see, the eare to heare, the mouth to speake, the feete to walke, &c. and to euery one belon∣geth his owne gift and faculty, as of seeing to the eye, &c. So amongst the faithfull, some haue one function, some another, one was a Doctor, another a Pastor, one* 1.6 an Elder, another was a Deacon; one a superiour & ru∣led,* 1.7 another obeyeth as an inferiour; and euerie one of* 1.8 these haue singular and special gifts for the performance of their worke. Heere is moreouer to be obserued, that as in our naturall body, no one member incroacheth vp∣on the gift or office of another, so in the church of God, one Christian shoulde not vsurpe the office of another, each is bound peaceably to doe his owne dutie without hinderance vnto, or disturbance of others, by proud cu∣riosity and busie medling.

Lastly, as the head, or eye, or eare, do not proudly in∣sult ouer meaner members which haue lesse graces and offices in the body, so a man of great gifts may not con∣temne

one of a lesser; but euery Christian with humble∣nesse turne his gifts vnto the common good. As all the members in the body labour together ioyntly for the preseruation and good plight of the whole. The want of this hath brought such Schismes and factions as wee now see with much griefe, to bee too rife both in Com∣mon wealth and Church of God.

Tim.

What doth the Apostle performe in Verses 6, 7, 8?

Silas.

He amplifieth that part of the comparison tou∣ching diuers members, and different gifts and functions. As in a naturall body there be many members, and these haue sundry faculties and operations; so amongst the faithfull, they haue gifts and duties one diuers from an∣other, (Seeing we haue gifts which are diuers) that is; We Christians (which be as many members) haue diuers gifts. Some the gift to teach, some the gifte to exhort, some to rule, some to distribute, some to shewe mercie, each haue their proper worke, and proper gift. Let eue∣ry one in the vse of his gift be wise vnto sobrietie, (for this must be added to supply the sence) and not, let vs be conuetsant (as Beza woulde haue it) or, let vs attend and waite, as the Syrian Interpreters, and Gwalter doe thinke: but the words in the third verse [Let vs soberlie thinke, or Bew se to sobriety] must in common be applied to all these parts and branches following, which do all depend vpon that precept, and serue to expound it by the particulars.

Tim.

But what are those giftes spoken of in Verse seuenth? And what is meant by [Grace giuen,] and by the [proportion of Faith?]

Silas.

Paul speaketh not of myraculous and extraor∣dinary gifts, such as he reckoned vp, 1 Cor. 12, 6 8, 9, 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those my∣raculous gifts. Secondly, the functions and giftes heere mentioned, bee ordinary, such as the Church of Christ hath neede of to the end of the world. As man consisteth

of soule (which hath vnderstanding and will) and a bo∣die: God willing to haue the whole man saued, appoin∣ted for the vnderstanding part, Doctrines to teach it, and for the will exhortations to quicken it, and for the body certaine other officers, to looke to the welfare & carriage of it before men.

The word [Grace,] leadeth vs vnto the fountaine of these gifts and callings, the free fauour of God: and by (Analogie of faith) is vnderstood not as Faith hath de∣serued; but as euery one hath the measure of Faith. The holy Scriptures, which bee a certaine rule of Doctrines and Canons of all sauing verity, are heere vnderstood by Analogie of faith, as some thinke, (or heads of Faith) ga∣thered by the Apostles from out of the Scriptures; accor∣ding to which, the teaching and exhortations of doctors and Pastors ought to be examined, and to bee allowed, being consonant to that forme or proportion, or refused if it be found dissonant and disagreeing from it. The Pa∣pists wickedly dote, and dreame foolishly of a certaine vnwritten rule by Traditions, deliuered to the Church to try and proue by it, euen the writings and Bookes of the Apostles & Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church.

Tim.

What be the kinds of offices and functions vnto which these ordinary gifts belong?

Silas.

They be summarily these two: First, Prophesy∣ing:* 1.9 Secondly, Ministery. Whereof one containeth in∣struction, which he calleth heere Prophesying, not in a special for prediction of things to come, but in a general sence, in which the word prophesying is vsed, in 1. Cor. 14, 13. This is named first, as the most noble and excel∣lent* 1.10 function; the other, pertaineth to discipline and manners, and is heere called [Ministring,] not in a par∣ticular sense, as agreeing to Deacons, but in a generall meaning, as comprehending other kinds vnder it, which were to bee conuersant about the body, and temporall

things. Vnto prophesying there be two Offices belong: First [teaching] which is the office of the Doctor: and se∣condly,* 1.11 [exhortation] which is the office of the Pastor; for* 1.12 these two offices are diuided, (though sometime their guifts may and do meete in one, Ephes. 4, 11.) and haue their seuerall guifts; the one hath the guift of knowledge,* 1.13 the other of wisedome, 1. Cor. 12, 8. and seuerall operati∣ons or workes, for the one teacheth and interpreteth* 1.14 Scripture, layeth out the sence and doctrine soundly, con∣suting errors, which is the Doctors part; whereof we haue a practise in our Vniuersity professors which reade diuini∣ty Lectures in the Schooles, as also in our Cathedrall Churches, to exhorte the hearers vnto godlinesse, and to comforte and strengthen the infirmities of faith in the Saints, as also to minister Sacraments, this is the parte of the Pastor or exhorter.

Now-[ministring] which is the second generall head, hath* 1.15 three guifts, or is subdiuided into three functions, one, of such persons as are set apart to distribute the treasury or* 1.16 Church goods to the poore, as euery one had need. These goods came first by free sale, Acts 4, 34, 35. then by col∣lection, 1. Cor. 16, 1, 2. And for the right disposing of the publike almes, there were appointed Officers, Acts 6, 5. whose guift was (simplicity) without fraud, vaine-glory, couetousnesse, or frowardnesse to giue out the almes. The* 1.17 second Ministers were they which were ioyned as assis∣stants and helpers to the Pastors, for good gouernement of the flocke, to preuent scandals and offences, 1. Cor. 12. 28. 1. Tim. 5, 17. These Mc Caluine calleth Seniors, Osian∣der censors of manners, Tertullian presidents, which ob∣serued and attended manners and outward behauior only; there guift is diligence, which containeth both a resolute purpose and great endeauour, with delight to do the busi∣nesse and charge committed to them. The third and last* 1.18 Ministers (bee mercy-shewers,) not such as be spoken of Mat. 25, 35, 36. for these workes be common to all Chri∣stians; but such mercifull workes as be mentioned 1. Tim.

5, 10. Their guist is (cheerefulnesse,) which containeth in it three things, first alacrity of heart, secondly, gentlenesse in words, thirdly, pleasantnes in countenance: they which were to be implyed in this seruice of mercy shewing vnto sicke, aged, impotent, strangers, exiles, orphanes, as their worke was such as might breede lothsoinnesse to attend sicke and feeble; so they were to bee olde widdowes and aged men, whoe naturally are sowre and testy, therefore needed this precept of cheerefulnesse.

Notes

• * 1.1

  Coherence.
• * 1.2

  Similitude.
• * 1.3

  The Pope no head of the Church.
• * 1.4

  Christ gaue some Apostles some Pro∣phets, &c.
• * 1.5

  Ephes 4, 11. but he gaue no head.
• * 1.6

  Ephes. 4, 11.
• * 1.7

  Phil. 1. 1.
• * 1.8

  1 Tim. 3, 8.
• * 1.9

  Prophesy or Ministry.
• * 1.10

  So Origen and M. Peter Mar∣tyr take it ge∣nerally for Doctrine and exhortation: also 〈◊〉〈◊〉.
• * 1.11

  Prophesying subdiuided.
• * 1.12

  Thus Peter Martyr, Oleui∣an, and M.
• * 1.13

  Doctor Willet do distinguish them.
• * 1.14

  Differing guists verse 6.
• * 1.15

  Ministry sub∣diuided.
• * 1.16

  Acts 6, 3, 5.
• * 1.17

  Thus Martyr Olcuian, Orina∣us, and Parae∣us do iudge: Piscator also. Like to our Church-war∣dens and Side men.
• * 1.18

  Thus Faius, and Gualter, and Paraeus expound it.