A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

DIAL. III.

Verse 24, 25, 26, 27. The grace of our Lord Iesus Christ be with you all, Amen. 25. Now to him that is of power to e∣stablish you according to my Gospel, and the preaching of Iesus Christ, according to the reuelation of the Mystery, which was kept secret since the world began. 26. But now is opened & pub∣lished amongst all Nations, by the Scriptures of the Prophets, at the commandement of the euerlasting God for the obedience of Faith. 27. To God I say onely wise be praise, through Iesus Christ for euer.

Timotheus.

HAuing found you willing euer sithence we began to confer for our instruction about this Epistle, which as it is a key (as it were) to open the vnderstanding of other Scriptures, so your answeres and satisfactions of my Questions and Doubtes, hath well vnlocked and vnfolded the hidden treasure thereof; I presume to put you to it once more, to tell mee Pauls minde, or rather Gods minde, contained in this Text vnto the end of this Epistle.

Silas.

Hauing walked along with you, through a long, rough, and cragged way, now we are come vnto the vp∣shot and resting place, it being also plaine ground, I may not giue you ouer. In this last text (which some ioyne vnto the end of the 14. chapter, touching which, see M. Beza there) we haue a briefe pithy prayer vnto God, v. 24. and a large and most precious Doxologie or praise of God, 1. for his power, 2. Goodnesse, 3. Wisedome, in the rest of the verses. For the prayer, I would haue these things obserued in it. First, that vnder [Grace,] are com∣prehended whatsoeuer (from beginning, middle, and end) belongs vnto mans good now, or glory heereafter. Secondly, whereas Paul did both begin and end his E∣pistle with it, Chap. 1, 7. and nowe endeth, repeating it twice, ver. 20. and 24. it not onely teacheth what Mini∣sters ought to do by Pauls example, both to edify by tea∣ching, and earnestly to begge Gods fauour, and all the effects of it for the flocke, but also the flocke are admo∣nished,

that grace is a thing most necessarie. Not fire and water so needfull for the body, as grace for the soule: & therefore often, againe and againe to be asked, and who soeuer know either the worth of grace, or the want, will much call for it. And who so do not so, either they value not grace, or feele no neede of it, which is a wofull dul∣nesse. Thirdly, heere is a proofe against the Arrians, Ser∣uetus, and others, that Christ is equall to the Father, be∣cause Christ is made the giuer and dispenser of Grace, which is proper to the true God.

Lastly, this prayer in the end of euery Epistle Paul wrote with his owne hand, as a signe whereby to discerne the Epistle not to be counterfet but his owne, 2 Thess. 4, 17. howsoeuer he vsed the helpe of a Scribe to pen the rest, yet this clause he vsed with his owne pen to write it. A good caution and preuention of adulterated and false writings, that they be not cogged and crowded in vnder the names of some worthy personages, to get them cre∣dite; an iniury which hath been done to sundry learned and godly men.

Concerning the zealous praise and thankesgiuing, wherewith Paul celebrateth God in the end of this re∣nowned Epistle, there is nothing or litle in it, which hath not bin already handled in other Dialogues. Howbeit, to giue some touch and taste of matters wil not be amis. Note generally, that there is an hyperbaton, the sence being suspended from verse 25. til 27. and thus it must be put together. Glory be to him (that is to say) to the one∣ly wise God, who is able to establish you, &c. and thus the construction is currant, and no imperfection in Pauls speech. Obserue yet further, as Paul in the entrance gaue thankes to God for the Romanes, ch. 1. ver. 8. and rende∣reth praise for himselfe, after his description of his spiri∣tuall combate, ch. 7. v. 25. and vpon the discourse of the great secret of predestination finished, ch. 11. ver. 36, he bursts out into this exclamation & doxologie, O depth, &c. To him be glory for euer: and now closeth the whole

Epistle with the like harty sounding forth of Gods praise, it may serue to admonish vs of this dutye of praising God for our selues and others, for his mercies and benefits, for his doctrine and workes; how pleasant (as a sacrifice or an odour) it is to God, how the Saints are delighted with it, hauing thanksgiuings often in their hearts and mouths to witnesse their owne ioy in God, and to prouoke others to magnifie him. As the Nightingale because the day is not sufficient to sound foorth her songs, spendeth the night in singing, so ought wee euen in the night season to sounde forth the praises of god: for this is one of his chief seruices, and in his Children it is exceeding comely to reioyce and praise his mercies. How did Dauids penne ouerflow with the praises of his God, how doth he vrge all men to laude and celebrate his name? It is a fearefull signe of a dead heart to bee a niggard, or sparing, carelesse, or colde this way.

Learne further, that whereas praises be offered to God by Iesus Christ, verse 27. it is because through him both al good guists are conuaied to vs (as water through a Con∣duit, from the fountaine) and all praises are by him to bee referred to God, that they may be gracious, 1. Peter 2, 5. And therefore Turkes, Iewes, Pagans, which haue no true knowledge of Christ, they cannot worship the true God, nor giue him any praise which he shall accept of: for hee that hath not the Sonne, hath not the Father, and who so commeth to the Father not by the Sonne, shall neuerbee receiued. Oh, how much are Christians beholden to God for the knowledge of his Sonne? Thus farre of the duty of praysing God, and the manner how.

The arguments of his praise be these three, 1. from his power, 2. from his goodnesse, 3. his wisedome: First, hee commendeth his power, verse 25. whereunto he ascribeth their strengthening, wherein as he insinuateth their weak∣nesse, what neede they had of confirmation in respect of Sathans force, and their owne feeblenesse: so he expresly teacheth that it is God alone who can make them able to

stand and perseuer in his grace to the end, as hee sayed in Chap. 14. verse 4. For it is Gods might alone which ex∣celleth the power of sinne, the diuell, and the world, which be stronger then the strongest in earth.

Howbeit from his naked power disioyned from his will, there is no comfort: but the Romans were assured of Gods loue, by their calling and iustifying, &c. Therefore here is matter of comfort, that notwithstanding all the fiery darts of Sathan to which they were exposed continually, and all the furie of all the tyrants in the world which persecute the poore flocke set amidst Wolues; yet they shall be vpheld, because God which loueth them, hath might enough to vp hold them. Also what Paul prayeth for, that they were certainely to hope for, being Gods Children, and the thing asked, necessary to their saluation. If any then be weake, run to God, hide you vnder his powerfull protection; if a∣ny finde strength to continue, attribute the whole glory to God, who sayeth to the weake, be strong, and comforteth the feeble minded, shewing his power in greatest weake∣nesse, 2. Cor. 12, 9.

The next part of his praise is his goodnesse, manifested in the Gospell, (which is the preaching of Iesus Christ) the greatest outward mercy of God, as the instrument to work grace within: wherein wee bee warned that our strength∣ning and corroboration of our hearts must be drawne nei∣ther from humane reason, philosophy, traditions and in∣uentions of men, no not from the law of God, which dis∣couers sinne, and directs to duty, but comforts not against terrors within and without; but from the Gospel preached, which is the power of God, to the establishing of the hart in faith. Therefore it should continually with great reue∣rence be read, heard, studied, and meditated, as Gods arme to confirme vs to the end. We are further to note heere in few words the dignity of the Gospell, (so he cals his owne Epistle, as Chap. 2. verse 16.) It is a doctrine of most singu∣lar worthinesse and value. It is extolled and set foorth heere by foure reasons, first by the obiect (Christ Iesus) in

whom are shut vp all treasures of wisedome. It is tear∣med the preaching of Iesus Christ, not so much actiuely which he preached, as passiuely being preached concer∣ning him, as the matter and subiect of it, (for the Gospel is a good worde or message of Christ) and not onely the efficient cause and reuealer of it. Paul (lesse may other Ministers) taught neither himselfe nor from himselfe, but Christ by a reuelation from Christ, Gal. 1, 16.

Secondly, by the forme (a mystery reuealed now by the Scriptures of the Prophets) beeing before in the other ages precedent euen from the worlds beginning kept secret: of the acceptions of the word mystery, looke Dialogue on Rom. 11. verse 25. Heere it would be ex∣pounded of the vocation of the Gentiles, (rather then of the whole doctrine of Christ) according to Ephe. 3, 4. which heeretofore was taught in some sort to the Iewes onely, and but to some of them, and obscurely in darke sentences and prophesies that all nations should bee re∣stored by Christ: yet in comparison of that cleare and bright knowledge which since Christ, hath shined from the beames of the word, it may be said to be kept secret, and to haue beene hidden. Let men therefore so much the more prouoke themselues euen to reall and great thankefulnesse, by how much more grace is vouchsafed vs aboue that which the fathers of the old Testament en∣ioyed, or else to looke for the greater condemnation. Many kings and Prophets haue desired to see these daies, &c. Woe be to thee Corazin, if the great works &c.

Learne yet moreouer both the antiquity of the Gos∣pell (to quit vs from nouelties) & the harmony betweene it and the Prophets, in that by the Scriptures of the Pro∣phets it is saide now to bee made manifest to vs, whoe ought therefore to study the Prophets with a purpose to learne Christ in them: flying popery as the new way, and holding vs to the doctrine of faith as the olde and good way.

Thirdly, it is praised by the author (at the comman∣dement

of the euerlasting God) that is, according to the eternall counsell and disposition of God, who by his most high liberty and wisedome might shew this secret when and to whom, and how farre he himselfe would. The whole dispensation of the Gospell depends altoge∣ther vpon the good pleasure of God, who as he sheddeth his raine vpon one Citty and not vpon another, and in what measure, and with what fruite hee thinkes good: so the doctrine of saluation is absolutely ordered by the appointment and commandement of God: mans wise∣dome and will heere hath no stroke.

Fourthly, by the finall cause or end of the Gospell, which is, to call not a few but many, euen Iewes & Gen∣tiles at one time or other, such as were giuen to Christ among them, vnto the obedience of faith, (that is) that they might beleeue the promises of grace resting in thē by faith, which is the most excellent obedience, & cause of all practicke obedience. See Dialogue on Chap. 1, v, 5. and Chap. 10, verse 16. And thus farre of the description of the Gospell by the causes ofit.

The third and last praise of God is, for his wise∣dome, (To God onely wise, verse 27.) as hee is intituled, 1. Tim. 1, 17. because wisedome is essentiall to God, and he is infinitely wise, knowing himselfe and all other things most exactly and with all perfection: also in wonderfull wisedome both making and moderating the world, be∣ing the very fountaine of all vnderstanding and prudence which shineth in any creature, Angels, or men: hence he is glorifyed by the title [onely wise God,] but especially for that admirable wisedom reuealed in the Gospel from himselfe in maruailous and most diuine discretion. For the better explication of this title, that sentence cited by Paraus and Peter Martyr out of Origen, deserueth of∣ten to bee read and thought on: Doe not (saith hee) so vnderstand God to be wise, as if wisedome had made him wise, as it happeneth amongst men (for men are wise ac∣cidentally by a separable quality, and by participation

of wisedome:) God is not so, but as author and well∣spring of all wisedome. For God is not wise by commu∣nication of anothers wisedome, but of himselfe he is so, and of him the onely wise God, all others deriue their wisedome: worthily therefore it is written, to the onely wise God, for he alone so ingendreth wisedome, as he is not by wisedome made wise.

This clause (for euer) in verse 17. noteth eternity to the end of the world, and euerlastingly without ceasing of the blessed Angels and Saints in heauen, blisse and ho∣nour, and glory, will be 〈◊〉〈◊〉 to him that sitteth vp∣on the throne, and to the Lambe. To whom as for all o∣ther mercies (which are inumerable) for the accomplish∣ment of this our conference to the illustration and clearing of this darke Epistle in some measure for the instructi∣of the Church, be all praise and glory. Amen.