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 8, 9, 10. Owe nothing to any man but to loue one another, for he that loueth another hath fulfilled the law. For this, thou shalt not commit adultory, &c.

Tim.

HOw doth the Apostle proceede? and what agree∣ment hath this with the former?

Silas.

This is the second generall part of this Chapter containing an exhortation to mutuall loue. It hath this coherence with the former matter, wherein hauing exhor∣ted to render Magistrates their due particularly, hee nowe generally perswades all Christians to pay vnto all sorts of men whatsoeuer they owe them, not ceasing till they bee quit srom all debts: by which occasion he stirreth vs vp to pay the debt of charity; for if all debts must be paide, then must charity be exercised, because that is a debt, and pro∣fitable for vs to the keeping of the law; which he proueth by these two reasons, one by the enumeration of particu∣lars, verse 9. as thus: The particular precepts of the law are these, Thou shalt not commit adultery, &c. but loue inableth vs to the keeping of these precepts, therefore is loue the fulfilling of the law: the assumption and conclusion of this argument are in the tenth verse. The second reason is, loue doth none euill, therefore it is the keeping of the law. Of these 2. reasons the former is drawn frō a profitable effect of loue, & the latter from remouing of the contrary effect.

Tim.

What is the doctrine we learne from the first words of the text, [Owe nothing, &c?]

Silas.

That it doth behooue euery Christian to haue an honest care for the payment of his debts of all kindes both ciuill and morall. This proposition needes explanation, confirmation, and application: I explaine it thus: it is a part of euery wise man so to liue if it be possible, as he may free himselfe from all pecuniary debts: First, that hee may not bee obnoxious to others, and the lesse bee his owne

man. Secondly, the more a mans debt is, so the lesse is his substance. Thirdly, debt is a disquiet vnto an honest minde, and hath some apparance of discredit. Some, by debt hurt their name, their profession, and their poste∣ritie.

The best meanes to auoyde debts are these. First, fru∣gality and moderation in expences, euer keeping vnder, rather 〈◊〉〈◊〉 at any time going aboue our degree and a∣bility. For whereas diuers there be, who go ouer shooes and Bootes, yea and ouer eares too in debt; that fals out by ouer-eating and drinking, or by ouer building, or by ouer purchasing, or ouer cloathing themselues & theyrs. Secondly, warinesse in contracts and bargaines. Third∣ly, by auoyding rash suretiship, when we know neither the men, nor their estate for whom we become pledges. In this there is much folly, and oftentimes the end ther∣of is beggery, as Salomon in many places teacheth; so doth debts which commeth by gaming, and ryotous li∣uing.

Fourthly, by eschewing to take money vpon Vsury; for that biteth (as the Hebrew word signifieth) & gnaw∣eth estate of many a man to the bare bone at last. But sithence it sareth so with many men, as it is hard for thē to trade in the world without debt, in this case wee are charged by the Apostle, to make due and timely satis∣faction.

Tim.

But what if my neighbour will forgiue the debt? Or what if he be not able to pay it? Or what if the debt be small, or the creditor be dead, & none appointed to require it?

Silas.

Though the debt be forgotten, and neuer de∣manded, yet art thou bound to pay, if thou bee not for∣giuen and quite discharged. If thy debt be so great, and thy selfe so poore as thou beest not able, then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe, &c. purpose restitution, promise to pay it when thou shalt be able: and if the Creditor bee dead, and the debt small, and no order left to exacte it,

yet remember, that there is as good right to a peny, as to a pound, and what cannot be rendred to the creditor, pay it to his children, or the next of his Kindred, or in defect of such to the poore; for a Christians care must be, not to owe any thing to any man.

Tim.

By what Reasons may this dutie bee confirmed and vrged?

Silas.

The lesser light of nature, teacheth vs to giue vnto euery man that which is his owne. Secondly, the greater light of the word, instructs vs to deale iustly, and it is a maine part of Iustice commutatiue to pay debtes. Thirdly by paying of debts we shall please God, & finde him ready further to blesse vs. See the example of the Widdow, 2 Kings 4, 1, 2, 3. Fourthly, by this meanes we preserue our credit with men, and the peace of our con∣science with God, and escape the danger of Lawes hu∣mane, and diuine Iustice. Whereas on the contrarie, by liuing in debt carelesly, we offend God whose Law wee breake, we wound our Conscience by iniustice, we hurt our owne estimation, and slander our profession, causing men to speake hardly, not onely of our selues, but of the Gospell for our sakes. Lastly, we also incurre the penalty of the Law (to wit) imprisonment, and the paincs of e∣ternall death (to wit) hellish torment for our vnrighte∣ousnesse, 1 Cor. 6, 9.

Tim.

What vse are we to make of this instruction?

Silas.

First, it serueth for reproofe of such as runne in debt by borrowing, and do not meane to restore. Se∣condly,* 1.1 of such as in payment of debtes are partiall, sa∣tisfying some, and not others, when as they haue where∣with to satisfy all. This is the case of many Bankerouts, which breake, that they may escape by paying by quar∣ters or halfes. Thirdly, of such as do pay, but it is grud∣gingly, driuing their Creditors to recouer by Law, what was lent them in loue. All these are worse then Paganes or Iewes. For the Heathen Romanes so abhorted loose debters, as they made a Law to cut them in pieces, and

to satisfie euery Creditor with a quarter. Wherunto the Gospell alludeth, in allotting punishment to the vn∣faithfull Steward, Math. 24, 51. The Iewes though som∣what milder, yet seuere enough against wretchles deb∣ters, who by their Law must bee solde, and themselues, their wiues and children, become slaues, to satisfy theyr Creditors, 1 Kings 4, 1. Secondly, heere is an exhorta∣tion vnto all persons, as tender either Conscience or cre∣dite, and regarde either God or man, either present or future hurt, to be willing and ready, according to their meanes and power, to answere vnto euery man that they owe them, euen to the vtmost farthing, yea, although it cannot be done but to their owne impouerishing; consi∣dering two things especially, 1. that a little with righte∣ousnesse, is better then much with iniquity 2, and what hapned to the widdow that was careful to pay hir debts, her Oyle (by Gods Blessing) was encreased, till she had enough for the Creditor, and a remnant and remainder for her selfe and children to liue on, 2 Kings 4, 7. How∣beit let this be done not for reputation to keepe credit, or for profit sake, that ye may be trusted againe: but of conscieace and obedience to that God which hath said, owe nothing to any man, that you may bee sure to bee comforted & blessed in your deeds, as the Apostle Iames speaketh in another case, Iames 1, 25.

Tim.

But doth this sentence reach no further then to pecu∣mary debts alone?

Silas.

Yes, it is to be extended to debts both naturall and morall, euen whensoeuer there is any obligation or bond, either of nature, as betweene Father and children, Husband and wife; or of religion, as betweene all other inferiours and superiours, whether Magistrates or Mi∣nisters, &c. all these are debters one to another. What Paul saith of himselfe, Rom. 1, 14. I am a debter to you Romanes, &c. is true of all Superiors. And what he affir∣meth of Philemon 19. verse, Thou owest thy selfe, &c. be∣longs to all inferiors in some sort. This consideration

that mutuall duties are so many, debts should much pro∣uoke vs vnto serious performance. What man is there, that hath but common honesty, but will take care of his debts to pay them, and till the Booke be crossed, & the bils canceld, will giue himselfe no quiet? Now, if wee take not to heart our mutuall duties to do them because they be debtes, what may this argue, but that wee are worse then honest ciuill men, hauing lost both the shame of the Worlde, and also the reuerence of Almightie GOD?

Tim.

What other debt is there yet behinde for Christians to looke vnto?

Silas.

The debt of loue: for when the Apostle saith, [Owe nothing vnto any but loue,] it strongly implies that loue is a debt, yet such a debt it is, as in sundry thinges differs from ciuill debts, which are due but to some per∣sons, whereas loue is to be exercised towards all, friends, enemies, Infidels, and Christians. Secondly, other debts being paide, our substaunce is diminished, but loue by paying it to others, encreases in our selues reddendo mul∣ticiplicatur, as one saith. Thirdly, other debtes may bee paide while we liue, but this of loue cannot be satisfied in this life; it is due in heauen, both to God, to Angels, and to Saints, 1 Cor. 13, 13 Fourthly, debts of mony are to be paide at certaine times and places, but the debt of loue is due alwayes & euery where. Fiftly, other debts may be dispensed withall, and forgiuen: but the debte of loue not so. Men cannot, and God will not discharge vs the practise of our loue, though he will forgiue the 〈◊〉〈◊〉 of our loues.

Lastly, other debts beeing once paide, are no more debts: but loue, although it be paide, is still due, it is al∣waies in paying and euer owing because the groundes thereof bee perpetuall. First, the precept of GOD, Loue thy Neighbour as thy selfe, Math. 22. Secondly, our common Nature, euerie man being anothers flesh, Esay 58, 7. Pro. 11, 17. Thirdly, the image of God imprinted

in our nature. Lastly, common profession, hauing all one Sauiour by grace (to wit) Christ, as wee haue all one fa∣ther by nature (to wit) Adam. Now fithence charity is a debt, and such a debt as we are all bound to pay, it stands euery man vpon that hath any conscience of this debt, to looke vnto all the particulars thereof, which beeing sun∣dry and many, some things being due to the soule of our brother, as to comfort, exhort, rebuke, &c. Other things due to his body, as to couer his nakednesse, feede his hun∣ger, &c. also we being debters to the dignity, life, chasti∣ty, substance, and name of our neighbour, in none of these to impaire him, but in all to increase and preserue them what we can. This must moue vs both to pray for greater measure of grace, to be able to performe this better heere∣after, and instantly to beg pardon of God through Christ for our failing heeretofore; for the debt of charity being neglected, doth increase the debt of sinne: and looke how much wee come short of paying the debt of loue, so much we multiply the debt of sinne; and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past, & of repentance to amend our liues for time to come, to walke henceforth in charity, dooing all our things in loue.

Tim.

Come now to the reason of the Apostle, why we should loue one another, and tell vs what is meant by the [law, and by the fulfilling of it?]

Silas.

Among sundry acceptions of the word [lawe] as first for the books of Moses: Secondly, for the whole doc∣trine of the word: Thirdly, for the morall precepts giuen in Mount Sinai, &c. heere it is put for the second 〈◊〉〈◊〉 because he discourseth of the duties to our neighbour, the loue whereof beeing coupled with the loue of God (as an effect with the cause,) therefore it may well comprehend the whole morall law. By fulfilling is meant heere not the exact keeping in euery point without any swaruing, but the careful endeuour to do one commandement as well as another, without baulking any of them. The drift of the

Apostle heere being this, to teach that the law is generally kept by the exercise of loue, which is therefore saide to bee* 1.2 the fulfilling of the law: First, because it is the end of the commandements, 1. Tim. 1, 5. Secondly, for that it is the motiue to stirre vp to euery duty both to God & man. Thirdly, because it is the summe of the law, Math. 22. 37. 38. 39. Finally, because it is the perfection of the lawe, and were it perfect in vs, would make vs perfect keepers of the law.

Tim.

What is the doctrine we are to learne from hence?

Silas.

This ought very much to kindle our loue, seeing it is such a helpe to the fulfilling of the lawe, then which there is nothing except faith in Christ, eyther of more ho∣nour and beauty, or of more profite and benefit then to be keepers of the lawe: by which first wee haue 〈◊〉〈◊〉 with God, whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe; the nee∣rer therefore we come to the law, the liker we are to God. Againe, our study to walke in the law, is both a signe of a blessed man, and the way to blessednesse, Psal. 119, 1. and 112, 1. If the keeping of the law be so beautifull and bene∣ficiall, iudge how behouefull it is to imbrace loue, which inables vs to keepe the law heere in some measure, and in heauen perfectly. As Paul saith of loue, if wee had all gra∣ces, without it they were nothing; so may I say, if we could keepe all the commandements, and not do them in loue, it were nothing. Wherefore let all men that haue their hearts endued with loue, thinke they haue a great bles∣sing, and thanke God for it: and as the Apostles prayed, Lord increase our faith, so let euery good Christian pray Lord encrease my loue; for the more we loue, the more we fulfill the law; and the more we fulfill the law, the more we resemble God the giuer of the lawe; and the liker wee are to God in holinesse, the more we are to be like him in hap∣pinesse. Besides all this, though loue bee not the forme of faith, yet it is a necessary effect of iustifying faith which workes by loue, Gal. 5, 6. and a fruite of the Spirite, Gal.

5, 22. The bond of perfection, Col. 3, 14. The badge of a Christian, Iohn 13, 35. Touching the properties & works of loue, also for the excellency and continuance, read 1. Cor, 13, 4. to the end.

Tim.

But whereas many pretend loue, and haue it not, how* 1.3 shall wee know when we haue indeede the gift of Christian cha∣ritie?

Silas.

First, by the obiect of our loue (if it bee right)* 1.4 that is, if we loue euery one that is (our neighbour) lo∣uing one man as well as another, without partiality,* 1.5 though some men more then others: being wel affected vnto all, howsoeuer others be affected vnto vs, as Christ loued his enemies, so must we. This is one and the best triall of our loue. Secondly, by the measure or maner ra∣ther of our loue, that we loue our neighbor as our selus, that is, as constantly without fainting, as sincere with∣out dissembling, being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them, as we would haue it done to our selues.

Thirdly, by the quality and nature of loue, which stirs vs vp to respect one man as well as another (though not so much) so to tender him in one thing as well as in another: for what God ioynes, no man may separate, & that God which commaunded loue to our Neighbours persons, hath enioyned charity towardes all the things of our neighbors, not to hurt him in any of them, no not so much as by a thought, much lesse by disgrace or cru∣elty, or vncleannesse, or oppression, or slander. For if we do keepe that Law of not stealing, and dooing wrong, and breake the other which forbids adultery or inconti∣nency, or keepe this, and trespasse by false witnesse, be∣ing full of lies, and euill reporters, or false accusers of o∣thers: or vntouched in all these, yet be cruell, vnmerci∣full, and fierce, offending against that Lawe which pro∣hibits murthers: or at a word, caring somewhat to ob∣serue one, and being loose and licentious in transgres∣sion

of some other, not dooing many euils against our neighbors, yet stiffely and obstinately culpable in some one or few; certainly, our loue is not that christian god∣ly loue which looketh to euery precept, and preuenteth the euill and harme of our Brethren in euery thing, as much as lyeth in vs: for loue dooth none euill vnto our neighbor. Touching these singular and particular Pre∣cepts, note, that that of honouring Parents is omitted, because they might be contained vnder powers also, in an other Commandement: the Commandement of A∣dulterie, is prefixed vnto the Commandement of Mur∣ther.

Lastly, this of fulfilling the Lawe by loue, is ill wre∣sted of Papists to proue Iustification by workes: for this is not heere the Apostles purpose: and when they shall proue that any meere man hath perfect charity, such as the Law exacteth, we will then confesse, that righteous∣nesse before God may come by loue. Meane while, wee dare not crosse the doctrine of the Spirit, teaching in so many plaine texts, righteousnesse to be attained by faith without the workes of the Lawe, which yet wee may in some sense bee saide to fulfill; both because in our head it is perfectly kept, & that is allowed to such as beleeue in him. Also with Augustine we say, Quicquid 〈◊〉〈◊〉, idquasi non factum deputatur. Lastly, the Saints keepe it in desire and endeauour, with care & studie to obserue it in perfection of partes, though not in perfection of measure and degree, which to vs in this our pilgrimage is vnpossible, Rom, 8, 3.

Notes

• * 1.1

  Vse.
• * 1.2

  How loue is the ulfilling of the law, and why.
• * 1.3

  Doubt.
• * 1.4

  Solution.
• * 1.5

  The Triall of Loue.