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. II.

Verses 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. For whatfoeuer things were written afore time, were written for our learning, that we through patience and comfort of Scripture, might haue Hope.

Now the God of patience and consolation, grant you to bee like minded one towards another in Christ Iesus, that yee may with one accord and one minde, glorify God, euen the Father of our Lord Iesus Christ. Wherefore receiue ye one another, as Christ also receiued vs vnto the glory of God.

Tim.

SHew what be the parts of this Text, then interpret the words of euery verse seuerally, with the Doc∣trine and vse of them.

Silas.

This Text containeth first a secret obiection with the answere. The Obiection is thus: Yea, but the place in the Psalme, belongs to Dauid, or Christ, and not to vs. Vnto which hee aunswereth, that it is a bad conse∣quence. For it so concerneth them, as it was deliuered to writing for our learning also. Secondly, a petition vnto God for vnity or agreement in doctrine and wils, verses 5, 6. Thirdly, the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example, verse 7. which example is applied first to the Iewes, verse 8. then to the Gentiles, verse 9, 10, &c. whose vocation is pro∣ued by many Oracles of Scripture, vnto verse 13.

Tim.

Now returne to verse 4. what is meant by thinges written afore time, and to what Vses serue they?

Silas.

The Books of the old Testament, Moses, Psalmes and Prophets. The vses to which they were ordayned, are particularly many, but generally two. First, doctrine or learning, which is the foundation or roote, whereon the other fruites do rest and grow. Secondly, life or pra∣ctise of manners, as (patience) by which Christians in their warfare and wrestling against their enemies, are armed and enabled to endure without being broken in minde, or fainting through euils.

The next is Consolation, which stayeth their mind in the full confidence of Gods assistance, and a good issue. Thirdly, Hope, which is an expectation of heauenly glo∣ry. There be other ends of Scripture, as to work all gra∣ces, to reprooue, to exhort, to conuict: but these be the cheefe named heere, to confirme men in faith, patience,

and hope of eternall life. Now because the Scripture as an instrument workes these guifts, therefore heere they be called patience, comfort, and hope of the Scriptures, tea∣ching them and causing them: To which purposes forso∣much as the new Testament serueth as well as the old, be∣ing all inspired by one Spirite, therefore the Apostoticall writing howsoeuer not then extant, yet this sen tence rea∣cheth vnto them also.

Tim.

What he our lessons from the words thus opened?

Silas.

First, we learne that there is nothing in the whole Scripture idle or superfluously written, but the whole and euery part hath fruite and edification in it, not onely to such as liued vnder the old Testament, but to such as liue in the Church in all ages; neyther onely is it written for the profite of Nouices, (as some hereticks auouch,) but of the most perfect: all men one and others may learne from thence, and be the better for it. The reason is, because the counsell of the most wise God, his treasures of knowledge are opened therein, so far as concernes mans saluation. Al∣so it was ordained and inspired for the profite of the whole Church, 2. Tim. 3, 17. Euery sentence of Scripture hath in it matter of some profitable instruction.

Tim.

To what vse serueth this first instruction?

Silas.

First, it serueth to distinguish these sacred books from all other which haue some vanity, superfluity, or cu∣riosity in them, something to be cut off as needlesse. And againe, though they teach other behouefull and lawfull knowledge and sciences, yet helpe not to instruct vnto sal∣uation; whereas the Scriptures haue nothing which may be reiected, but is all necessary and wholesome, informing men sufficiently in things of eternall life, Iohn 20, 31. 2. Tim. 3, 13.

Secondly, it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises, and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs: likewise the Saduces which admitted onely Moses bookes: likewise of Libertines, which sticke

to certaine pretended reuelations, despising Scripture as written for nouices and weake ones. And of the Papists, whoe affirme that there was an higher doctrine (then the Scripture hath any) to feed perfect ones, (their Church traditions forsooth:) whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister (the Holy-Ghost) who indited the Scrip∣tures, though he had beene rapt into the third heauens. Thirdly, it reproues such prophane persons, which eyther reade not at all, or else reade Scriptures to passe away time, as they reade Liuy or Chronicles for story, without consi∣deration of further sruite thereby to be gotten.

Lastly, it exhorts all Christians to reade them with this minde, to bee edified, asking still of themselues, what may I learne by this, or how doth this appertaine to me; oh that euery one would doe it. It were greatly to be wished that as God hath giuen his written word for spirituall soule in∣struction and comfort, so euery one would study, reade, heare, and preach them with this sincere heart to see and obserue what makes for the making of them wiser or bet∣ter. For certaine it is, that such haue the kindly and sa∣uing vse of Scriptures, as turne euery branch of it to the furthering of them in godlinesse and doctrine, or in good life and manners. The end of Scripture is practise as well as doctrine, we reade and heare to learne, and wee learne to know, and we know, to the end to liue thereafter. Prac∣ticke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action; much more it would be so in diuinity, where blessednesse is promised (not for doing) but to dooers. More especially, let Gods messengers which are to teach scriptures to others, be here warned, that their part is in handling Scripture, (if they wil be free from the grossest sacriledge) not to conuert the Scriptures to serue vnto vaine glory, ambition, worldly preferments, carnall ostentation, placing eyther them∣selues or other men, (a thing too common, and com∣mon (that is vncleane) euen a great and horrible pollution

of the sacred word, to accommodate it to such prophane purposes) but to the edifying of the hearers in faith and piety, to that end denying themselues, and deliuering the word in that simplicity in which it was left vs by the holy Ghost.

Tim.

What other thing do we learne from this 4. verse?

Silas.

The difference betweene the patience, comfort, and hope of the Heathens, Papists, Worldlings, and true Christians, who haue these graces from the Doctrine and faith of Scriptures, which is the mother and Well∣spring of them. Christians therefore be patient, comfor∣table, and hopefull, because they beleeue the doctrine, which teacheth God to be the author of afflictions, (not fortune or the will of men:) and that as the causes be iust and equall to correct, humble, & mortifie his Children, so the 〈◊〉〈◊〉 will be glorious, in declaration of his owne speciall goodnesse and power, helping in extreamities, and working for best to his, and for the aduancement of the eternall saluation of his owne, according to his own promises, and the experience of innumerable Saints, (as in Abraham, Iob, Dauid, and Christes case,) which by proofe haue found how faithfull and good God is in his chastisements, doctrines, examples, and promises, being their worthy pillers. Whereas all vnbeleeuers, whatsoe∣uer shewe of these graces they make, yet they are but meere shadowes, hauing (for the ground of patience,) their owne naturall reason and carnall respects. But of these 3. graces, and the generall vse of Scriptures, reade more on the Dialogue on Ro. 4, 23. & 5, 3, 4, 5, 6.

Tim.

Proceede to verse 5. the second part of our Text, and tell vs what God of Patience and comfort meaneth, and what we are to learne from this Prayer of the Apostle?

Silas.

As he is called in the next Chapter, ver. 20. God of Peace, so heere he is called God of patience and com∣fort; because he is the author, approouer, and rewarder of patience, hope, and comfort. And from this prayer we are to learne, that howsoeuer patience, hope, and Chri∣stian

consolation do come to vs by the meanes of Scrip∣ture instrumentally, yet effectually they are from God, as Father of lights, and giuer of euery good gift, Iames 1, 17. Which must warne both Preachers in expounding, and Christian professors in hearing Scriptures (renoun∣cing all affiance in their own 〈◊〉〈◊〉, capacity, sharp∣nesse of iudgement or wit) to pray vnto God earnestlie, after the example of humble Dauid, Psal. 119. Lord teach me, Lord giue me vnderstanding, Lord open mine eyes, &c.) to make his worde efficacious and powerfull, to worke in their hearts such graces as it commends and exhorts vn∣to. For Paul which planteth, and Apollos which watereth be nothing, but God which giueth the encrease, 1. Cor. 3, 6. Heerein is the cause, that many without all fruit; nay with much hurt, do study Scriptures: because they seeke not to God by faithfull hearty prayer for his blessing; as if the worke done, would make them beleeuers & good followers.

Tim.

What is the thing in this 5. verse prayed for?

Silas.

It is agreement or consent in wils and affections, each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde: of which concord, Christ Iesus is made the glue, Cement, and band. As all meanes of peace without God are in vaine, so all agreement which is not founded on Christs Faith and religion, is rather conspiracy, then a concord; like to the agreement of Simeon and Leuy, bre∣thren in euill, Genes. 49, 5. or of Absolon and Ach 〈◊〉〈◊〉, banding against Dauid. Such is the agreement of Here∣tickes, Idolators, Papists, Turkes, Iewes, Pagans, and wic∣ked men which meete in malice to doe mischiefe, not in charity to builde one another. Of this matter, see Dial. in Rom. 12, 16, 18.

Tim.

What doth the sixt verse teach vs?

Silas.

That the vnion of Christians must be in professi∣on outward, as well as inward in affection, in minde and mouth. Also that such vnity is the rather to bee embra∣ced

with all readinesse, because it tendeth to the praise of God, whose pleasure and honour it is, when his chil∣dren liue louingly and peaceably, as it is to his dishonor greatly, that such as be called brethren and children to God, do hate and striue one with another.

Tim.

Giue vs a briese touch of the 7. verse?

Silas.

To receiue, signifies charitably to iudge, pati∣ently to beare, louingly to affect one another, that is, the weake, the strong, and the strong the weake. The particle [As] noteth quality, not equality; for what proportion betweene Christs infinite loue, and the finite charity of men? The sincerity then is pointed at, not the degree and measure, as in Iohn 17, 21. and Math. 6, 12. In the last words of this seauenth verse, lieth an Argu∣ment perswasorie from the more vnto the lesse, thus; If Christ receiued vs vnto the glory of his Father (euen to make vs partakers of so great a benefite as of glorie and immortality in heauen) with his Father: (this is the bet∣ter sence then to say, that Christ either propounded his Fathers glorie as his end whereby he receiued vs, or that wee should receiue one another for the glorisying of God: which both are true, but not so fit as this, that hee did loue vs so far, as to make vs partakers of his Fathers glory) therefore it followes, that much more we should receiue one another to peace and concord; which is the fruite of our receiuing to the benefite of his: and there∣fore if he did such things to enemies, how should not we be ready (if wee will approoue our selues good Christi∣ans) to receiue friends and Brethren?

Tim.

How doth Paul proceede in verse 8. to v. 13?

Silas.

Paul prooueth, that Christ hath receiued vs in this excellent manner, by a distribution of [vs] into Iewes (meant heere by circumcision) to whom he ministred by preaching and dying to performe the truth of God, that is, that he might be found true, who had promised vnto their Fathers, Isaac and Iacob, &c. to send them a Messi∣as. And secondly into Gentiles, vpou & towards whom

he fulfilled the mercies meant them of God, and mentio∣ned in sundry Testimonies which are heere set downe till verse 13.

Tim.

Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13.

Silas.

First we haue a singular example of rare humility in Christ, who beeing the Sonne of God equall to his Fa∣ther, yet by taking our nature, subiecting himselfe to cir∣cumcision and the whole lawe, by his diligent teaching, miracle-working, his passion painefull and reprochfull, his resurrection victorious, did minister vnto the Iewes his enemies: being made their seruant whose Lord hee was, yet seruant to all being Lord of all. Which should admo∣nish vs of his loue to mankinde, for whose loue and sake he was so abased, comming not to bee ministred vnto, but to minister: so of our dutye in bearing the same minde as he did, 〈◊〉〈◊〉 no seruice how seruile or abiect soeuer, to expresse zeale to God or our brethren, Phil. 2, 5, 6, 7. Se∣condly, Christ may be a patterne as of low linesse to all, so of diligence and fidelity to Ministers of the word, whose dignity stands not in titles, solemnities, Robes, pompes, processions, papall massing, &c. but in teaching the peo∣ple constantly and soundly; also in feruent prayer for them, and example of an holy blamelesse life: for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles.

Thirdly, heere is a proofe of that glorious property of God, (to wit) his truth, that hee is most true and faithfull of his word, namely because such promises as vpon the fal he made to Adam touching the womans seede, and after∣wards to the Patriarkes, concerning the same to come out of their loynes, to make all Nations blessed, were in due time accomplished by sending Christ, borne of a pure vir∣gin, to be a common Sauiour of elect Iewes and Gentiles. Let this moue all Christians to put confidence in him, be∣ing so mercifull and true who will not deceiue. Second∣ly, to imitate his properties, beeing faithful in their words,

bargaines, couenants, vowes, and promises. Thirdly, to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ; whereof vnlesse hee had made vs truely partakers, we could neyther celebrate and confesse him, as it was sorespoken of by Dauid, Psal. 10, 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes, called by the Gospell, as was fore∣saide, Deut. 32, 45. Nor haue praised God as we are com∣manded, Psal. 117. 1. Nor haue hoped or put our trust in him, as Esay 11, 10. except hee had become our Sauiour and redeemer: To whom therefore for his vnspeakeable mercies in visiting the Gentiles, and being their light, be all ioyfull praise and thankes in all the Churches of the Saints.

Notes

• Reason.