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. VIII.

Verses 17, 18, 19, 20. But righteousnesse peace and ioy in the holy Ghost. For whosoeuer in these things serueth Christ is pleasing to God, and approued of men. Let vs then follow &c.

Tim.

WHat doth this text containe?

Silas.

First, the condition or parts of Christs kingdom, which consisteth not in meates or in other externall things, bur in things inward and spi∣rituall, (to wit) righteousnesse, peace, and ioy, such as come from the Holy-Ghost and are not carnall, nor can bee lost, verse 17. Secondly, a reason from the effects, thus; In these things we serue Christ and please God, but the king∣dome of God doth stand in seruice of Christ, and pleasing of God; therefore righteousnesse, peace, and ioy, are ne∣cessary to the kingdome, and not meates, verse 18. Third∣ly, a conclusion, that sithence peace is one part of religion and of the kingdome, therefore by all meanes Christians are to imbrace that, and to put away strife about other vn∣necessary things, verse 19. But least wee should thinke that euery kinde of peace should bee followed, hee adioyneth thereunto edification, verse 20. An edifying peace is to be followed, and whatsoeuer belongs to it, as charity, for∣bearing, concord, forgiuing one another, meekenesse, and all other furtherances of peace be diligently to bee sought for. Vnto this edifying peace there is set against it, as op∣posite, destroying contention. Fourthly, an answere vn∣to a secret obiection: But seeing all meates are pure, crea∣ted and granted of God as lawfull to vse, why should it not be good for me to eate of all meates, whatsoeuer be∣come

of other men? Not so saith Paul, for though al meats be good, yet they bee not good to him which eateth with offence to his brother, verse 20.

Tim.

Now expound and tell vs what is meant by [righte∣ousnesse, peace, and ioy?]

Silas.

Righteousnesse signifies iustice imputed, or of the* 1.1 person beeing absolued from sinnes, and accepted righte∣ous through faith in Christ. Secondly, inherent iustice, righteousnesse of workes, or that which the Scripture cal∣leth sanctification or holinesse of life, begun in such as are* 1.2 iustified by faith. Peace signifies inward peace of consci∣ence, quieted in respect of reconciliation with God, and remission of sinnes: also outward concorde with the bre∣thren; this beeing a fruite of inward peace of the soule, as that followeth iustification by faith, Romanes 5, 2. By* 1.3 ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad, partly by present sence of Gods loue shed into the heart, and partly out of hope of the re∣ward to come, Rom. 5, 3, 5, 6. Of this ioy Christ saith it is not taken away, Iohn 14. And Paul, that it makes ioy∣ous in tribulation, Rom. 5, 3. Of these three ye may reade at large before, namely in the Dialogue vpon the begin∣ning of the fift Chapter. The Holy-Ghost is added here, both to note the efficient cause of Christian righteousnes, peace, and ioy: also to distin guish Christian righteousnes, peace, and ioy, from that which is worldly and carnal, grounded vpon earthly thinges, and being also vnconstant.

Tim.

What is the doctrine from these words?

Silas.

That things which be necessary to the kingdome* 1.4 (that is, to religion and saluation) they bee spirituall and inward things, such as by the Holy-Ghost are wrought in the soule, as namely iustification by faith, peace of consci∣ence, ioy in the Holy-Ghost: which is not so to bee taken, but that charity, repentance, godlines, meekenes, patience, temperance, truth, goodnesse, fidelity, &c. doe belong to the kingdome. But these three are heere named, as chiefe, and cause or ground of the rest, which bee vnseparably

linked to these. For iustifying faith as a glorious Lady, after her doth draw a traine of Christian graces, which al∣waies be where faith goeth before, as Ruth would be wher∣soeuer Naomy was: and righteousnesse of workes contai∣neth all vertues in it. Also the ministry of the word, prayer, and Sacraments, though externall things, yet they haue relation to these spirituall things, whereof they be the hel∣ping causes or instruments to beget or increase, and so belong to the kingdome. The reasons why the kingdome standeth in such spirituall things is, God beeing a Spirite, Iohn 4, 24. the things of his kingdome must bee spirituall, and sutable to himselfe whoe is the King. Secondly, his kingdome is not of this world, Iohn 18, 36. therefore not in worldly but in inward & heauenly things his king∣dome consists.

Tim.

What is the vse of this doctrine?

Silas.

It serues to prouoke all men with all endeuour to seeke after righteousnesse, to haue their sinnes forgiuen them, to be partakers of Christs iustice, and to worke righ∣teousnesse, leading a iust life, to get the blessing of an ap∣peased and pacified conscience, and a ioyfull heart vnder hope of glory, without which we haue no fellowship with the kingdome, no part in saluation: and let all such as haue receiued grace to beleeue, and by their faith doe receiue the iustice of Christ to bee their owne, and are regenerate to liue iustly, hauing peace with God and men, reioycing vnder the hope of glory, though but in a weake measure and with much imperfection; Let them I say, much com∣fort themselues, and continually praise the God of heauen, which hath imparted to them such thinges that are so ne∣cessary to true religion and eternall saluation. Thirdly, heere is a reproofe to such as be earnest in externall slight things, and neglect the chiefe matters, yea of such as rest in generall knowledge, profession, outward reformation of life: some delight in the worde and in the brethren, in a certaine zeale against superstition and prophanenes, in the cōmnuication of the mysteries, &c. which be good things yet such as others haue had and very many haue, who neuer

set foote within the threshold of the kingdome, whereof a man or woman shall neuer become a true member so long as they lacke regeneration, and the fruites thereof, righteousnesse, peace, and ioy.

Tim.

What other incouragement to labour for these things?

Silas.

That not by these things (as if wee could merite by them: for they are effects of grace, not causes of the kingdome) but in these things we serue Christ and please God: to serue Christ is by faith and obedience to cleaue to him. After this manner Christ will be serued, and God will be pleased, and both wee and our doings will bee ac∣cepted of him, if we fetch righteousnes from Christ alone, drawing from him and his promises matter of sound tran∣quility and in ward cheerefulnesse, indeuouring to liue vp∣rightly and godlily. Now what should wee study rather to procure, then that we may serue Christ our Redeemer, and please God our Creator and preseruer? for it is the end of our creation, redemption, and conseruation, to serue and glorifie Christ, and to please God. Therefore how earnestly should these things bee striuen for and searched after, which doe inable vs to honour and please both God the Father, and Christ the Sonne? See how much they are deceiued, which in popery doe place the seruice of God and pleasing of Christ for the most part, in outward rites and ceremonies deuised by themselues, whereas the Sa∣crifices of the law, and the ordinances of the Gospell bee∣ing seuered from these inward things, are abhorred of God, Esay 1, 13, 14, 15. Mat. 7, 22, 23. Gods owne holye institutions are no whit auaileable to serue & please Christ, nay they be an abhomination if they bee not ioyned with faith, &c.

Tim.

But why doth hee say they are approued of men which haue these things, seeing the world hates Gods children, and thinke the worse of them because they loue and obey Christ, as Caine hated Abell, and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples?

Sil.

Yet euen wicked men are compelled to approue & sometime to honour them which are crowned with these

gifts of the Spirit, as the Philistims and Hittites, Abraham and Dauid; and the Egyptians, Ioseph: and Herod, Iohn the Baptist; and Pilate and the Centurion, Christ: & Foc∣lix reuerenced Paul: Howbeit in our Texte, are meant men of sincere iudgement. These will alwayes accept & commend, and giue good testimony to the faithfull, as Enoch had a good report, so had all the faithful, Heb. 11. Learne hence, that wee may not vtterly contemne the iudgement and witnesse of men, Rom. 12, 17. Howbeit in order, we must begin at the approbation of GOD, to seeke that most and first, Math. 6, 33. and asterward the allowance of men. He is not the seruant of God, which either pleaseth men, rather then God, or God without all care of men: God first, and for himselfe; Men after, and for God.

Tim.

What are we to learne from verse 19?

Silas.

First, that we must pursue peace with our Bre∣thren, that is, seeke it with vehement desire, not coldly nor carelesly, seeing peace pertaineth to Religion and saluation, it must needes be eagerly followed after, after the example of Abraham, exercising and hunting after peace with Lot, and of Dauid, who sought to liue peace∣ably with all men, Psal. 120. whose counsel is, we should follow peace, Psal. 34, 14. Haue peace with all. See Rom. 12, 18. Secondly, as we loue peace, we must get and look after such things as belong vnto peace, euen all graces which be Parents to breed, or Nurses to foster peace, as milde speech, courteous behauiour, forbearing reuenge, pardoning errors, passing by offences, interpreting of doubtfull thinges to the best part, soft aunsweres, di∣rect silence, or whatsoeuer else may cause or confirme peace.

Thirdly, we must beware of the quite contrary, of all things which may be hinderances to peace, as hatred, en∣uy, desire of reuenge, fiercenesse, busie medling, debate, strife, whispering, backbyting, and tale-bearing, &c. as a sword point, or as a Scorpion, so are these to be auoy∣ded

of them that loue peace. Fourthly, Christians are to embrace such peace as tends to edification. We are Gods house and Temple, 1 Cor. 6, 19. 1 Cor. 3, 9. 2 Cor. 6, 16. As in a naturall building, many workemen ioyne their labout together, to perfect one building; so Chri∣stians must with ioynt care, diligence, and study, do such things as make men better, more godly and religious, more strong in Faith; and this is to edifie, which prin∣cipally pertaineth to the Ministery, Eph. 4, 11, 12. yet rea∣cheth euen to professors, who as liuing stones, must strengthen and helpe one another to Godward.

There is a peace in euill, when persons agree in super∣stition, heresie, in vnrighteousnesse, theft, and cruelty: as* 1.5 Simeon and Leui brethren in euill, Herod & Pilate against Christ, the false Apostles against Paul, agreed. This is a wicked peace, it tends not to edifying in godlines, but to destruction, and maketh men fall from God, and be∣come worse and worse, and therefore is to be abhorred. Zachary ioyneth peace and truth. Zach. 8, 16. Peace and holinesse put togither, Heb. 12, 14. Peace and edification in this text. Thus the Scripture sets our bounds for peace which we may not passe: a necessary and holy contenti∣on, is to be preferred to an impious peace.

Tim.

What are we to learne out of the 20. verse?

Silas.

Namely, that our Brothers faith and saluation, (which be the worke of God) ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating. For howsoeuer all meates bee pure and lawfull in theyr owne nature, and by Gods ordinance, yet our eating is euill if the peace of the Church be troubled, or edificati∣on hindered, or offence giuen to such as be weak. Where indifferent things cannot be vsed, but with disturbance of Christian concord, with losse of peace amongst Bre∣thren, with hurt and destruction to the infirme, with scandall & offence, then they cease to to be indifferent, and the vse of them is euill, as Illyricus and Paraeus teach from this place.

Tim.

Whether are we to abstaine from eating flesh, if we bee in the presence of a superstitious Papist, who makes conscience of it, least we offend him?

Silas.

If such a Papist be simply seduced by others, and hath had no meanes of knowledge by instruction and doctrine of the word, then there is the more regarde to be had of him: he is first to be shewed in good fashion, that all creatures are good and lawfull at all times, and nothing in it selfe vncleane, but to them that thinketh it so, or which eateth with offence against his conscience; these make meates which bee pure, to be vnpure for vse to themselues.

Secondly, if it bee an vnderstanding Papist, then the case is altered: for there is great difference betweene a weake Iew, and an obstinat Romanist. First, because such an one is not to be held a Brother, as I haue proued be∣fore, chap. 12. and we are commanded to auoyde giuing offence to such as be brethren. Secondly, these meates, as flesh of all kinds, and white meates were neuer forbid by Moses Law, as those were which the vnskilful Iewes made conscience of. Thirdly, these Papistes haue had time enough, and meanes enough also, to haue learned Christian liberty; it hath beene demonstratiuely proued, that there is no religion in difference of meats, but they wilfully shut their eyes against the light that shines in their face; and therefore offend not out of ignorance & infirmity as the Iewes did, but out of malicious stuborn∣nesse, which we are by no meanes to cherish.

Tim.

But what shall we say, if a Protestant well instructed in his liberty, yet ready to take offence to see flesh eaten of them which are healthfull, being done against the Kings Lawes?

Silas.

Better neuer to eate flesh, then to eat with scan∣dall of thy Brother. For if hee now be moued to eate a∣gainst his conscience, by seeing thee to eate, then hee is destroyed by the vntimely vse of thy liberty. Howsoeuer we haue learned, that we neede make no Conscience of the thing it selfe, beeing indifferent; yet the Princes

commandement in a thing of a middle nature, especially being giuen for good ends, profitable vnto the common∣wealth, bindes the conscience by vertue of that generall precept, Honour the King: and let euery soule bee subiect. Contempt of authority, breach of wholesome lawes, ioy∣ned with euill example to imbolden others to transgresse, are faults which displease God, and defile the conscience, and deserues punishment both temporal and eternal. How humane lawes, binde vnto sinne, see Dial. on Rom. 12, 5.

Notes

• * 1.1

  Righteousnes
• * 1.2

  Peace.
• * 1.3

  Ioy.
• * 1.4

  Doctrine.
• * 1.5

  Note this.