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. XVI.

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.

DIAL. II.

Verses 17, 18, 19, 20, 21, 22, 23. Now I beseech you bre∣thren marke them which cause diuisions and offences contrary to the doctrine which you haue learned, and auoide them. 18. For they that are such, serue not the Lord Iesus, but their owne belles, and by good words and faire speeches, deceiue the hearts of the simple. 19. For your obedience is come abroad vnto all men: I am glad therefore on your behalfe, but yet I would haue you wise, to that which is good, and simple concerning that which is on ll. 20. And the God of peace shalltread Sathan vnder your feete shortly: The grace of our Lord Iesus Christ, be with you all Amen. 21. Timotheus my work-fellow, &c.

Tim.

HOw doth the Apostle proceede, and what things be contained in these verses?

Silas.

When he had mentioned and saluted diuers god∣ly

persons amongst them, whom hee would haue to set as examples to follow; now hee admonisheth them whome they are to eschue, namely hereticks and schismaticks, which by opinions rent themselues from the truth of doc∣trine, or in their wicked manners giue scandals. Touching these, hee would haue them marked and narrowly looked into, because they are not easily found out, and through negligence of ouerseers, they doe creepe into the flocke. Secondly, hee wisheth to auoide them, both by shunning priuately their company for feare of taking infection from them, and of hatdening them by our familiarity; and by shutting them (after once or twice admonitions, Titus 3. 10.) out of publike assemblies by excōmunication, (which is the sword of the Church, to strike and cut off rotten and pernicious members.) Also by casting them into banish∣ment, if they goe on to peruert others, which is the Magi∣strates care and part, verse 17. and in verse 18. To the end the Christians at Rome might the better consider and de∣cline such pests and Serpents, which at Corinth and Galatia had bia, and were like enough to be among the Romanes: also to wind in themselues to disturbe the peace, & destroy truth and vnity of the Church; (which Sathan in his mem∣bers most studiously endeuoureth) therefore hee giueth certaine notes whereby to know these seducing and scan∣dalous persons. The first is, they seeke to turne men from the true doctrine, (such as 'Paul in this Epistle, and other Apostles in their Sermons and writings taught) broaching opinions eyther ex diametro contrary, or at least besides, (para signifies both, as Rom. 1, 26.) that doctrine which is apostolical. The purity of the wholesome words of Christ is corrupted, when ought eyther other, or otherwise is brought in, eyther when truth by humane inuentions is a∣dulteiated, or false doctrine apparantly crossing the Scrip∣tures, is maintained, 1. Tim. 1. Gal. 1, 8, 9. This is then one signe of a deceiuer, to leade awry from ancient doc∣trine, receiued from the beginning by the ministry of Christ and his Apostles, Iohn 2, 20.

Another signe in verse 18. is their hypocrisie: howso∣euer they indeed ought to be, and in words doe pretend to be seruants of Christ, (hauing his name Iesus, Lord, &c. and the profession of him much in their mouths, as if they were the onely persons that tooke pleasure & care to please serue, and honour him, to defend his saith and religion) yet they doe nothing lesse, being enemies to his doctrine, and true seruants. Phil. 3, 18. and thinke they doe a meri∣torious acte to destroy true Christians, Mat. 10, 17, 18. Iohn 16, 2, 3. The third signe is their ende they aime at, which is to serue their belly; for filthy lucre they teach things which they ought not, 1. Tim. 6, 5. Titus 1, 11, 12. making their belly (not Iesus Christ) their God, Phil. 3. 18. And who would not be ashamed to haue them for tea∣chers who haue their belly for their God, coyning new & false opinions for temporall commodities sake?

The fourth marke is from their arte and practise, which they vse when they will seduce; it is by faire and flattering speeches, whereby they steale away mens hearts, preten∣ding their good, when they meane it not, (as the Serpent circumaented Eue,) promising much, and performing no∣thing, speaking pleasing things (as if they would lay bol∣sters of doune vnder their elbowes, Ezokiel 13, 18.) and with sweete sugred words praising both the persons and doings of such as they would ensnare: like Phisitions who minister delectable things, so these sooth and smooth ouer mens faults, commending where they should condemae: and this is signified (as Origen thinketh) by sheepes cloa∣thing, Mat. 7, 15. As greedinesse for their bellies declares them to be rauenous wolues, & as the Crododile by shew of pitty and humanity doth beguile such as come neere him; so do these corrupters seeke nothing but to deceiue by their flatterings, like Iudas or Ioab, speaking sweete words that without suspition they might put out the sting of erronious doctrine; and this their cunning makes it so hard to discouer them, and so much the more needefull to marke and obserue them.

The last thing whereby they are heere noted, is the obiect whereupon these impostours doe worke, and it is vnwary and heedlesse people which neyther mistrust nor marke their malice. Widdowes whose houses they de∣uoure vnder pretence of prayers and blessings, such as Paul speaks of, silly women laden with sinne, 2. Tim. 3, 6. As Sathan set on Eue first, so his seruants attempt women which are lesse cautelous, yet vehement being once won, and powerfull perswaders of their husbands, to whome they are neere and deare.

Howsoeuer this description did agree with such as did Iudaize, yoaking Moses and the law, with Christ & grace in the cause of saluation, and doth also well fit other de∣ceiuers and hereticks, yet neuer did coate so fit a mans backe, as these markes, doe agree with popish Fryers, Monkes, Priests, and lesuites especially, as it is notori∣ously known to the whole world, how they boast of Iesus (of whom they haue their name Iesuites) but be nothing lesse then good Christians, attending lucre, decciuing simple folkes. Also consider heere that these markes of discerning, bee so many reasons to perswade declining from seducers: for who ought not abhorre and auoide such as do peruert the pure doctrine of Christ, and per∣swade vs to sorsake the fountaine of life, to goe to Ces∣ternes which holde no water? such as also bee hipocrites professing the seruice of Christ, & yet addicted wholy to voluptuousnesse and gaine, such as with goodly and glorious wordes doe bring asleepe vnheedfull persons, to the ende they may more securely make a prey of their goods and soules. Vpon which considerations, all Chri∣stians stand bound to obserue and auoide them.

Tim.

But are there no other reasons in our Text to perswade care and diligence in auoyding such?

Silas.

Yes, these three, one from the effects, they doe deceiue, verse 18. well may they promise life and salua∣tion, but death and damnation wil proue the crop which will bee reaped of such imposters: as the Serpent begui∣led

our first parents with hope, and great promises, so do these.

The second reason is from the facility of the Romanes, verse 19. whose ready listning and obeying true teachers beeing farre and wide deuulged and knowne to their praise, might haply imbolden false teachers to attempt the peruerting of them with expectation of like successe, for ouer much easinesse in yeelding, might giue false Pro phets hope to deceiue: thus Origen, and Peter Martyr af∣terwards, and Piscator after him doe collect the reason. Others thinke by praising their obedience hee encoura∣geth to constancy, to continue stedfast in the good way, and to take heede of receiuing contrary doctrine. To which purpose hee exhorts them to ioyne prudence and simplicity, to bee so simple as not to know howe to in∣uent corrupt doctrine, yet so wise and skilfull as to bee able to discerne a strangers voice from Christs voice, like good sheepe, Iohn 10, 4, 5. and true Prophets from liars; which discretion Paul prayed for to the Philippians, Ch. 1, verse 9, 10. and exhorts the Thessalonians vnto it, Chap. 5. verse 21. why it is needfull, see 1. Iohn 4, 1, 2. Reuel. 22. Ephe. 4, 14. Which admonisheth al with knowledge to ioyne iudgement, and reprooueth such as bee wise to the world, but lacke the wisedome of the worde.

The third reason is from assurance of victory, so they watch and obserue these euill workemen, which scatter graines of errors in the Lords fielde, and striue against their errors, they shall surely ouercome by the might and grace of God, verse 20. The God of peace will bruise Sa∣than vnder your feete, &c.

There is in this promise, an allusion to the promise in Paradice, made to our first parents, of the womans Seede to bruise the Serpents head, Gen. 3. which implyeth such a conquest and ouerthrow of Satan, as hee should neuer recouer himselfe. As Ioshua set his feete on the neckes of the fiue Kings, and destroyed them. This hath bin alrea∣dy in the head Christ perfectly fulfilled, and shall bee in

his members, who must encounter awhile with Satan and his instruments: but so they behaue themselues valiant∣ly, and place all their affiance in God, it shall quickelie come to passe, that Sathan (howsoeuer he may seeme to prevaile) yet euen when one would thinke hee should ouerrun all, then shall he take the foyle. For God who is with his Church, is stronger then the enemies which do fight against it: and the peace of his Church is so deare vnto him, as none that make diuision, shall bee able to stand before him. All which, hath matter of exhortati∣on to quicken vs, vnto all vigilancy in prayer, and good endeauours to withstand the assaults of the diuel, taking great heed of security, ease, and spirituall sloathfulnesse, least we be surprized on a sudden.

And heete is also a matter of consolation, that we faint not whatsoeuer combates and encounters with heretiks, Scismatickes, or otherwise happen, yet still to holde vp our head, and take heart to vs, vnder the ayde and helpe of God and his grace, seeing the victory will be ours. If we hold out but a little while, we shall vanquish, & that very shortly euen in this life, whereof wee haue sundrie examples; and not onely at the day of iudgement when our victory will be consummate. A maruailous comforte that Gods Ministers and children striue against errours, sins, and schismes, with certain hope of hauing the vpper hand. Which as it must beate downe despaire, and driue away fearfull sluggishnesse, so it keepeth from presump∣tion, to consider that not by our owne strength, not by our owne arme, or bow, or shielde, but it is the strength of God that giues vs the victory, And therefore not to vs Lord, not to vs, but to thy name be rendred the glory.

Vpon these reasons, we in England, and other reformed Churches in Europe, may iustisie our separation from the Papists, whom we haue left and are diuided from: but first because they left the Apostle doctrins, and diuided them selues from the faith and religion of Christ, to embrace nouell errors, and diabolicall superstitions, contrarie to

the receiued doctrine from the beginning; by whose hi∣pocrisie and flatery, if we haue not suffered our selues to be deceiued to the perdition of our soules, but continue stil to fight against the, vnder the assistance of the strong God, with vndoubted trust of an happie yssue (so wee marke and auoide them) therein we haue done but duty, obeying the commaundement of the great God, who bids vs to come out of Babylon, and decline such as wold with their subtle speeches and inuentions beguile vs (& wriggle as a Snake whose head is off) with hope to reign in these Churches, as sometimes they did. Well they may surprize with their craftines, some heedlesignorant per∣sons, and vnstable, but in vaine they looke to subiugate the wise and discreete Christians, vnder whose feet God shall rather treade them, and Sathan that great Dragon their Captaine, vnder whose banner they fight. For that kingdome must be destroyed, which doth make warre a∣gainst the kingdome of Christ, who is that stone cut out of the Mountaine without hands, which shall breake in peeces all other regiments which rise vp against it, Da. 2.

Tim.

What doth the Apostle performe from the verse 20. vntill verse 24?

Silas.

As before hee reckoneth vp such as at Rome hee would haue saluted: so now hee sendeth Salutations to the Romanes from other which were with Paul, as from Timothy, of whom reade Phil 2, 19, 20, 21, 22. and Act. 16 1, 2. Also Lucius, of whom reade Acts 13, 1. and Iason, of whose courage and prudent zeale, reade Acts 17, 5. and Zopater of Berea, Pauls companion by sea, with Timotheus and Gayus of Derbe into Syria: reade Acts 20, 4. and Terti∣us Pauls Secretary, and Gayus his hoast baptized by him, 1 Cor. 1. 14 and Erastus Treasurer or conferrer vnto the Cittie of Corinth, a rich City and Quartus a word not of number or order, but the name of a man. By the consent of these, he would confirme the authority of his Epistle, and get the more credite; not for that it was in it selfe weake, but the better to warrant it to others.

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.