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. VI.

Verses 9, 10. Let loue be without dissimulation, abhorre that which is euill, cleaue to that which is good. Be affectioned, &c.

Tim.

WHat is beere performed by Paul?

Silas.

After particular duties in respect of a gift* 1.1 and a function in the Church, now hee turnes vnto generall dutyes, and commendeth vnto Chri∣stians certaine generall graces pertaining vnto common conuersation; whereunto he exhorteth them, namely to continue in the practise of them: for being beleeuers they already had begun to exercise these vertues; as namely loue, courtesie, diligence, feruency, hope, patience, pray∣er, liberality, hospitality, humility, mutuall affection and simplicity; forbearing of reuenge, and such like godly grace, as ornaments of our Christian profession, and fruites of charity. Of this loue heere be in our text sundry* 1.2 good precepts: First, that it be true without dissembling. Secondly, discreete, abhorring euill. Thirdly, firme in adhering and sticking to goodnesse. Fourthly, vniuersall to all the brethren without partialnesse. Fiftly, fernent and earnest without coldnesse. Sixtly, humble without ambition.

Tim.

Wherefore doth be begin with loue? why is this first* 1.3 named of all other vertues mentioned in this Chapter?

Sil.

Because it is the chiefe guift aboue other, and soun∣taine* 1.4 of all the rest, which doe spring out of loue, as head∣spring and mother of them all. Before in former Chap∣ters,

whiles Paul discussed the doctrine of grace, and en∣treated of free Iustification by Christ, he neuer mentio∣ned* 1.5 loue, for that it had nothing to do in matter of for∣giuenesse of sinne, either to merit it, or to receiue it: It doth onely declare (as a signe) who be iustified and par∣doned by faith. But now he giueth exhortation to man∣ners and good life, hee nameth loue, as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation, being ringleader vnto,* 1.6 and breeder of the rest: for therefore doe men behaue themselues iustly, meekely, peaceably, chastly, and cur∣teously, because they do loue.

Tim.

By what Reasons may it bee proued that charitie is a chiefe gift of the spirit?

Silas.

Not onely because Paul nameth it in the first place, as heere and Galath. 5, 22. and for that it is the* 1.7 roote of all the rest, as Faith is the roote of loue: but thirdly, because it is the summe of the Law, Rom. 13, 10 And fourthly, it makes al graces profitable, which are of no vse without charity, 1 Cor. 13, 1, 2. and fiftly, it is the band of perfection, which knits all Christians, and holds all duties together, as stickes are made fast by a bande. And sixtly, it is the maine badge and cognisance of true Christianity, and a certaine note to discerne a true Chri∣stian from a counterfet, Iohn 15, 35. 1 Iohn 3, 14. Lastly, it is perpetuall, and remaineth after other giftes, when Faith and hope ceaseth it continues, 1 Cor. 13, 13.

Tim.

What Vse is to bee made of this Doctrine, touching* 1.8 the excellency of loue?

Silas.

First, to enflame our hearts more and more with the loue of this louely grace, more earnestly to seeke af∣ter it, also more heartily to praise God for it. I exhort therefore (as Paul Col. 3, 14.) that aboue all things wee put on loue.

Tim.

Of what quality is that loue we are exhorted vnto?* 1.9

Silas.

Such loue as is without dissimulation, that is, it must bee true, sincere, from the heart, without fraude,

guile, deceite, false shewes or wrinkles.

Tim.

How may a Christian iudge of himselfe, that he hath this vndissembled and vpright loue?

Silas.

There be three rules by which it may be discer∣ned* 1.10 to be voide of hypocrisie. First, when one doth hear∣tily loue God, and that which is pleasing to him. A good rule: for then wee cannot choose but in our loue to our neighbour to be sincere, because sincerity and truth is a thing highly pleasing to God. The second rule, when we are ready to do towardes our neighbour, as wee our selues would bee dealt withall by others. This rule is commended in Math. 7, 12. for no man will dissemble or deale falsely with himselfe. The third rule is, not to loue in word and tongue onely, but in truth and indeede, 1. Iohn 3, 18. not as they are spoken of, in Iames 2, 15, 16. but as God loued mankinde, to whom he promised his Sonne by word, and afterwarde sent him at the sulnesse of time, Gal. 4, 4. or as Christ, who shewed his loue not onely by kinde speeches, but by giuing his life, 1 Iohn 3, 16. so our loue must bee expressed in actions, and then it is sound and vndissembled. Lip loue, is lying loue.

Tim.

To what profit may we turne this doctrine?

Silas.

It serues for iust and due reproofe of all such as make shew of loue and mean it not: such as giue sugred for words to hide the gaule of the heart, and the bitter∣nesse of the hand, speaking faire when they meane foule, as Caine did speake to Abell, Ioab to Abner and Amaza, and Iudas to Christ. These had honie in their lippes, and swords in their hearts. Secondly, such as shew loue out of seruile base feare and dread, as Malefactors and Of∣fenders do to seuere Magistrates, bad seruants to their vncourteous Maisters, and the poore to the mighty whō they could wish in their graues, yet by speeches and ge∣stures, pretend much reuerence and loue. Thirdly, such as loue others for profit. which they hope to suck out of them; so long they make much of them, giue kind words as Felix did, Acts 4. At a word, all such are heere condem∣ned,

as do not loue their neighbors out of a pure heart, the seate of loue, vnfaigned Faith the cause of loue, a good conscience the companion of loue, 1 Tim. 1, 5. Se∣condly, beside reprehension, heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed, to declare the truth of their loue, secming to be in kindnesse what indeed they be, and be∣ing what they seeme: for God hateth hypocrisie, it is o∣dious in his sight, and vnto all good men. Also dissimu∣lation, as it is contrary vnto the nature of God: so it is hurtfull to our neighbor: it makes vs like a broken bow, whereof the shiuers are ready to run into his hand which leanes vpon it, or a broken staffe which fayleth him that trusteth thereunto, or vnto a loose tooth; for so is a false friend.

Tim.

What is meant by the next precept of (abhorring euill, and cleauing to that which is good?)

Silas.

It may be generally expounded of the nature of* 1.11 true and perpetuall repentaunce, taking euill for filthi∣nesse of sin, and good for holinesse and goodnesse: and then the meaning is, that vnto true repentance, is requi∣red not onely to flye sinne, and to loue righteousnesse, but to loath and detest sinne, and haue in abhomination whatsoeuer is euill in his eyes: also not coldly to aproue good things commanded of God, but feruently to em∣brace them, striuing to be glued to them, to becom one as it were with that which is good, which is meant (by cleauing to it.) Heereof we haue Dauid an example. Psal. 139, 22. but more especially it may be restrained vnto loue, whereof we spake in the former Aphorisme: and then by good and euill, vnderstand not only that which is honest and dishonest, but that also which is profitable and hurtfull, & by abhorring and cleauing is meant ex∣treame hatred, and singular desire.

Tim.

What lesson from the words thus interpreted?

Silas.

First, that our loue to our neighbour, must not hinder vs from abhorring that which is euill and sinfull

in him, though he bee neuer so deare a friend: nor from liking & eagerly embracing that good and vertue which is in him, be he neuer such an enemy vnto vs. As the loue of mens persons must not make vs loue their faults, or flatter them, or winke at them, or defend them: so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man. Furthermore, it is the property of true loue to be excee∣ding loath to iniure or hurt ouer neighbour, or suffer him to bee hurt in any thing which is precious vnto him; as his name, person, goodes, wife, saluation, &c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these: to thinke, and speake, and do him good, being so bent vnto the profit of our Neighbour, as to our owne welfare, according to the saying of our Sauiour Christ, Loue thy neighbour as thy selfe.

Tim.

In the next short sentence, what is meant by (affecti∣ons, and by brotherly loue?)

Silas.

The first worde signifies such naturall affections and tender loue, as is in parents towardes theyr Chil∣dren,* 1.12 whereof see Iacobs example, Genes. 37, 35. and* 1.13 Mary, Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Pa∣rents, whereof Ioseph is a President vnto vs. Moses and Paules loue vnto their Kinsmen, was vehement, Ex∣odus. 32, 32. Romanes 9. 1. Christians are Bretheren by profession.

Tim.

What learne we from hence?

Silas.

That their loue amongst themselues one to∣wardes another, must not bee common and ordinarie, but singular and verie great, like vnto that which Pa∣rents doe beare to the children of their wombe, and wherewith Brothers affect one another: and no man∣uaile, seeing our loue must extend euen vnto the spen∣ding of life, and not of our substance onely for our Bre∣threns

sake, Rom. 16, 4. 1. Iohn 3, 16. see like precepts, 1. Thessa. 4, 9. Hebrewes 13, 1. 1. Peter 1, 22. 2. Peter 1, 7.

Tim.

Are Papists which professe and beleeue the doc∣trinc of the councell of Trent, our brethren? and be all our bre∣thren to be loued alike, with the same degree of loue?

Silas.

Such Papists be not our brethren (namely if they* 1.14 bee learned and haue knowledge,) for they doe not pro∣fesse the same doctrine, nor the same religion with vs, (which is the band of brotherhood) but raze the foun∣dation of faith and works. Secondly, they haue not the same Sauiour, but a disguised one, such a one as shall saue* 1.15 them by their owne merites, at least in part.

Thirdly, they haue the great whore mentioned, Reuel. 17. and 18. for their mother, and we haue the chaste spouse of Christ to our mother. Fourthly, they haue no true sa∣craments* 1.16 but bastard ones; for the Lords supper is al cor∣rupted and depraued with their inuentions, they turne the Communion into a priuate supper, and they ouerturne the doctrine which baptisme should seale. Fiftly, they con∣fidently holde, and pronounce peremptorily all vs to bee in the estate of damnation, iudging (though falsely and rashly) vs to be Heretickes, Schismatickes, &c. So wee ought to deeme of them which liue and dye in the papacy: how can we be brethren, which be so miserably diuided? Now towards such as be our brethren (by ioynt confessi∣on of the same holy faith) wee are commanded to loue all these with the same kinde of loue that is sincere and great, but not in the same measure: for as any of the brethren be more 〈◊〉〈◊〉 linkt vnto vs by bandes of nation, or nature, or of affinity, or be more plentifully endowed with grace, so we are to declare the force, and bring foorth the fruites of our loue, rather towards them then others, howbeit we are to loue all which are of our Christian religion, with a brotherly loue, according to those many and plaine ex∣hortations of the word before set downe.

Tim.

Now for the last precept, what doth [honour] signifie?

and what is it to goe one before another in giuing of honour?

Silas.

Honour signifies a good opinion conceiued of o∣thers,* 1.17 and outwardly testified by wordes, gestures, deeds,* 1.18 &c. The grounds or begetter of this opinion bee these 4. First, authority, publike in Magistrates or Ministers, pri∣uate in parents or Maisters. Secondly, dignity, or any thing wherin another excelleth, as to be a creature, a man, a Christian, a childe of God, a member of Christ, &c. and to each of these there belongeth honour and cerraine re∣uerence. Thirdly, guifts outward of the body, or inward of the minde, eyther naturall, ciuill, morall; or spirituall, and theologicall, as faith, hope, loue, repentance, &c. Fourthly, merites, when any deserue well, of Schooles, or Church, or Common-wealth, by publike benefits, as that Centurion did, Luke 8, 4. These be the causes of a good opinion: many be the signes of it, to shew it by, a∣mongst which vailing the Bonnets, bowing the knee, slā∣ding before them, rising vp, relecuing them, Mat. 15, 6, 7. It is first to haue a lowly opinion of out selnes. Secondly,* 1.19 to thinke better of others, then of our selues. Then we go before others in giuing honour, when inferiors do both in heart and action begin first to honour and salute their superiors: when equais striue whoc shall preuent and be∣gin, first prouoking to reuerence and honourable respects. Lastly, when superiors do so take the honour due vnto thē, in regard of their place, as they could bee pleased to pre∣uent euen their inferiors out of an humble affection; might they doe it without offence, and breach of good order; whereof in societies there is a speciall care to be had.

Notes

• * 1.1

  Coherence.
• * 1.2

  Sixe proper∣ties & effects of charity.
• * 1.3

  Doubt.
• * 1.4

  Solution.
• * 1.5

  Note this.
• * 1.6

  Doctrine.
• * 1.7

  Reason.
• * 1.8

  Vse.
• * 1.9

  1. qualitie of loue.
• * 1.10

  Three Rules whereby to iudge sincere loue.
• * 1.11

  The 2. words in the origi∣nall, signify an hatred with vehemencie, and to be ioy∣ned vnto that which is good with a strong and indissolu∣ble bond, Pet. Martyr out of Chrysostoms.
• * 1.12

  Interpret.
• * 1.13

  Brethren, be∣cause they communicate in one & the same thing, then ore thoy loue one ano∣ther by good right, 〈◊〉〈◊〉.
• * 1.14

  The 〈◊〉〈◊〉 Church ney∣ther sound Church, nor sound mem∣ber Rainold.
• * 1.15

  The faith of 〈◊〉〈◊〉 now, 〈◊〉〈◊〉 of old: Rome is not euen.
• * 1.16

  The great Anti-christ no where but at Rome.
• * 1.17

  What honour is.
• * 1.18

  How ingen dered.
• * 1.19

  What it is to go before other in gi∣uing honour.