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.

11 For I long to see you, that I may bestow amongst you some spirituall guifts, that ye might be established.

Tim.

WHat doth this Scripture containe?

Silas.

Paul hauing ended his Salutation, vseth now an Exordium or Preface; wherein, he endeuoreth to winne and draw the good will of the Romaines towards him, to cause them more readily to hearken vnto and imbrace his Doctrine, per∣forming (and that very pathetically) the part of a Christian Orator, by great art to get and gaine their be∣neuolence and attention.

Tim.

What Art doth be vse for this purpose?

Silas.

First, he insinuateth his great loue and good will which he beareth them, vntill verse. 16. Second∣ly, he layeth before them the worth and excellency of his Doctrine, in verse. 16.

Tim.

By what arguments doth Paul demonstrate and prooue his loue towards them?

Silas.

Three wayes. First, by his reioycing and gi∣uing thankes for their great measure of faith in the Gos∣pell. Secondly, by his earnest and constant prayer vn∣to God, for their spirituall prosperity. Thirdly, by his great care to come vnto them, not for any earthly benefit or commodity to himselfe, but to doe them good, by instructing them in the Gospell.

Tim.

Now expound the words and tell vs heere, what is meant by the whole World?

Silas.

The Churches which be in the world profes∣sing the Gospell of Iesus Christ, by a 〈◊〉〈◊〉, of the whole for the part, the world put for the Christian Chur∣ches, which were then in the world, or in many parts in the world; like vnto that which is written in 1. Thes. 1. 8. In euery place your faith to God ward is spread abroad, &c. Now, by [Faith] is meant the fame and report of their Faith, witnessed and vttered by their confession of Christ. Rom. 10. and other fruits of a liuely Faith.

Like to that, 〈◊〉〈◊〉. 16, 19. where obedience (that is) their Faith, which made them obedient, and wherein consisteth the chiefe obedience of a Christian, is said to haue come abroad, that is; the rumor of it. A 〈◊〉〈◊〉 of the subiect for the adiunct. For Faith is a se∣cret thing, and lieth hid in the heart, knowne onely to God; yet by signes manifested to men: who by the fruits are led to see the root, and to commend it.

Tim.

What meanes he hereby, that he giues thankes to God?

Silas.

That he was glad, and with ioy praised God for their conuersion to the Gospell, and that it was growne so famous, as that their Conquests ouer ma∣ny Nations was not so renowned, as their zeale and feruency for Christian Religion was. From whence we learne, that it is the dutie of euery faithfull Man, to reioyce for the well-doing of others, when they thriue and prosper in godlinesse. The Reasons of this duty be these following. First, because we are mem∣bers one of another, and therefore ought to suffer to∣gether, and to reioyce together. 1 Cor. 12, 26. Se∣condly, the well-doing, and spirituall prosperitie of other Christians, redowndeth to vs, who haue an in∣terest in all their guifts, as touching the vse and pro∣fit of them, though not for the propriety of them; for euery Saint is the possessor of his owne graces, yet in the fruition and benefits, there is a communion, ac∣cording to that which we professe in our Creed, con∣cerning the Communion of Saints. Wherein we haue iust and great matter of reioycing and thanksgiuing. Thirdly, to reioyce at the welfare and the well-do∣ing of the Brethren, is a Testimony, that wee haue Christ his Spirit, which is a Spirit of Charitie, cha∣sing Enuy out of the hart, and in stead thereof, plan∣ting brotherly loue. Gal. 5, 22. 1 Cor 14, 4. This do∣ctrine, serueth to reprooue the enuious and malici∣ous, which either little regard and reioyce not at all;

or which is worse, doe repine and 〈◊〉〈◊〉 at the good e∣state, and good workes of others; carping at them, crossing and hindering their good courses and indea∣uours: as Saul enuied Dauid, the Iewes Christ, and the false Apostles Paul. Secondly, it ministreth com∣fort to the godly, when they doe feele their hearts stir∣red vp to chearefull thankfulnesse towards God, for such as they see to be blessed with spirituall blessings in heauenly things. Ephe. 1, 4.

Tim.

Why doth he giue thankes to God [through Christ?]

Silas.

First, because all graces come to vs, through him our Mediator. Iohn. 1, 14, 16. Secondly, because all thankes are accepted for him. 1. Peter. 2, 5. Third∣ly, all ability to be thankfull is giuen of him: for he with the father and the spiritis Author of euery grace. Now the same way which God takes in bestowing his graces, we are bound to follow it in returning thankes, that is; by Christ our High-Priest.

Tim.

Why saith he [My God?]

Silas.

He spake this, as the Saints doe out of a pri∣uate feeling; hot to exclude others, but to expresse his faith and peculiar affiance, which he hath in Gods good∣nesse; confessing, that God is his in speciall, who was a common God to all the faithfull.

Tim.

Is it enough to haue a generall faith?

Silas.

It is not sufficient, but euery one must priuate∣ly apply to himselfe the mercies and promises of God, General and Historical: faith is common to Hypocrites and beleeuers.

Tim.

What doth this teach vs, that it is saide their faith published, why he nameth their faith, rather then any grace of theirs?

Silas.

To teach vs, that Faith is the Queene and Mother of all other vertues. Secondly, that God honoureth them with good Fame and renowne, which honor him, by placing their Faith in his promises. Thirdly, that the power of God in spreading abroad

the Gospel, is verie mightie in so short a time, to carrie it so far, notwithstanding all oppositions.

Tim.

What learne we, that he [Called God to witnesse]

Silas

That it is lawfull to sweare in priuate matters, so we obserue these conditions. First, that the matter be true and knowne to vs so to be. Secondly, that God on∣ly be called vpon, as a witnesse of the trueth. Thirdly, that the matter be of waight and importance, not slight and triuiall. Fourthly, that there be such necessity, that without it we cannot be beleeued, it being a thing very requisite for the good of others, that credit should bee giuen to our wordes, as it did verie much behooue the Romanes to thinke well of Paul, whome they had neuer seene, and to beleeue him. From hence, are taxed three sorts of men: First, such as are common swearers vppon euerie light occasion, as prophane worldlings do. Se∣condly, for such as resuse to take an Oath before a Ru∣ler, for the Ceremony of kissing the Booke, or laying their hand vpon it (as the Brownists do) which is a meer Circumstance, and a verie indifferent thing, being voide both of superstition and scandall, like vnto the gesture of the Angell in the Reuelation, lifting vp his hand whē he did sweare: which Custome is vsed in AEthyopsa vnto this day, when they take an Oath: as Abrahams ser∣uant put his hand vnder his Maisters thigh, when he did sweare, Gen. 24, 9. Thirdly, such as are too scrupulous of an Oath, when there is iust cause to take it: as the A∣nabaptists, who deny vnto the Christians, lawfull vse of Magistrates, Lawes, and Oathes (contrary to these eui∣dent Testimonies of Scripture: as Deut. 〈◊〉〈◊〉. 10, 12. Psalm 110, 4. Heb. 6, 17. Gen 21, 20 & 〈◊〉〈◊〉, 35. 1. Sem. 24, 23. 2. Cor. 11, 21. Gal. 1, 2. Esay 19, 18. & 43. 23. besides manie other.

Tim.

Of what Spirit doth Daul speake when he saith (who I serue in my spirit) tell vs also how God will be serued? wher∣in his seruice consists, and for what reasons we are to performe seruice to his 〈◊〉〈◊〉?

Sil.

This Particle [My] sheweth, that he speaks not of God his spirit, but of his owne spirit, and feruent af∣fection, 2. Tim. 1, 3. and it teacheth vs in what manner God is to be serued (1. Religiously worshipped) not in shew and ostentation; not in hipocrisie; not coldly and perfunctorily; not constrainedly, and by compulsion; not in body only, but in soule also: with Readynesse, 2. Cheerefulnesse, 3. sincerity, 4. feruency and innocency of heart; for these are things wherin Gods seruice con∣sisteth. His internall worship standeth in Faith, Hope, Loue of God, feare of his name, Confidence, peace, ioy in the Holy-Ghost, patience in suffering, and obedience in doing his will; Prayer for his protection & benefits, and thankfulnesse of heart, for his mercies of all sortes. His externall seruice, is placed in publicke prayer, rea∣ding and hearing his word with reuerence and attenti∣on, Communicating in the Holy Mysteries, prayses, sin∣ging of Psalmes, &c. All which parts of his seruice, wee are bound to performe vpon these Reasons. First, be∣cause we were created of God, out of nothing. Second∣ly, because by the blood of his sonne, wee were redee∣med out of hell. Thirdly, out of many dangers of bodie and soule, we haue beene preserued. Fourthly, with ma∣ny and manifold good things, we haue beene all our life long, plentifully and graciously blessed. Fiftly, God hath giuen vs both commaundement by his authoritie, and freedome with happy liberty, that wee may serue him. And lastly, promiseth to vs, not only felicitie on earth, but in heauen, so we will serue him: for Godlines hath the promises both of this life, and of that which is to come.

Tim.

For whom must we pray?

Sil.

For others, as wel as for our selues; especially for the Pastor, and the people one for another.

Tim.

What things hinder Prayer?

Silas.

Foure things: first, our vnworthinesse compa∣red with Gods Maiesty: secondly, our insufficiencie to pray, being

destitute of meetnesse and guifts therein: thirdly, hardnesse of the worke, being one of the hardest works of a Christian: fourthly, opinion; that God will heare vs without asking, and that prayer is needlesse. This hindereth some.

Tim.

What things hinder perseuerance in Prayer?

Silas

Differring the profit and fruite of our prayers, so long as men waxe wearie of calling, because GOD heares not.

Tim.

What Remedies against these Lets?

Silas.

First, consideration of Christs merites and wor∣thinesse, in trust whereof, our Prayers bee offered vppe. Secondly, Gods acceptance of our vpright desites and endeuours, notwithstanding imperfections. Thirdly, his commandement laying the duty vpon vs. Fourthly, his promise of hearing vs. Fiftly, experience of the Saints, who notwithstanding all Lets, haue both praied and obtained: and why may not other the Children of God, hope to finde the like fauour, hauing the like en∣couragements?

Tim.

We haue seene Pauls Prayers were constant without ceasings, what do ye learne heere that he [Made mention of the Romanes alwayes in his Prayers?]

Silas.

Euen thus much: First, that it is the dutie of a Minister of the word, when he praieth for himselfe and others, not to forget his flocke whom he feedeth, but to remember them in all his prayers: because teaching by Praier, becomes successefull and effectuall. Secondly, it may be meete that the flocke should know this Loue and Care of their Pastor, for them to enkindle the re∣spect of him the more: and especially, to gain their harts to receiue his instructions. Lastly, that if the successe of our Prayers appeare not straight way, yet wee ought to perseuer, as in Luke 18, 1. 1. Thes. 5, 17.

Tim.

What was the matter of Pauls Prayer?

Silas.

Hee expresseth one part of his prayer, which was, He besought God that he might haue a prosperous

iourney by the will of God, to come to them.

Tim.

What Branches hath thu Prayer?

Sil.

Two: First, that all hinderances remooued, hee might haue opportunitie of a iourney to Rome. Second∣ly, that this iournie might be made prosperous both for safe comming to them, and for dooing good when hee comes.

Tim.

What should this teach vs, that [Hee beggeth this of God, and referreth all to his will?]

Silas

That Gods Children should in all thinges hang vpon Gods prouidence, submitting their will for iour∣nying, or for staying at home; and for al other matters, and for the good successe of all thinges vnto his good pleasure, I am. 4. 15. Secondly, they in their Iournies, and all other lawful workes that they take in hand, must be∣gin with Praier to God. For God directeth all things as he will, and he knowes best what is good and meete for his Children. Also, this is a seruice and honour which they owe to God, to do all things by calling vppon his name. Colos. 3. and distinguishing them from the Wic∣ked, who do not call vpon God. Psal. 14. This condem∣neth the impiety and rashnesse of manie, who as if they were Lordes of their owne actions, do not rest vppon Gods will reuealed; nor vpon his secret will, for euents of their counsels.