To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Verse 11, 12, 13, 14.Por I long to see you, that I might bestow you some Spiri∣tual guift, that ye might be established, that I might haue con∣solation together with you, & each with others Faith, yours & mine. I would that ye should not be ignorant &c.
WHat doth this Text containe?
Three thinges. First, the next proofe of Pauls loue in his purpose to trauaile vnto them for their
good. Secondly, by an answere vnto an obiection; [Yea, but why did ye not come all this while?] To which he answe∣reth [I haue bin Let hitherto.] Thirdly, a reason of his pur∣pose (to wit) because he was a Debter to them, as being their Apostle, and hauing recceiued guifts for their in∣struction.
What was the end of Pauls purpose, to Trauaile vnto Rome?
To confirme them in the faith.
In what Respects did they lack confirmatiō or strength?
In fiue Respects. First, because their Fayth was weake: for, we all know in part, and beleeue in part. 1. Cor. 13, 9. Secondly, their enemie Satan was craftie and strong. Thirdly, the assaultes against their faith, both many and manifold, Fourthly, dangerous it was to bee ouercome. Fiftly, verie many seeming strong, haue bin ouerthrowne by Satan. From whence we may Learne, that they which haue beene comfirmed by the comforts and exhortations of the word, haue still need to receiue spiritual strength, to arme them against new encounters.
Whence had they this strength? Or by what meanes is it attained?
From the ordinance of Christ in the Ministery of the word, and from publicke Prayer to Christ, to blesse his owne appointment: as also from earnest priuat prai∣er and conference with the godly. From diligent Rea∣ding and Meditation.
By what similitude may this be expressed?
Of Raine, which refresheth the thirstie land: & of Meat, which cheareth the faint bodies through Gods blessing vpon them: so the raine and food of Heauenlie Doctrine, by the blessing of God, refresheth the Chri∣stian soule, being made faint and wearie with sinnes & temptations.
What Vse is to be made of this point?
First, that as we desire to be inwardly strength∣ned, we should giue eare vnto exhortation. Secondlie,
that exhortations must be giuen with a sanctified mind, that only our Neighbors profit bee sought with Gods glorie: all corrupt respects whatsoeuer beeing abando∣ned. Lastly, that we do constantly and humbly vse all the former good meanes, ordained to be meanes of our confirmation.
But wherefore doth the Apostle say, [That he would take comfort from the Romanes, as well as giue Consolation vnto them?
To shew, that the strongest may bee edified and holpen euen by the weakest: and not onely to declare the great modesty of the Apostle, who Wrote (as hee thought) feeling a want and weaknesse in himselfe, both in knowledge. 1. Cor. 13. and in the guifts of regenera∣tion, Rom. 7, 15.
What Reasons of this?
First, God doth not giue his guifts all to one, but so as one Christian shall neede anothers helpe. Se∣condly, he wil trie and exercise the humility of the most perfect. Thirdly, he will thereby norish loue among his Children, whiles one stands another in such sted. Fourth∣ly, he will get himselfe glory, by doing his owne work by the feeblest meanes. Lastly, he will allow, that abso∣lute perfection is not to be found out of heauen.
What vse is to be made of this truth?
First, it comforteth them of the least gifts, see∣ing God can and doth vse them, to strengthen men of the best gifts, and strongest Christians. Secondly, it ser∣ueth to admonish the stronger, to suffer exhortations & councell from their Inferiours: as Moyses did from Ie∣thro, Apollos from Aquila, Dauid from Abigaile. Lastly, it reproueth such, as scorne the councell and help of such as be their inferiours in place and guifts.
What other thing may bee taught from this Twelfe Verse?
The Nature of Faith, which is to communicate and impart it selfe to others, by the work of loue. Faith
workes by loue. Gala. 5, 6.
By what Similitude was this set forth?
Of Leauen, of Fire, of the Sunne, and of God the Author of it; all which, doe communicate their properties to others: and so doth Faith delight to expresse its inward force and vertue.
What doth follow heereof?
That such as doe not indeuour to strengthen others, according to their guifts and calling, it is a token that there is no Faith in them, but that which is dead, and like a withered Tree and dryed wombe, which be vnable to bring forth fruite.
How may the Faith of Paul profit the Romanes?
Two waies: first by his faith he obtained increase of such spirituall guifts as he bestowed on them, euen as their owne faith made them fit to receiue those guifts. Se∣condly, his faith stirred him vp to referre and vse those guifts he had, to the good of others, and to Gods glory.
What good came to him heereby?
In comforting and enstructing others, he comfor∣ted and enstructed himselfe; euen as Iron 〈◊〉〈◊〉 Iron, and one hand washeth another: otherwise, then it is with the stone, which whers the knife, but it selfe remaines blunt and dull; whereas Christians by teaching others, doe teach themselues.
How was this further declared?
By a dissimilitude betweene earthly and heauenly goods, as thus: Our earthly goods being giuen out, we haue the lesse, but heauenly blessings encrease and mul∣tiply towards our selues, by the vse of them towards o∣thers. For, the faithfull by mutuall exhortations, doe profite in the faith; and it is knowne, that Ministers com∣forting the sicke, are comforted againe by them.
How might the Faith of the Romanes profit Paul?
In prouoking them to pray for him, and for the successe of his Ministry: and also, in moouing them to Minister to him consolations, both inward and outward;
according as his occasions required: all which, bee the fruits of 〈◊〉〈◊〉 faith.
What was taught from these words, [I would haue ye know? &c.]
That it is fit and requisite, the people should know how well and heartily their Pastor loues them, for it will breed loue in them towards him; or else, make them ex∣cuselesse. Also, it breedeth a boldnesse in them, to resort to him vpon iust occasions, as his wisedome and Grauity will cause them to come reuerently.
Wherein did Pauls loue further appeare?
In a purpose to come to them for their spirituall good; of which purpose he was letted, eyther by Sathan, or by Gods speciall direction, or by incident occasions of the Church. When Paul would haue come to Thessale∣nica, he saith: That Sathan was the lette that he could not come. 1. Thes. 2, 18. Sathans impediments which he ca∣steth in the way of Teachers, to hinder them in their course be: partly by raising vp Schismes and Heresies, as in the Church of Corinth and Galatia; partly, by stirring vp per∣secutions and aduersities, as he got Iames and Peter cast in prison at Ierusalem. Acts. 12. and Antipas to be slaine at Smirna 〈◊〉〈◊〉. 2, 13. And Paul himselfe, complaineth of a grieuous persecution which he suffered in Asia, beeing tempted beyond his strength, and brought into despaire of his life. 2. Cor. 1, 8. Sometime Paul was letted by God himselfe, who by manifest Oracles called him backe from his intended enterprises. Acts. 16, 6. Where Paul purpo∣sing to preach the word in Asia, was commanded in a visi∣on, to goe into Matedonia. verse, 9, 10. Thirdly, the ne∣cessities of the Churches encreasing euery day more and more, occasioned the alteration of his purpose. Paul see∣meth to giue this reason of his not comming to the Ro∣manes when he had decreed it: That the estate of the Chur∣ches where he remained, required his longer presence and helpe, for their better profiting in the Gospell, Rom. 15, 22. His imployment in other Churches deferred his comming
to Rome, though he much & long desired it. Whence let vs learne, that God according to his vncontrouleable wise∣dome doth order and direct the course of the Ministery to whō he pleaseth: sometime causing the raine of Doctrine, to fall vpon one Citty or Country, and sometime on ano∣ther: as hee seeth it meet for the commodity of his Chil∣dren, and for his owne name and honour. Also obserue, that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy, bringing to passe his owne decrees, at a further time; and after a farre other manner and way then men had determined. When God would preferre Ioseph, it was disliked of his Father and Bre∣thren, yet God brought it to passe by another meanes then they dreamed. Paul purposed to come to Rome to establish them, but he must doe it at such a time, & in such a fashion as God would: for after many troubles suffered at Ierusa∣lem, he was sent bound to Rome, and God turned Paul to preach to the Macedonians, whereas he had meant to teach in Asia; yet Paul sinned not heerein, that his will was not agreeable to Gods secret will, for it is sinne to a man to transgresse his reuealed will. Hence it is, that a Chri∣stian with a good mind, may will that which God willeth not; as a good Child, with a good affection, may wish his fathers life, whom the Lord will haue to dye; againe, a man may wish with an euill mind, that which God willeth well; as a wicked Child may euilly desire his fathers death, which God iustly purposeth. Finally, note that Sathan casteth innumerable hinderances in the way of Gods Mi∣nisters, to stop the edification of the Church, which should prouoke all the Seruants of Christ, with greater feruency to pray for the free passage and good successe of the Gos∣pell; that the word of God (mauger Sathan and his instru∣ments) may runne and be glorified: and if their prayers be not heard, yet to wait vpon God with patience, and to continue constant; considering, that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome: but at length, if they perseuer, God
will grant that which shall be expedient for his Church.
What is furthermore to be learned from hence, that man cannot doe what so euer he purposeth?
That all things in the world are iustly, wisely, and powerfully ordained and ordered by Gods prouidence: more especially, God disposeth of all mens purposes, as it is written; Man purposeth, God disposeth, and the wayes of man are not in himselfe. Ieremy 10, 23. This teacheth all men patience, prayer, and thankfulnesse, to commend all their purposes to Gods prouidence; and to blesse him in all euents. Secondly, it reprooueth such, as attribute all things to Nature or Fortune; as A thists and prophane worldlings doe. Thirdly, it comforteth Gods Chil∣dren, to know that their heauenly father looketh to all things, so as nothing falleth out in the world, but by his decree and will.
What doe ye call the fruit heere spoken off.
First, the conuersion of some, who yet are in vnbe∣leese, and sinne. Secondly, the confirmation of such as be conuerted. Thirdly, the encreasing and bringing to perfection, such as be conuerted and confirmed. This is the three-fold fruit of the Ministery. Iohn. 15, 16.
What doe ye learne heereby, that he tearmeth streng∣thening (such as be conuerted) a fruit?
Sundry very profitable Lessons. First, that the* 1.1 Gospell is fruitfull (wheresoeuer it is preached) eyther for conuersion, or for confirmation, or for growth and profi∣ting. Secondly, that the people conuerted by it, are as an acceptable fruit to God: and to their Teachers, as de∣lightfull to them, as good fruit is to the Husbandman: or as the good state and disposition of the flocke, is to a good Shepheard. Thirdly, Ministers are to be glad, and to ac∣count it as precious fruit, when any be conuerted by them to Christ. This is a remaining fruit, and most excellent. Iohn. 15, 5, 8, 16.
What was taught from these words [as amongst other Gentiles?]
First, in that Paul prouoketh the Romanes to the* 1.2 obedience of the Gospell, by the example of other Gen∣tiles, we learne; that great is the force of good examples, to mooue to good; as of euill examples, to mooue to euill. The first reason heereof, is, because we are like Apes, apt to imitate others: and secondly, examples affect our sen∣ces as well as our minds. Furthermore we learne, that where the Gospell is truely preached, it is neuer preached without fruit to life; because, wheresoeuer the Gospell is preached, there God hath a people, which must serue to a double vse: first, to encourage Ministers to teach: & second ly, to encourage the people to liue vnder teaching Pastors.
What Learne we hence, that Paul reckoned himselfe [A Debter to the wise and vnwise: For, there were Men of both sorts among the Graecians and Barbarians] which heere signifieth al people saue the Iewes?
That the Doctrine of the gospel, is not too light, nor too hard for the simplest: wherein appeareth the fa∣cility and excellency of the Gospell, propounding life to all sorts. Secondly, that the wisest of the world, may be glad to becom Schollers of the gospel, which is wor∣thy the serching of the most learned. For it is no disgrace* 1.3 with Mary to sit at Christs feet, no nor for Paul himselfe. Thirdly, that euerie Minister by vertue of his Calling, is a debter to his people, & oweth them diligent feeding. Fourthly, that a man who hath any Calling or guift, it maketh him a Debter to others, according to his mea∣sure of Grace, and compasse of his Calling, when oppor∣tunity serueth him to be readic to do others good, as an honest Debter is readie to satisfie his Creditors when he gets wherewith.
There is first a Debt of money borrowed, which is a ciuill Debt. Rom. 13, 3. Secondly, of Nature, to those of our owne houshold, 1 Tim. 5, 8. Thirdly, of Charity to all men, masmuch as they be men; euen to our enimies. Esay 58, 7. Luke 6, 27. Fourthly, Debt of a Vocation or Calling, which the Apostle heere hath respect vnto, ac∣cording
to that which is written. 1 Cor. 9, 17. These three last, hath allusion to the first, the Apostle speaking by Similitu de (as his manner is) to shew; that as Worldly, so Christian Debters ought to bee willing to discharge the Debt, both to their Brethren, and vnto God, espe∣cially that great Creditor, of whom men do receyue all that they haue.
What doth this 15. Verse containe?
A profession of the Apostles readinesse, to de∣clare and preach Iesus Christ to such Christians as dwelt at Rome, so it might seeme good vnto God to haue it so. For he was prepated for his part, according to his Of∣fice.
What learne ye heereby?
First, that it came not of Paul his owne purpose that he did preach to the Romanes; but of GOD, whose Calling must be expected. Secondly, a lesson not onely for Ministers of the Word, but for all others; that what is in ones power to do for others good (and namely, for them to whom wee are more especially indebted) wee should not faile to do it, and that to the vtmost of our power, with a chearfull and prompt minde, according to that councell giuen vs in Ecclesiastes, Whatsoeuer is in thy hand to doo, see thou do it with all diligence, Eccles. 9, 10 Lastly, let vs learn by Pauls example, First, to ouercome any discouragements whatsoeuer, by the consideration of our Calling. Secondly, the goodnesse of the thinges we haue in hand. Thirdly, the hope of great gaine and successe by our labours.
It is a certain token of a faithfull Mi∣nister, when he can ac∣count the profit of the hearers, to be 〈◊◊〉〈◊◊〉 and vantage.
Paul, his pre∣sence and preaching, was fruitfull to other Gen∣tiles, and he wished and hoped it to be toward the Romaines.
Diuinity heer in, excelleth Phylosophye, which is not made for al men, and the Law of Moy∣ses giuen into one Nation only.