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. I.

Verse 1. vnto verse 17. I commend vnto you Phebe our Sister who is a seruant of the Church which is at Cenchrea. 2. That ye receiue her in the Lord as it becommeth the Saints, and that ye assist her in whatsoeuer businesse shee hath neede of you, for she hath beene a succourer of many, and of my selfe al∣so. 3. Greete or salute Priscilla and Aquila my fellow helpers in Christ Iesus. 4. Who haue for my life laide downe their own neckes, &c.

Timotheus.

AFter our long sayling and trauell in the deep & profound Mysteries of Christian Religion and Faith, me thinkes I ken the Land, and see vs to draw neere the shore, and finde our barke com∣ming into the shallow waters, as if we were at the hauen and end of a troublesom voyage, full of labour and wea∣rinesse.

Silas.

It is so: now at length, after six or seauen yeares spent and past vpon the Ocean in the maine Seas, wee are brought through by the good conduct of that grand & most skilfull Pilot Christ Iesus vnto the arriuing place. For after some friendly and familiar salutations of cer∣taine speciall members of the Church at Rome, whome Paul would honour with mentioning them, and giuing them their due praise to verse 18. then he shutteth vp the Epistle with a graue admonition, to beware of Schisma∣ticall seducers, and with a deuout exaltation or celebra∣tion of Gods power, goodnes, wisedom and glory; from v. 18. to the end of the Chapter.

In the first verse, hee commends a certaine Woman, whom he describeth by her name [Phebe,] Secondlie, her profession, [a Sister.] Thirdly, by her condition or office [a Seruant, &c.] In the second verse, hee expresseth what he would haue them to do for her, 1. to receiue her, 2. to vse her as a Saint. 3. to assist her: and then he noteth the reason wherefore, because of her beneficence and libera∣lity to others, not to a few, and euen to Paul himself. She is called a Sister, for the common faith and religion sake, and a seruant to the Church, either for that shee was one of the widdowes, whose election and duty is at large set forth, 1 Tim. 5. or for hir charity towardes the Church, which sne entertained in her house, and succoured with reliefe; and this is most likely, 1. because of hir long iour∣ney from Greece to Rome, which for an old widdowe had bin too much: & 2. for hir large bounty exercised toward Paul and many more, which was vnpossible for a poore widow (such as Deaconesses were, which in the Primitiue Church attended sicke persons. To commend hir, signifies to praise hir, as one beloued of him for religion sake, and to put hir ouer to their trust and care, to be counselled & aided by them of Rome, in things wher of she might haue need of them. Cenchrea was an hauen neere Corinth. He would haue her receiued, and louingly entertained, [In the Lord) that is, either for the Lords sake, in his name, &

for his loue, or as the Lord himselfe. As Christ saith, Yee did it to me, when ye did it to one of these: and as Paul writeth that the Galathians receiued him as Christ Iesus, who in his Ministers and members holds himselfe either honou∣red or contemned. Whosoeuer receiueth you, 〈◊〉〈◊〉 mee, &c. Thou persecutest me. Now wee haue not himselfe in earth, he wil be respected in these as his vicegerents and deputies: (as becomes the Saints) that is, worthly as may beseem hir, being one of the Saints of them which were Saints by calling. See before, ch. 15. v. 26.

Tim.

Now ye haue opened the words, touch some instructions and so hasten forwards.

Silas.

In the example of this woman thus commended and described (as in a Looking glasse) we may beholde these things for our edification. First, the custome & du∣tie of helping and pleasuring good Christians, with our commending them to such as be good, is both good and ancient, warranted by the practise of an holy Aposile. The reason hereof is, because it serues both for the com∣mēdeds sake, to exercise charity toward them, procuring them succour by our creditc, and 2. for their sakes vnto whom they be commended, that they may haue occasion to shew their loue, and may know towards whom to de∣clare it worthily. In our commendations, this caution is to be obserued: that they whom wee praise, and eyther speake or write for, be good or praise worthy, & knowne so to vs, least we wrong them to whom wee send Com∣mendatory letters, by leading them into an error, & our selues by bearing false witnesse against the 9. comman∣dement; for to commend the vnworthy, is a deceite and a false testimony. If men thought on this, they would not displease God to pleasure a man.

Secondly, we learne that in receiuing the godlie, wee must both consider their dignity, that they are Saints and holy ones which wil draw honour towardes them, and that in louing and helping them, we giue proose of our reuerence & loue to Christ their lord, which wil make vs

cheerefull in these duties, when we beleeue that we do for the Lords sake, to be gratefully accepted, as it were done to the Lord himselfe.

Thirdly, heere is a comfort for gracious women, that they doe belong to the kingdome of heauen; for with God neyther male nor female, all one in Christ: holy Scripture hath registred in perpetuall record the faith and famous acts of sundry of both sexes, to shew himselfe free from acception of persons, and to incourage the weaker sexe to labour in godlinesse, seeing their loue and goodnes is not forgotten, but had and kept in remembrance.

Fourthly, heere is an example to such of both sorts as be noble and wealthy, to be full of good workes, as Dor∣cas, Acts 9, 36. as Susanna and Ioanna and many others, Lu. 8, 2, 3. and as this Phoebe. The wiues haue not so much li∣berty as widdowes, yet they may bee bountifull and giue much to good vses, where husbands doe make good al∣lowance, inabling them wherewith to expresse their cha∣rity, and when the case is such as was the case of Abigail, 1. Sam. 25, 18.

Lastly, heere is a reproofe vnto rich men which suffer women to excell them in bounty and piety. Many good women who haue testified the sincerity of their faith by their liberality, for maintenance of relgion, and learning, and comfort of the poore, shall go to heauen to be in glo∣ry, when rich churlish Nabals, and epicurish gluttons, as he in Luke 16. shall bee adiudged to beare shame in hell for euermore.

Tim.

Tell vs now what our Apostle had respect vnto, in his salutations from verse 3. vnto verse 17? Interpret such phra∣ses as need the light of exposition, and obserue some profitable instructions with best expedition ye can. For I long to see vs safe on shore.

Silas.

To [salute] is with heartiest desire to pray for the well-fare and health of others: such a duty would not bee done cursarily, perfunctorily. Pauls heart and pen accor∣ded in one, whose respect and purpose in these his salutati∣ons

is, to manifest more vnto the brethren at Rome his in∣tire good will and sincere loue towards them and their sal∣uation. Secondly, to countenance these persons heere sa∣luted, that by their authority and guists were most inabled to stead and helpe the rest in their course of godhnesse. Thirdly, to prouoke others to emulation, and study of imi∣tating these so commended. And lastly, by these pray∣ses (as by a spurre in their side) to excite these so saluted, to proceede and profite more in all graces. Wee willingly imbrace and follow such good things, as others which be godly and wise (as Paul was) do praise in vs.

These persons saluted, were some men and some women, some Preachers, some professors onely, some Iewes, some Gentiles; some onely named, some both named and no∣ted with Epithites of praise. They bee 28. in number, and besides single persons, greeting is sent to some whole fa∣milies. Lastly, salutations be sent both singularly from a particular man as Paul, and generally from whole Chur∣ches, verse 16. The first paire saluted, be Aquila and Pris∣cilla, verse 3. of whom reade Acts 18, 2, 18. who are heere commended foure wayes: First, though they were no Mi∣nisters, yet were to Paul his fellow-helpers, not as work∣ing with him in the same trade, Acts 18, 3. but in the Lord, that is, in the Lords businesse, the spreading of the Gos∣pell: for as they instructed Apollos in the way of the Lorde more perfectly, Acts 18, 16. so no doubt out of then zeale & piety they laboured to bring others to the faith of Iesus. Note heere Pauls modesty, admitting the helpe of his in∣feriors in his labour for the Gospell: the head disdaineth not the feete; they were as feete in respect of Paul, being a principall member of the Church, yet hee despiseth them not, but meekely receiueth their assistance.

Secondly, their charity in communicating their know∣ledge to the good of others. As a Cloud the raine, and a Ewe her milke, so they powred out their wisedom in scrip∣ture, for instruction of many: all our knowledge (like a Candle) ought to shine vnto others for their direction.

Thirdly, the Popes arogancie in disdaining such helpers he and his mitred Byshops wil haue no such coadiutors: nay, they forbid Lay-people so much as to reade Scrip∣tures: they keepe them in grosse blindnesse, thicker then Egyptian darknesse, that they may not see their deceit∣full trickes, and horrible abhominations in their Doc∣trine and worship, in their teaching and liuing. I reade of some burned by Papistes, for hauing a Testament a∣bout them.

The second praise is, that for Pauls sake, they put their liues in danger (laying downe their neckes, signifying their readinesse to dye for his loue and cause) which as it doth serue for a pattern to Ministers both to set out the condition of such as teach the Gospell to bee as Lambes amongst Wolues; and the constancie that ought to bee in them, for preaching truth to put their liues in ieopar∣dy, as Paul did: so to all Christians for imitation of the zeale of Priscilla and Aquila in behalfe of Paul their tea∣cher. It is to be noted both with a checke to such as ey∣ther leade their instructors into dangers (as many mali∣cious hearers do) or do forsake them in their trobles, as they of whom the Apostle complaines, 2 Tim. 4, 16. and with a comfort to all such as in perillous times and cau∣ses sticke to their Pastors who haue diligently fed them; sithence Gods Spirite hath registred this example to the immortall praise of these two, who loued not their own liues, to deliuer their instructer from death. There is a maruailous straite coniunction betweene pastour and flocke.

Thirdly, he saith of himselfe, and all the Churches of the Gentiles, that Aquila and Priscilla had made them their debters: and this he saith for good reason, because their benefit was publicke, redounding vnto the whole Church, to preserue such a worthy seruant of the church. Whereof this vse is to be made, that to do good to faith∣full pastors, by preseruing their life and liberty, is a spe∣ciall benefit; for the which, thankes are from all gene∣rally

due, which should hearten true hearers (as cause requireth) not to spare purse, paines, nay their owne persons and liues, to succour such as are profitable to ma∣ny.

The last thing in their praise was, that they had a Church in their house; eyther for that their family for their godly order obserued in it, seemed to be a Church, such religious exercises beeing there vsed priuately (so farre as lawfully might be) as publikely in the assemblies were frequented: and thus it should bee in euery house∣hold; or else for the faithfull, (which being not many at first) gathered together in their house, to celebrate their assemblies: for they might not haue in most places the free vse of Christian religion, through the malice of the Iews somewhere, & elsewhere of Gentiles: see Acts 13, & 14. Epenetus is intituled the first fruits of Achaia, both be∣cause hee was in order of time the first which professed Christ in that country, (as first fruites came before the rest) and for that in degree of piety and vertue excelled others, as first fruites are both reaped before, and be the chiefe and choice of the crop. A worthy thing it is to giue the onset, and begin to leade others the way, which feare and worldlinesse makes men backward to doe; yea keepeth numbers from following others that haue bro∣ken the Ice, and made an entrance into the zealous pro∣fession and practise of Christianity.

The other titles of beloued, approued, of labouring in the Lorde, and beeing in the Lord, (giuen to diuers heere) doe note howe deare they were to Paul, for their profession of faith, or fruites of their faith: & teach that others ought to be so farre foorth beloued and esteemed of, as they pertaine to Christ our common Lord & shew the same by their faithfull endeuors to further the Gos∣pell. Also note v. 7. to be in Christ, signifies to be a chri∣stian or faithfull person: and to bee [approued in Christ] is to bee vnblameable or without reproofe, nay well al∣lowed offor his faithfulnesse and constancy in the cause of Christ.

Whereas he salutes some of his kinsmen, learne, that to our kindred when they be godly, we are tied by a dou∣ble band, one of nature, the other of Religion: & there∣fore such as forsake and forget their Christian religions kindred, do giue cause to fear, least neither piety nor hu∣manity be had in regard by them. Such as were in bonds with Paul for the Gospell sake, are therefore called his fellow-prisoners. They suffered bondes and imprison∣ment with him, and so shewed their hearty loue both to Christ and to his Apostle Paul, whom they forsooke not, as diuers others did, 2. Timothy 4. All forsooke mee, but did cleaue to his doctrine by faith, and became his fellowes in afflictions. Let Christians learn thus to loue the word, and the Ministers of it: such imprisonment is more sweet then liberty.

Also, whereas some are commended for labouring in the Lord, and others for labouring much in him (that is, in the divulging of his truth, and edifying his Church, or doing other seruices of charity:) heereby wee do learne, that there is a difference among Labourers, some accor∣ding to their meanes, opportunities, gifts & great zeale, labour more and some lesse; but each are to haue their due praise, euen he who laboreth litle, as well as he who laboureth much: none are to be defrauded.

Whereas v. 13. Rufus mother is called Paules Mother, vnderstand a Mother by affection, not naturall. Obserue that Aristobulus and Narcissus are not saluted, as bee∣ing belike not yet conuerted: and Narcissus is thought to haue bin full of riches and naughtinesse, ouerthrow∣ing many a woorthy man by calumnies, yet both hadde Christians in their families. The kisse which Paul menti∣oneth v, 16. sheweth the custome to be ancient; for the Saints at their meeting, do declare mutuall good will by a kisse, which was giuen sometime in token of subiecti∣on, as Gen. 42. and Psal. 2, 12. Sometimes a signe of Cha∣rity: this was cheefly done before the receiuing of the Eucharist, to testifie peace and brotherly amity. Whence

arose the superstitious kissing the Paxe in popery, which depraues & abuseth al good things. By adding [holy,] he distinguishes 1. chast kisses from wanton, & 2. adulatory, and 3. proditory, and 4. dissimulatory kisses, such as Ioab Iudas, and Ammon gaue, which is no small thing. For as giuing the hande one to another at our meeting, after long absence, signifieth the deliuery of our heart to him toward whom we vse such gesture, so kissing (of all o∣ther gestures) hath I know not how, the most euident & expresse representation of that which is within. For, whereas life consisteth in respiration, and our breath∣ing is by our mouth, kissing is a signe that a man is ready to communicate, and as it were to infuse his own proper soule to another. A custome not so ancient for vse, 1 Pet. 5, 14. in Eastern Churches especially, but now is as gros∣ly abused in the Westerne, and by such as affoord this loue-token euen to dogs.

Finally, whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome, and farre more then other Churches being better knowne vnto him, yet not once mentioneth Peter, who should be the chiefe Pastor there, as Papists say: The Apostle either did forget and neglect him (which is vnlike,) or Peter was vnworthy (as an Apostata) of his salutation, which is vntrue: or Peter was not then at Rome, which is not vnprobable, yea, whether he were there at all or no, is vncertaine. For we do not finde in all the history of the Acts, or other partes of the new Testament, that euer Peter came at Rome, no not one syllable to that purpose; therefore it can bee no Article of faith, or thing necessary, to bee beleeued vnto saluation: for all such things are either expresly written or by necessary deduction to bee collected out of Scrip∣tures, which are (as Origen saith) the sole norme and rule of Faith. the vnmooueable Canon of verity (as 〈◊〉〈◊〉,) the most exact gnomon, ballance, & square of all truths, as Chrysostom.

Againe, what shal we say if the Scriptures doe teach the

quite contrary. For Paul was conuerted a year or therea∣bouts, after the ascension of our Lord. The third yeare after Pauls miraculous conuersion in his way to Damas∣cus, Peter went to Ierusalem, where hee continued with Paul the space of fifteene dayes, Gal. 1, 18. all this while Peter was not at Rome. Eight yeeres after Pauls conuer∣sion, Peter was abiding at Ierusalem, beeing imprisoned was sought for to be killed by Herod, about the 3. yeare of Claudius: as yet then he was not at Rome, Acts 12, 2, 3, 4. &c. Sixe yeares after that, euen full fourteene yeares after that hee first had met Paul at Ierusalem, (which was the 51. yeare from Christs birth) hee was at Ierusalem, where hee gaue Paul and Barnabas the right hand of fel∣lowship, Gal. 2, 9. At which time a councell was held at Ierusalem, Acts 15. and then it was agreed vpon by mu∣tuall consent, Galat. 2, 9. that Paul should preach vnto the Gentiles, and Peter to the Iewes, who by an edict were cast out, & banished from Rome; so as all this while hee came not there. When the Councel was dissolued, whither did Peter goe? to Rome (his Sea and seate as the Papists faine) nay to Antioch, where hee was to his face (a bold acte to be done, if Peter had beene Pope) hee was I say reproued of Paul for his dissimulation, Galath. 2, 11. Moreouer, when Paul was first led prisoner to Rome, hee found not Peter there, for then would not Luke hauing so good occasion to mention him, Acts 28. haue passed him ouer in silence: and Paul hauing beene a free priso∣ner for two yeares at Rome complained that all forsooke him: What Peter too? no verily; which argueth all this space Peter not to haue beene at Rome. Sure it is impos∣sible hee should sit Bishop there so many yeares, full 25. till the last yeare of Nero, as popish Chronologers rec∣kon, and to suffer martyrdome there, and haue his Sepul∣cher ther. Or if al this were true, what is this to the Pope being no successor to Peter in doctrine and piety, what∣soeuer he be for place and dignity? If he had succession of his chaire (a thing more then questionable,) yet hee had none of his faith. From which Rome nowe, how

farre it is gone from ancient Rome, hath beene in sundry parts and passages of this Epistle obserued: and in ma∣ny other more learned and vnanswered nay vnanswera∣ble treatises hath beene of late demonstrated, both at home & abroad, so as were not their fore-heads of bras, & their hearts of adamant, their consciences seared with an hot iron, they would blush for shame, and repent with sorrow, that they had so long striuen for Dagon, for an idolatrous religion, and for Babylon a Mother of abho∣minations and whoiedomes, Reuel. 17. 5. Of whose cup of fornications as they still delight to drinke; so they certainly shall drinke with her of the cup of Gods venge∣ance, Reuel. 18, 4, and 16, 19.

By the [Churches of Christ] hee meaneth particular assemblies, (members of the vniuersall Church) neere to the places where Paul was nowe remaining, professing the faith of Christ, and denominated by their places where they were, as the Church of Corinth, Galatia, An∣tiochia, &c.