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. V.

Verses 22, 23, 24, 25, 26, 27, 28, 29. Therefore also I haue beene let oft to come vnto you, but now seeing I haue no more place in these quarters, and also haue 〈◊〉〈◊〉 desirous many yeares agoe to come vnto you: when I shall take my iourney into Spaine I will come to see you, &c.

Tim.

VVHat is contained in all these verses?

Silas.

The hope and promise of Pauls cōming to the Romanes, which he setteth foorth by the mouing cause, (to wit) the vacancy of his businesse in these parts where he was. Secondly, by the feruency of his desire which he had a long time to see them, in verse 22, 23. then by the circumstance of time when hee woulde come, (to wit) when hee had visited Spaine, verse 24. Thirdly, by naming the hindering cause which with-held him that hee came not presently, namely the ministration of almes, (ac∣cording

to the trust put in him by the Church of Macedo∣nia) sent to the poore Saints at Ierusalem, partly to expresse the good will of the Grecians which sent it, & partly to recompence a debt, verses 25, 26, 27, 28. Lastly, by the final cause of his comming, which was their greater edification in the faith of the Gospell, verse 29.

Tim.

What be the doctrines which we may learne betweene* 1.1 the 22. verse and the 30?

Silas.

From the 22. verse we may learne that the wayes of man are not in his owne hand; for God disposeth what man purposeth: Therfore as Paul could not come to Rome when himselfe desired, so neyther shall wee doe what wee will, but what God is pleased to haue done: vpon whom therefore wee must depend for successe and rest in it, with contentment thogh it be contrary to our desires & hopes; not taking on, murmuring, seeking vnlawfull wayes to compasse our purposes, as if wee were Lords of our owne actions.

Tim.

What learne we out of the 23. verse?

Silas.

Wee learne that Paul remoued not from the pla∣ces where he begun to plant Churches, till hee had finished what he came for, beeing heerein the patterne of a faithful Steward, who is found to discharge the whole trust till the time that he must render an account of his Stewardship.

〈◊◊〉〈◊◊〉 of this verse. I collect, that the Romanes were called to the faith and prosession of Christ, not long after the ascension of Christ: for the 20. yeare after it, did Paul write this Epistle, but hee had a desire of seeing the Romanes, many yeares before he wrote vnto them, there∣fore many yeares before they were conuerted; not by Peter as Bellarmine affirmes, of whose being at Rome al the lear∣ned doe doubt, nor by Peter and Paul ioyntly, as others thinke, but rather by the preaching of Barnabas the Apo∣stle, as Clement reporteth.

Tim.

What doe ye obserue in the 24. verse?

Silas.

Whereas Paul writes that hee trusteth to see them in his iourney into Spaine, we gather that this iourny was

not directed by speciall impulsion and motion of the Spi∣rite, (as sometimes it was done, Acts 16.) but by humane purpose; therefore he saith (I trust) and indeed wee reade not in sacred writ that euer hee came at Spaine: for this place which onely mentioned his minde heerein, giueth vs no light of a certaine iudgement. Hee speakes onely of a purpose, not of a performance: Paul doubtlesse meant it, yet with reuerence to Gods will, which so ouer-ruleth the euents of mens intentions, as in a speciall manner he go∣uerned the Apostles in their administration.

Secondly, we learne that for future things which be con∣tingent, we are to depend vpon Gods good will and pro∣uidence, without all rash and peremptory presumption. We are obliged not onely in the iudgement and purpose of our soule, to referre all to his most wise and iust disposi∣tion, but to signifie the same with the words of our mouth, saying, I trust to do this or that, I trust to haue such a thing, &c. Thirdly, it is a good fruite of loue & reuerence, which we owe vnto the Ministers of Christ, (which are true and faithfull) to bee their companions of their iourney, to set them forwards on their way, namely when they are to tra∣uaile through vnknowne and dangerous wayes: if the peo∣ple must lay downe their necks, much more tread three or foure steps for their Ministers. Howbeit, it is like Paul expected this kindnesse from the Romanes, not so much for his owne conduction and safety, as to impart holy and whole some things to such as went along in his company, which they might communicate at their returne to their brethren at Rome, for the greater benefite of the Church: which should aduertise teachers to take all occasions of profiting their people, and to conuert receiued kindnesses to their good which shew and do them.

Tim.

What may we learne from the 25. verse?

Silas.

It affoords vs these two instructions: First, hee calleth the poore (not any kinde or speciall sort, as such which had forsaken all for Christ,) but generally such Gos∣pellers as were afflicted with want, and liued in worldly necessity, these he calleth [Saints] because they were such by profession.

Secondly, by the Sacrament of holinesse; to wit, Bap∣tisme, which dedicated them (as holy) to Christ. Third∣ly, by sanctification of the Spirite, purging their consci∣ences by the bloud of Christ, and renuing their hearts to sanctimony and godly purenesse by his Spirit: Al, rich and poore which beleeue in Christ, bee Saints while they liue in earth, and must minde and practise sanctity as euer they will see heauen.

Secondly, that it is a good and holy duty to minister & be helpefull to such poore Saints, eyther in giuing, collec∣ting, or carrying almes to the godly poore, which are euer to be releeued, and with our best affections, Gal. 6, 10. The honest and holye poore which follow godlineste and their vocation, haue most interest in our mercy.

Tim.

What may we learne out of the 26. verse?

Silas.

Seeing the Grecian Churches (such as were plan∣ted in Macedonia and Acbaia) did succour the needy bre∣thren at Ierusalem, we ought by this example to extend our charity, (when ability suffereth) beyond the seas to for∣raine Churches, when they neede vs; as our English Chur∣ches haue often and liberally done both to diuers afflicted Grecians, and chiefely to the Saints at Geneua, beeing af∣flicted and distressed through warres betweene them and Sauoy. The reason is, the straight coniunction which is betweene the faithfull (as betweene brethren, fellowes, members, coheires, &c.) which no difference of language, no distance of place can dissolue; such then straighten their charity too much, which restraine it to their owne parish or nation, &c.

Againe learne, that contributions must not bee extor∣tions and compulsions as comming of necessity or for any by or sinister respects, but voluntary oblations, (it plea∣sed them) they gaue because they would, they were not forced, see Acts 11, 29, 30. 2. Cor. 9, 5. and 8, 9. To giue because we are asked, or for that they would not be held niggards, or out of feare of danger if we deny a stout beg∣ger, or onely to discharge sesse, may profite receiuers, but

doth not benefite the giuer, who hath no fruite of his gift except it come of beneuolence and good will.

Tim.

What learne we out of the 27. verse?

Silas.

These things: First, it behooueth to returne thankfulnesse where wee receiue a benefite: for a good turne hath the force of an obligation, and bindeth to a re∣compence; debters they were to the Iewes by the law of charity and equity, it is verye equall that few and small things be repaide for great, and many kindnesses tempo∣rall for spirituall things, their goods for the Gospell, com∣forts to their bodies from whome our soules receiue food of eternall life. This insinuated to the Romanes, that be∣ing inriched as much as the Grecians, & indebted no lesse to the Iewes, from whome they receiued the doctrine of Christ by the Apostles; therefore they ought to follow the example of Macedonia and Achaia, of whom Paul witnes∣sed, 2. Cor. 8, 1. 2. 3. that their extreame pouerty aboun∣ded to their rich liberality, beeing willing, euen aboue their power; so as the Romanes being better able, and a∣like ingaged, (the Gospell also comming to them from Sion) it behoued them at least to be as francke as the Chri∣stians of Macedonia were: of such a matter Paul very arti∣ficially and wisely doth here aduertise them, when he com∣mends this duty in others, hee doth excite them vnto it.

Tim.

The verses 28, 29. are yet behind, will not this foun∣taine also send out some sweete streame?

Silas.

Yes, as namely first that almes or workes of mer∣cy be likened to [fruite] for they are the fruites of the Spi∣rite, Gala. 5. they spring from faith and charity; also they do please God, as pleasant fruite doth our palate. Thirdly, a fruite, because almes was profitable both vnto the giuer, as witnesses of their profession, and to the receiuer, whose necessities are relieued & bowels comforted; yea to God himselfe, who reaped therby the fruite and calues of mens lips.

Lastly, commodious to others for example sake: Let al Christians heereby take more encouragement to abound

in this fruite, which is so delightfull to God as an odour of sweete smell, and so very and manifoldly beneficiall to themselues which are bountifull giuers, by increasing euen their earthly store. Giue and it shall be giuen abun∣dantly, good measure pressed downe shall men giue into your bosome, Luke 6, 38. Because rich men beleeue not this, therefore they are eyther illiberall and handfast, spa∣ring too much; or prodigall and wastefull, spending too much, chusing the one to fill their chests, and the other their lusts, rather then to be fruitefull in workes of charity, publike and priuate.

Secondly, note heere Pauls fidelity, that as a treasure signed & shut vp in a close place, or as letters sealed, which others may not looke in and reade: so he was carefull that this almes might safely come to their hands, to whome it was meant, therefore would not commit and turne ouer the care to others, but himselfe would performe, (that is) discharge the trust placed in him. This it is which is meant when he saith, [when I haue sealed this fruite.] Such as deale falsly or fradulently in Orphanes goods, or almes giuen to the poore, or in reuenues of Hospitals, are condemned by this example of Paul, which calleth vpon all which haue trust reposed in them to declare all good faithfulnesse: the want whereof hindereth mercy, and makes loue of many to bee cold, who dare not exercise liberality because there is so little fidelity. Woe be to them by whom such offen∣ces come; repent or perish.

Finally, whereas Paul promiseth to bring with him an abundant blessing of the Gospel, (that is, the Gospell which abundantly publisheth the eternall and most free grace of God in Christ, by whom all nations are blessed, through faith in him) he doth herein like affectionate parents, which going afarre off into strange countries, doe kindle in their childrē a longing desire of their returne, by large promises of some special gift at their cōming againe: so the Apostle doth quicken the desires of the Romanes after his pre∣sence,

with promise of the greatest good which he could bring, such as was able to make them partakers of all Gods spirituall blessings, and of blessednes euerlasting. Of this he was sure [I know it,] because he had it by reue∣lation, Acts 19, 21. After Pauls example, let preachers much rather seeke to do, then to receiue good in places where they come or trauel, it being a more blessed thing to giue, then to receiue, Acts 20, 35. How is the spirit of Paul differing from the spirit of Romish prelacie, whose comming is more pompous and chargeable then profi∣table and commodious to others? Let godly Pastors also imitate his godly wisedome, in stirring vp and increa∣sing the good wil of their flockes towards them, deligh∣ting in their loue, and prouoking them to loue, purpo∣sing, promising, and perfourming whatsoeuer may tend to make their people truely, and for euer blessed, though (if need be) with their labour and losse of liberty, liuing, and life. So Christ, so the Prophets, and so Apostles haue walked.

Notes

• * 1.1

  Doctrine.