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. IX.

Verses 16, 17. Be like affectioned one towards another. Be not high minded, but make your selues equall to them of the lower sort. Be not wise in your selues, recompence no man

euill for euill, procure things honest in the sight of all men.

Tim.

VVHat doth the first of these sixe precepts cō∣taine?

Silas.

An exhortation vnto concorde, which hath in it these two branches: First, consent of minde in matters of faith, to thinke the same thinges in respect of doctrine. Secondly, the knitting of the heart and affections in the actions and counsels of life. Thus the Apostle Phil. 2. 2. hauing generally exhorted to concorde by the same phrase vsed heere in the text, (hee yee like minded) doth presently subdiuide it into coniunction of loue and affections, and a∣greement in minde or iudgement. An example of this* 1.1 concorde we haue in Acts 4, 32. a contrary example of cō∣tention in 1. Cor. 1, 11, 12, There is nothing so much an enemy to loue, to destroy it as diuision of mindes, about things to be beleeued, and of affections about things to be done; for there is nothing so able to vphold and conti∣nue loue, as to imbrace a mutuall consent in faith and ac∣tions. But because there will still bee imperfections in the best men this way, as appeareth by Acts 15, 39, therefore wee must striue the more to obey this precept, which en∣ioy nesynity, forbearing one another, and forgiuing one another, as Col. 3, 13. and doing according to that which is written Phil. 3, 15, 16. Let vs minde the same things.

Tim.

What is the next precept, and how doe they cohere and agree with the former?

Silas.

In the next three precepts two hinderances of mutuall concorde are remoued, and one furtherance ther∣vnto is commended. The first hinderance is pride, that is to say, when in disdaine of others, whom we doe not take to be so good as our selues, wee haue too lofty a con∣ceite of our owne guifts and sufficiency; and out of a haughtinesse of minde, do aspire to higher place and mat∣ters, then wee are made or 〈◊〉〈◊〉 for: this is to bee high minded, euen to beare a Iosty heart, and to aspire in our mindes to high things which bee aboue our capacity and calling.

Hence is pride in Latine, called Superbia, euen as one would say Superire alies, and in Greek hypsilophronia, that is, Iosty mindednesse, when men looke on high matters out of a great conceite of their owne strength, with de∣spising of others. Of this disease was Absolon sick, when he ambitiously aspired to his Fathers kingdome: and the Pharisie in the Gospell, Luke 18. when out of too great opinion of his owne merits, he disdained the poor Pub∣lican: yea, the two Apostles of our Sauiour, Iames and Iohn, were somewhat infected with this disease, when they stroue to bee greater then their fellow Apostles. There were sundry such high-minded persons, both in the Church of 〈◊〉〈◊〉, and of the Romanes, who were too much lifted vp with a conceite of their owne Lear∣ning, and of the magnificence of their Cittie, being the Lady and Mistris of the whole worlde, and seate of the Empire.

Hence it is, that the Apostle so much beateth downe pride, both heere and in the third verse of this Chapter, and in the eleaueuth Chapter, verses 18, 20. For he saw the beleeuing Romanes, to bee lifted vp against the de∣iected Iewes, whence much dissention followed; and therefore desires them not to be highminded: but were Paule aliue now, to see the pride of Rome in Popes and Prelates, both spiritual and bodily pride, oh how would he thunder against it?

Tim.

What is the other lette that hinders concorde amongst Christians?

Silas.

Arrogancy, to be wise in our selues, that is, to haue an ouerweening conceit of a mans owne wisedom:* 1.2 this is the very roore and first cause of pride, and bring∣eth 〈◊◊〉〈◊◊〉 effects: as first, it causeth men to set at nought the counsels of others, and to thinke them sufficient for themselues: whereas God hath compassed vs with many imperfections, that wee might one haue neede of another, as it is in the members of one naturall body. No man seeth all: and as our English Proueibe is,

Two eyes see better then one. Experience also teacheth vs, that the simple may giue counsell to the wisest, as Iethro did to Moses, Deut. 18. Abigail did to Dauid, 1 Sam. 25, 25. and thus hath God ordained it for the best preserua∣tion of loue and concord, as also to nourish humility and to kill pride.

Secondly, such as bee wise in themselues, turne their wisedome altogether to their owne profit, and not vnto the good of others, contrary to that of the Apostle, Cba∣rity seeketh not her owne things, 1 Cor. 13, 5. Thirdly, such regard not the will and pleasure of GOD, which is true wisedome indeede, contenting themselues with worldlie wisedome, which is foolishnesse with God, 1 Cor. 3, 19. Such men as they, do not consult with God in his worde, so they do not ascribe the praise of their wisedom to God, the author of their wisedome, but to their owne wit and industry.

Lastly, this arrogancy and outreaching opinion of our owne wisedome, is by long experience proued to bee the mother of error of all sorts, whether in doctrine, or wor∣ship, or common conuersation: for on the one side, the cause why men giue ouer themselues to grosse sinnes in their liues and actions, is this, that in arrogancie of spirite, they hold scorne to be taught and admonished of others: they know as much as any man can tell them, and let men meddle with themselues. Such as these, God deliuers ouer to a reprobate minde, and to great euils, as is plain in the example of Cain and 〈◊〉〈◊〉. So on the other side, whence commeth it, that diuers men haue deuised newe opinions in Doctrines, and new worship in practise of religion, but for that not resting in the plaine and simple truth of Scrip∣ture, they take themselues to see more then other men, yea to be wiser then God himselfe, see 1 Tim. 6, 3, 4. Vainglory or 〈◊〉〈◊〉 lucre 〈◊〉〈◊〉 heresies, Augustine. Hence do arise rents and diuisions in Gods Church, betweene Teacher & Tea∣cher, Pastor and Flocke, to the great disturbance of peace and concord.

Tim.

What thing is that which is such a furtherance vnto concord?

Silas.

Humility, when we condescend to men of lowe estate, or submit our selues to the lowly or humble. These words, if we vnderstand them of the persons which bee lowly and humbled, then the meaning is, that wee must apply our selues to persons of lowe degree, descending to their basenesse, as if we were base with them; not de∣spising their company, but liuing humbly with those that are humble, consenting with them, louing them, & imitating their humblenesse: but if we referre [lowlie] vnto things, rather then vnto persons (as the opposition betweene high and lowe thinges will beare this sence,) then the meaning is, that we must not refuse the meanest and basest seruice to do good vnto others, after the ex∣ample of Iesus, who washt his Apostles feete, Iohn 13. But the best way is, vnder this worde, to comprehend both things and persons, that for charity and concorde sake, we should embrace humble persons, & base things, out of a lowly minde, in imitation of our Saulour, who conuersed with Publicans and sinners, Luke 15. See Phil. 2. 5, 6, 7, 8, &c. and abased himselfe vnto most shameful things out of loue to vs, Phil. 2, 7, 8.

Tim.

Proceed to the next precept, and tell vs what is meant by recompensing euill for euill?

Silas.

By euils heere are meant wrongs and iniuries, which we are commanded to suffer patiently; and not to requite thē. It is like that precept of Christ, Mat. 5, 39. It is a corruption of our nature, that we are prone to re∣turne wrong for wrong, one ill turne for another, and men thinke they haue a goodly pretence for it, because others began with them, and prouoked them: but the truth is, that whereas it is no small sinne, to infer and do hurt to another, in his person, name, or goods, by word or deede, secretly or openly; for such doe offend first a∣gainst God, forbidding wrong doing Secondly, against charity, which doth no euil to her neighbor, 1 Cor. 13, 5.

Thirdly, against Iustice, which measures right to euerie man, and condemnes all iniuries: yet to referre and re∣quite one euill with another, is a farre greater sinne, not onely because they do adde sinne to sinne, but for that a man may do a hurt suddenly and vnaduisedly, not per∣ceiuing that he doth euill, but offending through igno∣rance or ouersight; whereas they that recompence euill for euill, doe it purposely, maliciously, and wittingly, knowing that they do euil, and yet wil do it: cōtrariwise they that patiently and meekely suffer iniuries, as they keepe themselues pure from sinne, so they declare them∣selues to be led by the Spirit of God (which is the Spirit of meekenesse) and to beare the Image of Christ, who when he was reuiled, reuiled not againe; and when hee suffered, threatned not 1 Pet. 2, 23. Heere it must be ob∣serued, that this precept of retaliation reacheth not to the Magistrate, whose office it is to render euil for euill, tooth for tooth, eye for eye, bloud for bloud: see Rom: 13. to render euill to an euill doer, is a worke of iustice, and therefore good. It checketh onely priuare iniuries betweene a man and his neighbor, in such wee may not carry a minde desirous of reuenge, but bee willing to beare.

Moreouer if it be euill to recompence euill for euill, it is far worse to recompence euill for good. This is not onely an humane error, but a diabolicall naughtinesse & the very height of all vnthankfulnesse, to deale vnkindly with such as haue vsed vs kindely: the iust GOD hath threatned that euill shall neuer depart from the house of such as so do: let the Iews be an instance for proof here∣of, for the wrath and vengeance of God lies heauy vpon that nation vntill this day; because vnto the Prophets, vnto Christ, vnto the Apostles, which did good to them by instructing them, & calling them vnto the kingdome of God, they wretchedly recompenced much euill, bea∣ting some, reuiling some, and killing others. Lastly, note that euil must be requited to no man; neither to a frend

and a Christian, for he is our brother; nor yet to an ene∣my or Infidell, for he is a man as we are, made after Gods owne image.

Tim.

Come now to the next Aphorisme, and tell vs the summe of it?

Silas.

The summe is, that we ought to imbrace innocen∣cy* 1.3 of life, euen in the sight of men, that euill men may haue no cause to reproach vs as euill dooers, 2. Pet. 2, 12. and good men may be edified by our example, 1. Cor. 10, 33. and be moued to glorifie God, Mathew 5. 16. 1. Peter 2, 12.

Tim.

What is meant by [bonest things?]

Silas.

Iust and holy things whereby the praise of God is aduanced, and the saluation of our neighbour furthered. Secondly, such things as cannot bee done without offence though they be lawfull, 1. Corinth. 10. 23. When he saith these things must be (proued) hee thereby sheweth very manifestly, that these things are not to bee done carelesly and at all aduenture, but with great diligence and proui∣dence or forecast: so the word in the originall importeth, as if in our mindes and thoughts wee should study before hand, and prouide that nothing be done but what may be approued of God & al good men: & it is to be noted that these tearmes (before all men) may eyther be opposed vn∣to God, as if it were saide: Be very carefull that the things ye doe be honest and good, both in the sight of God and men. This opposition is expressed in 2. Cor. 8, 2. or else al∣so the antithesis is betweene man and man; as who should say, Both to this man and that man, to the Iew and to the Grecian, to one as well as another, friend or stranger, car∣ry your selues honestly, whether they bee pleased or not pleased, yet let all that is done before them bee honest. Heereby bee reprooued such who procure things honest, onely before men, neglecting God, as hypocrites whoe looke alone to their reputation among men, Mat. 6, 1. Se∣condly, they which doe honest things before God, but are rechlesse in giuing satisfaction to men, or if they iusti∣fie

their doings to some men, it is with contempt of others. Lastly, they which exercise honesty neyther before God nor men, but are without reucrence of God, or care of men, like the Iudge in Luke 18, 3. Many such leud and no∣torious euill liueis there be, which haue shaken out of their hearts the feare of God, and the shame of the worlde, the loue of heauen, and the dread of hell; not caring what be thought or spoken of them in earth, or what euill happen to them from heauen; forlorne persons addicted to euill courses.

Notes

• * 1.1

  What 〈◊〉〈◊〉 there is in conten∣tion about religion, on the examples of Iewes and 〈◊〉〈◊〉, of Arrians & Christians, of Papists and Hugonites, of Lutherans and Protes∣tants, of For∣malists and 〈◊〉〈◊〉 (as they be cal∣led) doe wit∣nesse.
• * 1.2

  Effect of Ar∣rogancy.
• * 1.3

  Innocency of manners.