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. III.

Verses 14, 15. Now the God of peace, fill you with all ioy and peace in heleeung, that ye may abound in hope through the power of the Holy. Ghost. And I my selfe am perswaded of you brethren, that yee also are full of goodnesse, filled with all know∣ledge, able also to admonish one another: now therfore brethren I haue written vnto you somewhat more boldly in some sort, as putting you in minde of the grace which is giuen me of God.

Tim.

SHew vs what is done in these verses, begin with the 13. and so goe on to the verses following.

Silas.

In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer; wherein hee so declareth his ar∣dent desire of their saluation, as withall, hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto, nor yet hee inable them to doe what he taught: But of all his instruction the successe depended wholy in Gods blessing and helpe; and therefore but requisite that Sermons and exhortations should begin & end with prayer to God, as to assist speak∣er and hearer to doe their duties well, so to make all pros∣perous when they haue done. In seeking and suing to God alone, it so checks the inuocatiō of creatures, as it teacheth

the faithfull to resort to God alone for euery good guift. God alone doth both know and fulfill the desires of his children, and it is an honour peculiar to him to be trusted in and called on, Psal. 50, 15. The matter of his prayer is that wherein he saide, Chap. 14. ver. 17. That the kingdom of God stood: so now he prayeth not, That they might bee filled with meats and drinks, but with peace with God, in themselues, towards their Brethren; and ioy, that is, encrease of peace, euen spirituall gladnesse of the heart, freed from terrors of Gods wrath, and cheared with the sence of Gods loue in Christ, and hope of glory. [All Ioy] signifieth solid and firme ioy, such as lasteth; not like the vanishing ioy of worldlings, who reioyce in prosperity, and are sad, euen heauy to death in calamitie, as Ionas gourd grew in the day, and dyed in the night: but dura∣ble ioy which will not be taken away or quenched with the sharpest crosses. Of this peace and ioy, he noteth the true causes and the nearest (to wit) Faith, or the righte∣ousnesse of Faith, a sure grounde of all Christian peace and comfort; and Hope, which is a sure expectation of all good things needefull for vs, and namely of eternall life. Of which infallible expectation, the mercies and truth of the Father, the regeneration of the Spirite, the merites of the Sonne, be both the fountaine and props. Note further, that of these graces he sets downe the hi∣est cause, the holy Ghost, by whose power (that is) migh∣ty working, they are giuen and encreased vnto a great measure, which is heere expresly begged, [God fill you, & that you may abound in all ioy.

Tim.

What is the Doctrine of this 14. verse thus inter∣preted and analyzed?

Silas.

The first is, that it is God alone in whom Chri∣stians* 1.1 are to fixe all their hope and trust: for he is called the God of Hope, not only with respect to the verse 12. or for that he is the author of Hope, engendring all liue∣ly hope, as he is tearmed God of patience, 1 Pet. 1, 3. but especially for that he is the obiect of hope, being hee in

whom alone all hope is to be placed, and that for these Reasons. First, God not onely commands to trust in him alone, but threatneth a curse to such as haue hope & af∣fiance in men, 1 Tim. 6, 17. Ier. 17, 5. Secondly, examples of holy Patriarkes and Kings which hoped in God, and were not confounded but deliuered. Our Fathers tru∣sted in God, and were saued (saith Dauid.) Thirdly, God besides his mercies, fidelity, and omnipotency, hath in∣finit means to succour his which relie on him. Therefore let all men trust strongly in God, and renounce all other hopes, either Popish in their owne merits (a rotten post to trust in) or worldly, as in horses, friends, riches, &c. which are but vaine thinges to saue a man, Ps. 20, 7.

Tim.

What is the second Doctrine from this 13. verse?* 1.2

Silas.

That godly Christians must labour after the greatest measure of Faith, hope, peace, ioy, and other graces: neuer contenting themselues with any portion, till they be filled and do abound. The reason is, because* 1.3 such is Gods will, else Paul would not haue asked fulnes and aboundance of God. As couetous men neuer thinke they haue Gold enough, so let Gods childe neuer think he hath graces enough: for he is bound to waxe spiritu∣ally, as plants and young children do naturally, and the more grace he hath the more and better seruice shall he do to his God. Also, it is a signe of sauing grace, when it growes and abounds.

Tim.

What vse is to be made of this doctrine?

Silas.

First, it reprooues such as sweate and take paines* 1.4 to thriue in the world, but do not so to thriue in grace; Such also as rest in beginnings, and couet not perfecti∣on: Also such as go backwards and fall away. And enco∣rageth all Christians, by all good means of reading, me∣ditation, hearing, prayer, & conference, keeping a good conscience, by right vse of the Lords Supper, to labour after encrease in spirituall things.

Tim.

What is the last thing which we learne from this 13. Verse?

Silas.

That Faith is the parent of hope, and both to∣gither bring forth sound peace and ioy, and of them all the holy Ghost is head, cause, and worker. And lastly, that Pastors must pray effectually for their people.

Tim.

Passe to the 14. verse, what obserue you therein for e∣dification?

Silas.

Paul passeth forwards to the conclusion of this Epistle, wherein first he praiseth them verse 14. and then defendeth his writing to them, verse 15. From his com∣mendations of them, Ministers and others learne, that we are not alwayes to exhort and reprooue our hearers, there is a time for praises also; namely, when the parties vppon our knowledge deserue praise. Secondly, when the thing praised is excellent. Thirdly, if the persons be capeable, (to wit) such as will not be puffed vp thereby, but excited more to their dutie. Fourthly, when Gods praise is chiefely aymed at without base flattery, then it is wisedome to praise: for praise is a spurre in the pray∣sed to piety, and witnesseth the charity of the prayser. Our Apostle might haue beene thought to haue beene sharpe, considering former and round admonitions, and somewhat suspitious of the Romanes, hauing so feruent∣ly and often prayed for them, as if all had not been well, but farre amisse; but by his present praises, hee quickens them to godlines, and quitteth himselfe from sinister and vncharitable suspition, whose example is to be followed of Ministers and other Christians.

Tim.

But what is the subiect or matter of his praise which he giueth the Romanes?

Silas.

After he had louingly saluted them by name of Brethren, to intimate his owne loue, and inciteth theirs, and shewes that he spake not by hearesay or anie ydle report, but of a strong perswasion, grounded onely vpon the profession and effectes of their Faith, which was verie famous thoroughout the Christian worlde, Romanes 1, 8. then hee prayfeth them in three respects: First, because of their great goodnesse, [Full of Goodnesse,]

that is, enriched with piety towards God and men, and namely, with mercy and kindnes towards the brethren. Secondly, their excellent faith and skilfulnesse in diuine things, wherein they had attained such a perfection (not absolute which had no want, for then they needed not mutuall admonition, but such as in this life may bee at∣tained vnto in comparison of others:) they were perfect in knowledge [All knowledge,] but farre from that perfe∣ction which is now, and shal be among the celestiall spi∣rits at the last, 1 Cor. 13, 7, 8, &c. The third part of their praise, is ability or gift to admonish each other, being as so many Monitors or masters, such as could see what was conuenient to bee done, (a wise mans part,) and put o∣thers in minde of their duty.

Tim.

What is our Doctrine from these wordes thus expoun∣ded?

Silas.

That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition. The Reasons hereof are, first it declareth our obedience vnto God re∣quiring it, Leuit. 19, 17. 1 Thes. 5, 11. Secondly, our cha∣rity towards the Bretheren which want admonition, whereby they are preserued from sinne and destruction, and wonne to righteousnesse and saluation if they hear∣ken and obey, Math. 18, 15. which made Dauid desirous to seeke it, Psal. 141, 5. Thirdly, it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others, as Col. 3, 16. Such then as cannot, or list not, or care not to admonish others, loose a speciall praise, bewraying want of the feare of God, and of loue to men: and such as do admo∣nish, let them go forwards the more chearfully, the more commendable this duty is, which Paul had not so pray∣sed but that it is much to be esteemed and exercised.

Tim.

What are we to learne further from verse 14.

Silas.

That there be two graces behoouefull to them, who shall well discharge this duty of admonishing. The first is goodnesse, the second is knowledge: for without

goodnesse or integrity of life our admonitions will bee of no force, whilst it may bee saide to vs, Physitian heale thy selfe, and, Hypocrite plucke the beame out of thy owne eye. Secondly, when a man himselfe is blameable, he cannot freely and boldly admonish another: see Rom. 〈◊〉〈◊〉, 21, 22. Thirdly, he that would haue hope of doing good in re∣proouing others, had neede to be vnreprooucable, else what hope hath hee that God will blesse his admoniti∣ons? The other grace required heereto, is a good mea∣sure of knowledge to guide vs to see and know where∣fore to admonish; and when, and where, and whom, and by whom, our selues or others; and in what maner, out of loue and pitty, roughly or mildely, directly or indi∣rectly, openly or priuately, and to what end, & how long till we haue hope, that we cast not pearles before Swine; and in what words, euen in the words of Scripture, for they haue most authority, and there is no exceptions a∣gainst them. To these purposes it is no meane wisedom will serue: therefore Paul requireth in such as shall ad∣monish their Brethren, that the word of God dwel rich∣ly in them in al (that is, much and manifold) wisedome, Col. 3, 16. And if to this one duty, such and so great skil be needful, then iudge what cause there is for Christians to search and study the Scriptures diligently and religi∣ously, hauing so many other more waighty offices to do in their generall and particular callings.

Tim.

What vse are we to make of this truth?

Silas.

Hence is matter of exhortation both to the ad∣monishers to furnish thēselues with store of knowledge, as they may admonish with power and profit. And vnto the admonished to take in good worth good warninges from their brethren, yea, although not alwayes giuen with such wisedome and loue as were meete: for God is not bound to set a discreete godlye person aworke to warne thee, not alwayes to send an Abigail, a Iethro, &c. but sometime by a poore silly maide or man seruant, our Inferiours both in place, 2 Kinges 5, 3, 13. As thou wilt

not refuse rich treasure, because it comes through fowle hands: so cast not away reproof and counsel for the fol∣ly or faults of him who giueth it. Heare afoole, a knaue, an enemy, if he bring truth and reason; as wel as a friend, an honest man, or a wise man. Balaam must heare his Asse, else he had dyed for it.

Tim.

But seeing the Romanes were so full of knowledge and goodnes, wherfore did Paul so largely and boldly write vn∣to them, as if they had beene very obstinate and ignorant ones?

Silas.

He answereth to this obiection in verse 15. that he did it not to teach thē what they knew not, but part∣ly to the end to remember them of things they knew al∣ready and might forget: and partly for his function sake which he setteth forth by the efficient cause [Grace,] be∣cause his Apostolicall authority and gifts were of fauour giuen him being a persecutor. Vpon these causes he had written, not (somewhat) that is, some thing, and left out others as necessary, by tradition of Church to be supply∣ed (as the great Iesuit dreamed;) for the Scripture is per∣fect: but somewhat must goe with boldely, and then the meaning is, that with some liberty and freedome of wordes, befitting the grauity of the matter, and of my calling. Wherein ye see Paul confessed no fault, but iu∣stified rather his acte, as good for them to bee put in re∣membrance of necessary things, and meet for him being their Apostle and minister: therefore Bellarmine vnskil∣fully & vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book, ch. 15, ver: 39.

Tim.

What Doctrines gather ye hence?

Silas.

Two: the first is, that boldnesse, admonitions & reproofes become well Gods messengers. First for the commandement sake, Es. 58, 1. Cry aloud, spare not, tell &c. Earnestnes and freedome of speech, is heere inioyned to Gods messengers. Secondly, a Messenger is not onely to do his Lords message, but in maner and forme as he is re∣quired. Thirdly, if sin (like a strumpet) be bold to appear,

why should not Gods Seruants be bold to controule it? Fourthly, there is great danger if we faile heerein, both to the sinner, Ezek. 3, 18, 19. and to the Minister, Ier. 1. 17. Speake to them, or I will destroy thee. It is true, the per∣formance of this, will cause such as loue and liue in the seruice of sinne, to account their reproouers enimies; as Achab did Elias, and the Galatians Paul; and obserue all his wayes narrowly, to see if they can haue any occa∣sion or aduantage to accuse or to hurt him: as those pla∣ces can testifie, where Ministers do with this holy liber∣ty testifie against euils and sinnes: but better to haue all men our enemies, then to haue God alone to bee against vs; and if we cannot saue others, yet it standeth vs vpon to deliuer our owne soules.

The second Doctrine is, that Gods Ministers are Gods remembrancers, to put the people in minde. For men, e∣uen the best, are forgotful, yea of common and common∣ly knowne duties: by which meanes they run into great euils. Did not Dauid in his fury against Naball, forgette that he ought not to kill or reuenge, till Abigail remem∣bred him? And Peter in his feare forget Christes premo∣nition touching the thrice deniall of him, till a Cocke a∣wakened him? Howe easily then may others let slip out of memory necessary principles and instructions, sithens a godly Prophet and an Apostle did it? And therefore, if there were no other benefit to be reaped by the publike Ministery, neither for teaching our ignorance, or con∣uicting our errors, or informing vs in duties, or reproo∣uing our vices, or comforting our faint-heartednes, yet heerein were cause enough why to loue and vse assem∣blies where the worde is preached, to haue our remem∣brances stirred vp. As Dauid blessed Abigail, for remem∣bring him, and Peter wept when hee remembred his fall by the crowing of a bird: so it is euery ones duty to em∣brace and blesse God and his Ministers, for this office done to them.

Notes

• * 1.1

  Doctrine.
• * 1.2

  Doctrine.
• * 1.3

  Reason.
• * 1.4

  Vse.