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.

CHAP. XV.

DIAL. I.

Verses 1, 2, 3. We which are strong ought to beare the in∣firmities of the weake, and not to please our selues. Therefore, let euery one please his neighbour in that which is good to edi∣fication, for Christ also would not please himselfe, but as it is written, the rebukes of them which rebuked thee, fell on me.

Timotheus.

WHat Coherence hath this Chapter with the former, and of what parts doth it consist. Al∣so what bee the Contents and summe of this Chapter?

Silas.

After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde, to applie* 1.1 themselues to such as were weake in knowledge, by ta∣king from them matter of offence by the vntimely vse of their liberty in thinges indifferent: Nowe in the 15. chapter, he so knitteth & shutteth vp that perswasion, as he passeth from the particular to the general, exhorting the stronger sort louingly to beare with the weaknes∣ses of their brethren in all those thinges, wherein they had neede to be supported; after Christs owne example, who out of his deepe loue succoured both Iew & Gen∣tile. After this done, hee excuseth himselfe for writing vnto them with such freedome of speech, shewing that he did that for good ends, and according to his office of an Apostle, which hee diuersly and greatly magnifies.

Then hee promiseth to come vnto them, telling them what had letted him hitherto, namely, his weighty bu∣sinesse, and a charge put vpon him by the Churches, to carry almes to the poore Saints at Ierusalem. Lastly, hee earnestly requesteth their prayers to God for him. These be the Contents of this present Chapter, and coherence with the former. Now the parts of the whole Chapter be two. First, an exhortation, continued to stirre them vp vnto Christian loue, patience, and concord, vnto ver. 14. Secondly, the conclusion of the Epistle, which con∣taineth three things. First, an Apologie of his writing, to v. 22. Secondly, a promise of his comming, vnto verse 30. Thirdly, a petition for their prayers, vnto the end of the Chapter.

Tim.

What is the scope of this our Text?

Silas.

To perswade brotherly charity towards the weak, to beare with all their infirmities both in Faith and ma∣ners. This dutie of charity, is first propounded in two precepts. The first, to beare with the infirme: the second not to please our selues. This is negatiuely set downe, the other affirmatiuely.

In the other three Verses following, hee confirmeth his precept by two reasons: one by the end of our gifts, which is, to strengthen the weake, verse 2. the other, is from the fact of Christ, who pleased not himselfe, but vs in bearing our infirmities, which is prooued by a Te∣stimonie out of the Psalme 69, 9. and verse three: And least this authoritie might seeme not to bee fitly allead∣ged, or to belong to vs, therefore in verse 4. hee layeth out the generall vse of Scriptures to be for our learning and life.

Tim.

Interprete the wordes, and tell vs what is meant by strong and weake; Also by infirmities, and bearing vvith them?

Silas.

Strong or mightie, signifies Christians of bet∣ter knowledge and more pure life, such as were better taught, and of greater holynesse. Note that he putteth

himselfe into the number of the strong [Wee,] not out of ambition, but in truth as it was (for he had extraordina∣ry gifts and reuelations) to set himselfe for an example of his owne doctrine, the better to mooue others to doe that which they perceiud him to do before them. As Ge∣deou in the Iudges 7, 17. saide to his men: so euery Mini∣ster should say to his flocke, What ye see me do, that do yee. There should bee a sweete harmony betweene the words and workes, teaching and dooing of a Pastor. See Acts 1, 1. Phillippians. 4, 9. By weake are meant the fee∣ble, not in body but in minde, being inferiour to others in knowledge and godlinesse. And though the worde Englished (infirmities,) do reach to all weaknesses both in state by want; in sexe, as of women; in bodye, as by sicknesse and old age, all which we are to beare with o∣thers in pittying and releeuing them as we may; yet here are to be vnderstood spiritual weakenesses (not great vi∣ces and open crimes, murther, periury, adultery, &c.) as errors in Doctrine, which be not against the foundation, ignorance in some truth, forgetfulnesse, &c. also sudden passions of anger, griefe, &c. and faylings or slips in life which do not ouerturne honesty of maners, as some rash and ydle speech, &c. these be called infirmities, that is, the sicknesses and maladies of the Christian soule, which is shewed to be weake by them. To beare these infirmi∣ties, it is a speech borrowed from the frame of mans bo∣dy, where the bones (which be the strongest parts) doe beare vp the flesh and other weake partes; or else from buildings, where the pillars do beare vp the burthen of the house. See 1 Kings 5, 17. and Reuel. 3, 17. where be∣leeuers are called pillers.

Tim.

What is our Doctrine from this first precept thus opened?

Silas.

First, that all spiritual weaknesses are waighty and heauy burthens to be borne: as young children and sicke persons are burthenous and troublesome to such as attend them: so infirme Christians which haue errors

and fraileties, are vnto such as liue with them; they are such a burthen as one takes vp with griefe, and layes downe with pleasure: such as haue much to deale with them, feele it to be so to their great molestation.

This doctrine serueth both to humble the weak to walke* 1.2 in more lowlinesse, and to labour for more strength, that they may bee lesse irke some and grieuous. Secondly, it warnes the stronger sort, that they haue cause to pray for much patience and power, to bee able to beare such cum∣bersome burthens.

Tim.

What is the next doctrine from these first words?* 1.3

Silas.

That it is a duty (not a gratification, curtefie, or indifferent thing, which neede not bee done) for such as be more fully instructed, to sustaine or beare the vnskilfull, and persons of meane guifts. This duty of bearing hath in it these soure actions: First with patience to suffer. Second∣ly, with compassion to pitty and pardon imperfections. Thirdly, with wisedome to admonish. Fourthly, with loue to correct and reproue, that they may be healed. The rea∣sons of this duty be these: First, we are members one of another. Secondly, we haue one neede of another in some things, as in other things they haue need of vs. Thirdly, we must doe as we would bee done too. Fourthly, lawe of nature teacheth stronger to helpe weaker, as it is done in a naturall body. Fiftly, the law of God commands to lift vp our neighbours sheepe beeing fallen into a ditch, much more is this to bee done to a feeble brother that fal∣leth into any sinne. Sixtly, the weake in faith, are like to the sicke in body, and who would not pitty and helpe such as cannot helpe themselues? They are like to little children which stumble and fall, and such who would not take vp? Did a Samaritane kindly intreate a wounded Iewe, and should not wee kindly respect a weake brother? Oh let vs then in loue consider one another, & with true repentance for that which is past, let vs henceforth with all our might striue against selfe-loue, impatience, fiercenesse, pride, cru∣elty, and vncharitablenesse.

Tim.

Come to the second precept, and tell vs what it is not to please our selues?

Silas.

Not wholy or onely to seeke our owne commo∣dities with neglect of that which may be pleasing or bene∣ficiall to our brother. Hence wee learne that it is a sinne for a man to satisfie himselfe with contempt of others, to foreslow what may be profitable vnto others, being alto∣gether giuen to attend that that pleafeth our felues. For first, this is against the nature of charity, which seeketh not her owne things, 1. Cor. 13, 5. Againe, it is contrary to the practise of blessed Paul, who pleased not himselfe, that he might profite and please others, 1. Cor. 9, 19, 20, 21. & Chap. 10. verse 33.

Tim.

But what reasons doth the text affoord vs why wee should satisfie and please our neighbour as well as our selues?

Silas.

One is from the ende why God hath giuen more knowledge and greater guifts vnto some: (which is the good and edification of our weake neighbours, (that is, to make them stronger and better in faith and piety) ther∣fore hath God giuen to some greater and more graces, to direct and support such as haue fewer and lesser. As in a naturall body the guifts of the most excellent parts are gi∣uen thē to conduct & comfort the more feeble members.

Tim.

What is the vse to be made of this lesson?

Silas.

First, to exhort the strong, as they desire not to* 1.4 misse of the right end and vse of their guifts, in all meeke∣nesse and loue to accommodate themselues to the more ignorant, to instruct and amend them. Also it warnes the weaker, not to looke that others do condescend and yeeld vnto them further then will tend to their good and edifi∣cation, eyther to bring them to Christ, if so be they stray∣ed from him, or to confirme them in his faith and religion, if they stand and abide in the truth.

Tim.

Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe?

Sil.

Heere is an (ellipsis) it would be supplyed thus: not himselfe but vs, (and not vs but his Father.) The meaning is

he spared not himselfe, to doe good to others, hee refused no shame nor smart to procure vs eternall case and glory: being in his estate poore, in his name reuiled, rayled on: in his body whipt, pierced, wounded, crucified: in his soule filled with anguish, sorrow, heauinesse, astonishment, horror: he being Lord of all, yet seruant to all, most bles∣sed, yet made a curse for sinners. This was foretolde in Psalme 69. 9. which to bee well fitted to Christ, appeareth by comparing this text with Iohn 2, 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God, which no lesse greeued Christ then if they had beene laid vpon himselfe, his Fathers contumelies were as greeuous to him as his owne: but by a Synecdoche of the part, one hainous sinne of blasphemy or reproch is put for all kinde of sinnes, which are so many contumelies, repro∣ches and ignominies against the maiesty of God: these all fell vpon Christ by the eternall decree of his Father, who so appointed it, 1. Peter 1, 20. and the voluntary obedi∣ence of the Sonne so willing to haue it, so submitting to his Fathers pleasure and command, Phil. 2, 8. He had al the sinnes of all the elect in the world laide vpon him alone, that he as a common pledge and surety might beare them, and by bearing be made a propitiatory sacrifice to purge them, and satisfie Gods iustice for them, as it is written, Esay 53, 4, 5, 6, 7. The iniquities of vs all were laide on him, also Iohn 1, 29. This is the Lambe of God that taketh away the sinnes of the worlde, also Iohn 10, 15. Hee laide downe his life a ransome, 1. Pet. 2, 24. He bare our sinnes &c. which is all one with our text, verse 3. The rebukes of thee sell on me.

Tim.

What is our doctrine from hence?

Sil.

That Christ in Scripture is set out not only as a redee∣mer, but as an example of good life, as of beneficence, 2. Cor. 8, 9. Of forgiuing trespasses, Ephe. 4, 33. Of mutuall loue, Ephe. 5, 23. Of a free and constant confeision, 1 Ti. 6, 13. and 2. Tim. 2, 8. Of suffering the Crosse, Heb. 12, 2. Of fidelity in his function, Heb. 3, 2. Of meeknesse, 1. Pet. 2, 21. and 3, 18. Of lowlinesse, Phil. 2, 5. and in our texte

of patience and charity in bearing reproaches. Our Les∣son then hence is, that it is Christians duty to treade in the steps of their Sauiour Christ, and walke as hee gaue example, 1 Iohn 2, 5. For we are vn worthy to bee coun∣ted Christians, if we professe him in name, and bee not like him in workes. If he be our Lord indeede, like wor∣thy seruants we must striue to do, as hee giues vs exam∣ple, Iohn 13, 15.

Tim.

What Vse to be made of this point?

Silas.

This reprooues such as wil protest they beleeue in Christ, and are his seruants and followers, yet do not conforme their actions after his patterne, neuer thinking to liue as Christ liued; forgetting and neglecting such a perfect and noble president, to whome the more nearer men do come in holinesse and loue, more like they be to God, and neerer vnto perfection. Also, it condemnts such heretickes, as made of him but an exemplary Saui∣our, to giue vs example to liue so, as we may at last come to saluation. For he is so to vs a patterne, as hee is our Highpriest too: he suffered, and by his paines and death redeemed sinners, giuing himselfe a price, his bloode a ransome, to set free such as were vnder sinne, death, and Satan. By our Text it is plaine, that then hee became an expiation to cleanse our greatest sinne, euen our blas∣phemies (not lesser sinnes onely,) when hee also shewed foorth a worthy example of louing and patience, who being creator and King of glory, yet bare so much and heauy things, would teach vs (beeing his seruants and creatures) to beare a little, and some smaller matters in our neighbour. Let vs shame with our mouth to cal him Lord and our Redeemer, except we finde our hearts wil∣ling to do as he hath done. Nor euer let vs looke to haue him our Sauiour, except we make him our Sampler.

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* 1.5 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.

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* 1.6 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?* 1.7

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* 1.8 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* 1.9 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.

DIAL. IIII.

Verses 16, 17, 18, 19, 20, 21. That I should be the Mini∣ster of Iesus Christ to the Gentiles, ministring the Gospell of God, that the offering vp of the Gentiles might be acceptable, beeing sanctified by the Holy-Ghost: I haue therefore whereof I may glory through Iesus Christ, in those things which appertaine to God, &c.

Tim

HOw doth the Apostle proceede in these verses, and what connexion haue they with the for∣mer?

Silas.

Hauing maintained his bolde writing to the Ro∣manes by an argument drawne from his Apostolicall func∣tion, (which being graciously bestowed on him, as ver. 15. imposed vpon him a necessity to write freely and boldly to them, as beeing commanded of God so to doe towardes them, beeing a part of his charge:) Now in these present verses hee describeth and magnifieth his Ministry sundry wayes, to make it gracious and glorious to the Romanes and other beleeuers: and first it is set soorth by the autho∣rity of it; the author of it is God or Christ Iesus, who im∣mediately and extraordinarily called him, Acts 9, 3, 4. to be his seruant, Gal. 1, 1. and his publike Minister: Not as Magistrates bee, Rom, 13, 6. but to minister the Gospell, where of God is the author; to giue attendance vnto holye things, and to worke in the holy seruice of the Gospell, to∣wards the Gentiles, (as Peter was inioyned to do towards the Iewes. Which maketh much to the commendation of his function, that he enioyed it with a large commission, as to preach to all the Gentiles, and also to haue the [Gos∣spell] that is, the glad tidings of peace and good things to bee the subiect of his preaching, as the Gentiles were the obiect of it: but heerein especially his ministry was exal∣ted, that the elect faithfull Gentiles were as a sacrifice of∣fered by him vnto God, and the Gospell as it were the sa∣crificing knife, himselfe as an holy Priest to kill, to cleanse and to offer (not beasts) but faithfull men vnto God. And finally, the oblation or sacrificing to bee his preaching,

doctrine, and admonitions, for the conuersion of soules thorow the Spirite, sanctifying and changing the hearts of the elect, among the heathen.

Tim.

What are wee to learne by this comparison or likenesse betweene the Ministery of the Gospell, and Leuiticall Priest∣hood?

Silas.

First, it warnes vs of the great dignity of the mi∣nistry, that it is sanctified & consecrated vnto such an holy end as the conuersion of sinners; which as it is the grea∣test good, so the function which effecteth it must be of sin∣gular worthinesse: Let men honour it as they loue saluati∣on. Secondly, hence we learne that God is much desi∣rous of, and greatly delighted with the saluation of men, for that hee doth account it for a very acceptable sacrifice or offering. Which should serue not a little to encourage both Preachers and professors with exceeding ioy of hart to trauaile, the one in preaching and setting it foorth; the other in hearing and receiuing the word of God, beeing imployed in such a seruice so pleasing to God, so profita∣ble to themselues.

Thirdly, we are taught heere that as the Sacrifices of the law were then pleasing vnto God, whē they were pure and offered vp according to rites of the law; so Christians doe become an acceptable sacrifice through the sanctify∣ing of the Holy-Ghost, working repentance from their sinnes, and induing them with a liuely faith, that beeing pure and bolye, they might please God through Christ. Though holinesse as a fruite of the Spirite doe please God, yet it is Christ the Mediator which maketh it, and the per∣son in whom 〈◊〉〈◊〉, to be acceptable.

Lastly, from this 16. verse wee haue wherewith to stop the mouths of the Papists, & prophane worldlings. As for the Papists which obiect vnto vs the want of Priest-hood, and seeme to lament that we haue no sacrifices, &c. we say for our selues that we haue both in our Churches: for our Sermons are oblations, our people be sacrifices, our selues Priests, (not properly taken, for so they ceased in Christs

person, beeing the onely proper Priest and sacrifice of the new Testament) but improper and metaphoricall, who yet truely and effectually doe by the sword of the worde slay mens brutish sinnes, to make them a sanctified hoast to God. Rather we haue iust cause to lament their case, that hauing thrust out this kinde of sacrifycing by the doctrine, and preaching of the holye Scriptures, warranted by the authority of God himselfe; they wickedly vsurpe in their Masse, to sacrifice Christ properly euery day, after his ex∣ample at his last supper, wherin yet he made no oblation: & thus of being the Ministers of Christ, they proue the mur∣therers of Christ, and the successors of Iudas, rather then the imitators of Paul. Now touching the prophane per∣sons which mislike and murmure at the plaine and bolde admonitions of the Ministers: Let this satisfie such, that as neuer any did finde fault with the Sacrificers of the lawe for killing and dressing of beasts appointed to bee sacrifi∣ces, so it should bee imputed as no blame to Preachers by the sacrificing knife of the worde, to slay & mortifie mens brutish lusts and vices: which if they be suffered to liue and raigne, it cannot be we should be an holy and acceptable sacrifice to God, Rom. 12, 1, 2.

Tim.

In the verse 17. and verses following vnto the 22. what doth the Apostle performe?

Silas.

Hee continueth to commend his Apostolicall function by the effects, in the subduing of the Gentiles by his ministry vnto the obedience of the Gospell, both by his words and workes, verse 18. whereof hee reckoneth first the kindes, (signes and wonders) and the efficient cause, the power of the Holy-Ghost, the author of mira∣cles, verse 19. And for so much as the Romanes might ob∣iect, Why doest thou O Paul chiefely begin with vs Ro∣manes, and so earnestly deale with vs, passing by other nations? Thereunto hee answereth, verse 19, 20. that he had spread the Gospell by his preaching in many other re∣gions, yea where the name of Christ had not sounded, or beene knowne before; whereof hee noteth the ende in

verse 20. Least I should builde on another mans founda∣tion, and in verse 21. he sheweth his warrant and commis∣sion out of the Prophet Esay, Chap. 52. verse 15. In regard of these things he doth professe that he had occasion of re∣ioycing and matter of glorying, yet not in himselfe but in Christ and his grace, (in which alone there is true glory∣ing with God) and not in honour, riches, and wisedome of the world, but in the things pertaining to God, (to wit) in matters concerning the worshippe of God, and the sal∣uation of the Church, wherein his ministry did consist, verse 17.

Tim.

What especiall doctrines can ye obserue from the verse 17. to the 21. verse, whereof the method and meaning you haue now breefely vnfolded?

Silas.

Out of verse 17. we haue these instructions: First when God prospereth the worke of our vocation, (name∣ly by blessing the ministry to the working of faith and o∣bedience to Christ) therein is iust cause of reioycing. The reason is, because in such effects God is highly glorified in his mercies, and soules conuerted and saued, whereat men and Angels ought to bee glad, Luke 15, 7. Such therfore wrong God and his Church much, which neyther them∣selues labour to winne men to Christ, and doe enuy others which doe it. Also heere is more cause of incouragement & ioy by the happy successe of his ministry to a Preacher, then of disheartning by the vnthankfulnesse of the world. Lastly, it reproueth such as by disobedience and vnprofita∣blenesse, do grieue their Ministers, whose heauinesse is the peoples vnhappinesse. Heb. 13, 17. Secondly, wee learne that Ministers in their reioycing must retaine this mode∣sty, as not to be puffed vp with their guifts, or to despise o∣thers whom God doth not so grace and blesse, but euer to remember they are but Organes & instruments of Christ, to effect what he will doe by them, 1. Cor. 4, 1. All the force working in the conscience is of Christ, who both or∣dained the Ministers, and furnished them with guifts and zeale, and blesseth their indeuours.

The third instruction is, that the subiect of their ministry be (the things of God,) that is, his seruice, Heb. 5, 1. A Minister is a middle person betweene the people and God, to report Gods will to them, and to offer and vtter their prayers to God, to preach from God glad tydings of peace and good things; and on the other side to bring the people to God. Wee will attend the worde and Prayer, Acts 6, ver. 4. Ministers bee the mouth of GOD to open his minde, and of the peoples to put vp their request: thus their seruice is wholly about the soule.

The reason is, that as Christs kingdome is not of this world, so his Ministers are ouer the people in things not belonging to this world, but to the Lord, 1 Thess. 5, 12. Hence is a iust reproofe to such, as neglecting to imploy themselues in the things of God (which are the things proper to their calling) doe spend it in following theyr carnall pleasures, or worldly profit, doing nothing lesse, then that whereunto they be of God ordained and elec∣ted of his Church, whose end will be fearefull, by the pa∣rable of the euill seruaunt in the Gospell, which in his Maisters absence, gaue himselfe to sensuality, and forgot his proper seruice.

Tim.

From the 18. verse what Doctrines collect ye?

Silas.

First, whereas Paul made a religion and Consci∣ence, as one that neither would nor could speak of ought [I dare not,] which Christ had not wrought in him, and done by him in the function of his Apostleship: Hence wee learne, as the duty of Pastors, to acknowledge the whole fruite of their ministry to come from Christ as au∣thor. Paul which planteth is nothing, but Christ which giueth the encrease: so the deity of Christ, that he is true and very God, whose sole and onely worke it is to make the preaching effectuall, to bow mens hearts (naturallie stony and obstinate) to becom pliable to the doctrine of the Gospell to receiue it by faith, which is the chiefest obedience, and mother of al obedience inpractise & con uersation; but Christ did this by the Ministry of Paul, as

heere he confesseth. Therefore, he is the true and mighty God which changeth the hearts, yea, euen of the Gen∣tiles, peruerse Idolaters, and wholly estranged from God and goodnesse. To make these by faith and obedience to embrace the Gospell, must needes argue in Christ which did it, an omnipotency and diuine vertue. For to giue a new heart and a new Spirit, is Gods prerogatiue royall, Ezek. 36, 26.

Moreouer, inasmuch as Christ wrought in Paul by two meanes (words) that is, publique preachings, priuate ex∣hortation, disputing, Epistles, and writings: and second∣ly (deeds) that is, his great labour and trauaile, his godlie life, his many and manifold myracles, 1 Cor. 15, 10. it af∣foords this Doctrine; That there be two notable signes and markes of a faithfull Minister of Christ, and two es∣peciall meanes whereby hee may benefite the flocke of Christ. First Doctrine, that he be able in a good measure to teach truths, and to confute the gainsayer. Titus 1, 9. Secondly, examples of life and maners to shine as a light, Math. 5. as Christ both saide and did, Acts 1, 1.

Farre hence from this calling bee all such, which are giuen to their ease and commodity, be either scandalous in life, or vnable and vnwilling to teach and labor in do∣ctrine & doing good. Let such know as haue their toong or hand lame and maimed, and bee defectiue in wordes or deeds, that they are so much short of that they ought to be. Also let such people see, that they haue God come so much the nearer to them, and haue the more meanes to draw neere to him, or to bee left without all excuse, whosoeuer enioy teaching and working Pastors, which builde with both hands. Some alleadge for defence of their ignorance ot wickednesse that their Minister is ig∣norant and teacheth them not. Others, that their guides, though seeing ones, yet offensiue ones, say and do not: but such haue no exception at al to make, whose Pastors speake and worke, and giue light by sound doctrine and godly life.

Tim.

Do yee note in the words or matter of the 19, 20, 21. verses, ought to our edification in piety?

Silas.

In the words I note, that the greatest workes which Paul did worke, are called by two names. First, Signes, because they serue to shew and proue his calling and doctrine to be of God; and therefore, such as ought to be reucrently receiued and submitted vnto. Second∣ly (wonders or myracles) drawing, or rather driuing 〈◊〉〈◊〉 to admiration and wondering, by the straungenesse of them, because they exceeded both course of nature, and capacity of vndorstanding. And it is vsuall with men, to wonder at things which be aboue reason or nature. Also the word [might or power] in the first place, signifies the efficacy, which these great workes had in the hearts of the Gentiles before whom they were done; and in the latter place, it declareth the chiefe cause of that efficacy, to wit; the might of the holy Spirite, working with the Apostle.

Tim.

What are we to learne from hence? What matter of instructions in these words thus opened?

Silas.

That in the beginning of the Gospell, when the Doctrine thereof was yet newe, vnwoonted, or vn∣knowne, and the Church yet being as a tender plant, or as a childe in the Cradle, it pleased God to accompanie the publishing of his trueth, with the gift of woorking myracles, the better to countenance and confirme both doctrine and the Church, Marke 16, 20. These Tokens and wonders which at the first did ratifie the Doctrine, (as seales establish couenants) are stil to this day of force to giue credite to the same doctrine (taught now in the reformed Churches) to be diuine and from heauen. So as he which without a myracle will not now beleeue it, (when all the world beleeueth it) he himselfe may be ac∣counted a wonder. We doe vse to water plants when they are newly set and but tender: afterwardes being growne vp to be trees, we cease then to water them; so the Church and doctrine of grace, when it was new, nee∣ded

confirmation by myracles; but now it is growne old and vniuersally receiued, there is no such vse of Myra∣cles. Let vs rather suspect the Popish religion to bee the new Religion, and their Church no Church of Christ, be∣cause they build the truth and credit thereof vpon won∣ders, which are no perpetuall nor effentiall notes of true Prophets, and true Church, but common to all Prophets both false and true. See Deut. 13, 1, 2. Mat. 24, 24. 2 Thes. 2, 9. and Reuel. 13, 13. False Prophets, false Christs, yea, that Antichrist shall be permitted (for the probation of the faithfull, and perdition of the vnfaithfull) to worke wondrous workes, which are called lying wonders, 2. Thess. 2, 9. both because they be many of them but iug∣ling trickes, packed by the cunning of Friars, and for that they tend (suppose they should be done) to deceiue men, to establish their lyes, superstitions, and heresies of Popery: also, because oftentimes they are done or do proceede from Satan the Father of lies. Whereas, all true myracles (as our Text teacheth) for their end doth serue to confirme the truth of the Gospell: and for their beginning, they alwaies be wrought by the mighty Spi∣rit of God, who alone can alter the course of nature, and do wondrous things. Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide.

But if that miracles were necessary, we are not vtter∣ly destitute. The straunge proseruation of Luther and Q. Elizabeth, against many deadly enemies, is maruailous if not myraculous: also the discouering of the Gun-pow∣der Treason, in so strange a sort. Maister Hawks clapping his hands thrice for ioy in the fiery flame: Cranmers hart whole in the fire, his body being burnt, as it hapned to others, are not these wondrous matters?

Tim.

What may wee obserue from the end of the 19. verse, with the 20. and 21?

Sil.

It commends to vs these few instructions. Where∣as Paul had filled with the Gospell (that is, had brought

to the faith of Christ by plentifull and diligent preach∣ing the Gospell) so many people and prouinces as were mightily distant one from the other, as I Hyricum (which is thought to be that which at this day we call Slauonia) is distant from Ierusalem the Metropolis of Iudea, which in a right line is iudged to be about 350. Germain miles, but was much larger space going by circuites, and fetch∣ing compasses, as it is knowne he did. In this example of the Apostle (I say) carying the word to such Barbarians, and superstitious places, with such extreame labour, and both manifest and manifold dangers (whereof we reade in the Acts, and in 2 Cor. 11.) wee haue the Image of a faithfull Minister, filled with loue of Christ his Kingdom and mans saluation, to the reproofe of such as with farre lesse paines, and no perrill at home, may and ought to preach Christ euery Saboth, and will not: and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry, to perseuer in theyr godlie course, whereof they haue Paul such a noble president & patterne. As God will looke for much of them to whom he committeth much; so they which doe improoue their Talents, and encrease them vntill they come to be tenne Talents, such shall be set ouer ten Cities, and enter into their Maisters ioy, when the sloathfull shall heare, Take him, and binde him, &c.

Furthermore as Paul in few words ran ouer an heap of Myracles, and an infinite company of Cities, in ver. 19 to set forth his infinite labours to the example of others; so in that he studied, and did euen in an holy ambition (as men striue which be greedy of worldly honour) contend to fulfil the prophesies, concerning the carying the name and Gospell of Christ, where it had neuer beene preach∣ed by any before him, yea, where the sound of Christ ne∣uer came. Heerein first he did approue himselfe a true A∣postle, whose office was, to call ignorant heathnish peo∣ple to Christ, and to constitute Churches, which they might leaue to others to builde forwarde, as Paul did in

Ephesus and Creta, 1. Timothy 1, 34. Titus 1, 4, 5, 6.

Faire vnlike to that which Iesuites boast to bee done by them in India; for neyther bee they commissionated for the whole world, as the Apostles were, neyther preached they the truth of the Gospell, but their owne errors, the traditions of Rome: and gathered Churches not to Christ, but to Antichrist, to increase not Gods but Sathans king∣dome, making them an hundred times worse then they were before, yea by their extreame cruelties making the name of Christ odious to those Pagans.

Secondly, in that Paul sought as well to instruct such as were conuerted, as to gaine to Christ such as were stran∣gers from him, we see againe his affection to Christs glory and kingdome; which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke, and getting to them∣selues testimony of their calling from God, by the zeale of their hearts, and fruites of their indeuour; as Paul had from the accomplishment of propheticall Oracles, whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ.

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* 1.10 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.

DIAL. VI.

Verses 30, 31, 32, 33. Now I beseech you brethren, for the Lord Iesus Christs sake, and for the loue of the Spirite, that you do striue together with me in your Prayers to God for mee, 31. That I might be deliuered from those which do not beleeue in Iudea, and that my seruice which I haue for Ierusalem, may be accepted of the Saints. 32. That I may come to you with toy, by the will of God, and may with you be refreshed. 33. Now the God of peace be with all, Amen.

Tim.

LEt vs haue the meaning method, and matter of these 4. verses with most perspicuous breuity.

Silas.

They containe the last part of this Chapter, his commending himselfe to their prayers, with an exceed∣ing religious obtestation (euen as Christ or his Spirit be deare vnto them) so that they be ready (not to help) but to fight togither with him in prayer to God the authour

all good, the protector against all euill, verse 31. Then in verse 32. the subiect of their prayer, or things to be prai∣ed for on Pauls behalfe are two: First, to be set free from the vnbeleeuing and cruell Iewes which maligned Paul most of all other Apostles and disciples of Christ.

Secondly, that the poore Church of Ierusalem, might as thankfully accept the almes brought them by him, as it was freely and voluntarily giuen them. Afterwards he notcth the effects and fruits of their mutual praiers; one was, that he might come to them, being saued from the fury of enemies; and the other, that he might come with more gladnes, if he vnderstood his seruice for the poore Brethren to be accepted, otherwise his comming would be with griefe, verse 32, 33.

Tim.

Come to the matter, and touch the Doctrines, reasons, and vses, verse by verse, as ye did before.

Silas.

The first Doctrine out of the 30. verse is, that the stronger do neede the praiers of the weaker. The rea∣son is, because there will be still somewhat wanting to the best, and the force of prayers depends not vpon the worthinesse of persons (for the Romanes were lesse wor∣thy then Paul) but on Christes merites, in whose name whosoeuer come to God, shalbe heard for themselues & other. For that God which commands vs to pray for our selues, enioyneth vs to pray for others: especiallie, our teachers, as hauing more neede vnto, and more right in our prayers, then other Christians haue.

The Vse is to warne the weaker to shew their charitie in praying for the worthier, and the worthiest their hu∣mility in seeking the request of the meanest. How much more ought the infirme to desire earnestly the helpe of the zcalous prayers of the strong, when the strongest, such as Paul, dooth craue the weaker sort to remember him. Secondly, Gods prouidence which is first and so∣ueraigne cause, and mens prayers which are second cau∣ses, be not repugnant but subordinate; the one destroies not the other, but they mutually require one the other.

Paul was sure to come to Rome by Gods power, yet hee neglecteth not the meanes, hee prayeth, and entreateth them to pray for him: see Acts 23, 32. Math. 7, 7, 8. The reason is, because God hath ordained prayer and other meanes, with a commandement to vse them: also hee v∣seth to serue his prouidence by meanes, though he bee free and vntied to any meanes, yea, euen when he setteth Instruments aworke, yet he doth all, because he wil: for he is a most free agent.

This checkes such as foreslow prayer and other helpes as neede requireth, and as God offreth them; they are in his obedience and feare to be vsed, least he be tempted. When a certaine Pastor had saide to a great Warriour, going to battaile, that hee would pray for him; who re∣plied that it should not need, because if God meant him victory, it should come without his prayers; to whome the Preacher replied, Then also cast away your weapons and Soldiers, for without them (if he will) God can saue. So he saw his error.

Likewise, a certaine Physitian hauing a Patient who was an Atheist, told him, his Physicke would not worke without prayer to God, and so cured both his atheisine and sicknesse at once. Thirdly, Christian prayer must be feruent, cold suters be ill speeders, Iames 5, 16. Of zea∣lous prayers, Poperie can giue no examples, because their prayers be vttered in a strange tongue: they labor with their lips, not with their mindes.

Fourthly, feruent prayer of the faithfull, is as a strife or conflict, wherein sundry ioyne their forces against a common enemy. In worldly combats, as souldiers mutu∣ally beseech the aide one of another, so the faithfull by Pauls example, are to incite one to ioyne with another, and to conflict or fight together by prayers: for this du∣tie hath many and great hinderances: as namely Sathan, because it doth him much hurt, hee suggesteth into the mindes of men at their prayers, thoughts of doubting, of wrath, reasonings, vaine immaginations, strange cogita∣tions:

so as it is a verie difficult thing in time of inuocati∣on, to haue the whole heart fixed and stayed on God, and on the things which are payed for. This thing nedeeth an holy strife and contention: Most men do not account it thus: which causeth faigned and fainting prayers to proceede from many, such as vanish and fall to nothing ere they come a quarter of the way to heauen, whither they cannot reach without a spirituall violence. Fiftly, no better buckler in extreamity then prayer, feruent and faithfull. The Apostle being in great danger of his coun∣trymen the Iewes, craues not the Romanes to bring forth their weapons (as swords and Speares, &c.) to encounter them and rescue him, but to fight with God by heartie prayer for his safety, wherein lyeth more security then in force of armes, by how much Gods power exceedeth all earthly might. Our degenerate and new Romanes take a readier way and shorter cut to quit them of their ene∣mies (not by running so farre as heauen,) but by sediti∣ons, rebellions, murthers, treasons, stabbing of Princes, blowing vp of English Parliament-houses, and such o∣ther monstrous vnnaturall courses, whereof godly Paul neuer once dreamed, vnlesse it were to denounce hell∣torment, and heauens losse to them. Oh how vnlike bee the spirit of Paul and of the Pope, who dares not trust God by prayer to flye to him onely, but to impious, dia∣bolical, and hellish practises and policies, to effect his ac∣cursed will against such as hee accounts his foes, yet in truth Christs friends? How far be they from Antichrist, which delight so in the blood of Gods people, in barba∣rous sauage cruelty, such as amongst Scythians & Can∣nibals is not to be heard of? Doeg is condemned for tru∣sting in riches, Achás in his Physitians, what shal be done to Papists which trust in murther and violence?

Tim.

Touching the thing prayed for in verse 32. what rea∣son had the Apostle to desire this deliuerance from the disobe∣dient Iewes, (vnbeleefe is the greatest disobedience, refusing to submit to the commandement which bids vs belieue in Christ,

and makes men disobedient to the word of precept, as well as of promise) was he so timorous as he feared to bee slaine and killed of them? And what need was there to pray for acceptation of his Almes (a matter so desired and delightful to the poorer sort) & out of all this verse, what should we learne for our edisication in godlinesse, as also out of the v. 33. what say ye to these things?

Sil.

Of the former petition, the cause was not immode∣rate feare of danger, or a mind vnprepared to suffer affli∣ctions, see Actes. 21, 13. but partly, the prophesies of the Spirit, reuealing to him continuall and great troubles to happen to him at Ierusalem, Act. 20, 22. 23. & the extreme malice of the Iewes, hating Paul as a most resolute cham∣pion of the Messias doctrine, and a rigorous enemy or oppugner of the legall ceremonies and Mosaicall rites, (as shadowes which were to giue way to the presence of the body, which is Christ,) and finally, that he might not be wanting to his owne preseruation (the care whereof nature & God haue laid on euery mā, yea euery creature. Hereby teaching vs first, that the Gofpell hath no more fierce enemies then ignorant zeale: witnes the fury prac∣tised by Iewes and Papists a gainst the Gospell of Christ, and the true professors thereof. 2. that sound and painful Preachers, are exposed to perillous aduersaries for the words sake. For such as hate the Lord, hate his seruants, as Christ told his Apostles: therefore Pastors haue neede of much Christian courage, & of the prayers of the flock for their desert. 3. Against such our owne, and the Chur∣ches praiers, are to be opposed as chiefest refuge; because of the promise which God made them, Mat. 18, 20. Ps. 50 15. a guard of a thousand Souldiers, cannot make Gods children so safe and sure, as one sighe or prayer of a con∣trite heart. For it is God onely, that makes men dwell in safety. All saluation belongs to God, and he heares their praiers that feare him, and grants their desires. Heere are reprooued such as neglect their Pastors safety, neuer cō∣mending it to God in their praies, much more such as be∣tray and be procurers of their peril and trouble, as Alex∣ander the Coppersmith, &c.

Touching his latter request, though almes be accep∣table and welcome to the needy (as bread and drinke to the hungry or thirsty) yet euen such Iewes as were be∣come Christians, and had not whollye shaken off Moses Law, had and held a great iealousie and sinister suspition of Paul, see Acts 21, 21. which made Paul feare the suc∣cesse of his seruice, how it would be taken, being broght by one not very gracious to them, yet obliged vnto this office by his owne promise, and the Churches impulsion, Gal. 2, 10. Learne, that Saints haue frailties, poor Saints haue infirmities; for their Sanctification is not absolute. Hence it is, that good offices cannot alwayes bee done to them, but with some feare of vnthankfulnesse and vn∣tow ardnesse in accepting, & of il construction of friend∣ly endeauours: which as it did not dishearten Paul, so it ought not vs, who are to pray to haue such weaknes∣ses cured & amended in the people, but not to be with∣held by them from doing duty: but goe on to fulfill our vocation, as Dauid did in the matter of Goliah, notwith∣standing his brethren did peruersely interprete his en∣deauour. So did Christ in preaching and working Myra∣cles, albeit the Iewes sinisterly attributed all hee did to vainglory, and to the worke of Belzebub. In the other words following with Paul in future euents, let vs learn quietly and contentedly to waite vpon the will of God, because it rules all, and turnes all to the best, verse 32. by the will of God; also to seeke refreshing and ioy in the society, conference, consolation, and exhortations of the godly. For as many hot coales put together, doth make one another burn the more, & giue the greater warmth, so conferring and mutuall communicating of gifts kind∣leth zeale, encreaseth godlinesse, and confirmeth in the faith of Christ: therefore such are enemies to themselues and others, which be enemies to godly conferences, and vnto brotherly fellowship.

Finally, it is a great mercie both to haue God pacifi∣ed to vs; & one of vs at peace with another in the Lord.

This is the onely work of God, who is very often there∣fore stiled the God of peace, Rom. 15, 5. Phil. 4, 9. Thus the God of peace be with you all, Amen. This of hauing God with vs (that is,) the presence of his fauour aswell as of his essence and power, is a most blissefull thing, the cause of all peace, prosperity, and welfare to our souls and bo∣dies, now and for euet: as men be miserable without it, so most happy by it. Therefore in Scripture very often prayed for. & much promised as the foundation of al our good. See Exod. 4, 12. Iosh. 1, 9. Iudg. 6, 16. Genes. 39, 2. Acts 10, 38, &c.

Notes

• * 1.1

  Order and partes of the Chapter.
• * 1.2

  Vse.
• * 1.3

  Doctrine.
• * 1.4

  Vse.
• * 1.5

  Reason.
• * 1.6

  Doctrine.
• * 1.7

  Doctrine.
• * 1.8

  Reason.
• * 1.9

  Vse.
• * 1.10

  Doctrine.