Commentary on Romans, Treatise · Chapter 1 · Dialogue
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 vntounto and imbrace his Doctrine, performing (and that very pathetically) the part of a Christian Orator, by great art to get and gaine their beneuolence and attention.
Tim.
What Art doth be vse for this purpose?
Silas.
First, he insinuateth his great louelove and good will which he beareth them, vntill verse. 16. Secondly, he layeth before them the worth and excellency of his Doctrine, in verse. 16.
Tim.
By what arguments doth Paul demonstrate and prooue his louelove towards them?
Silas.
Three wayes. First, by his reioycing and giuing thankes for their great measure of faith in the Gospell. Secondly, by his earnest and constant prayer vntounto God, for their spirituall prosperity. Thirdly, by his great care to come vntounto 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 vsus heere, what is meant by the whole World?
Silas.
The Churches which be in the world professing the Gospell of Iesus Christ, by a …, of the whole for the part, the world put for the Christian Churches, which were then in the world, or in many parts in the world; like vntounto that which is written in 1. Thes. 1. 8. In eueryevery 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 hauehave come abroad, that is; the rumor of it. A … of the subiect for the adiunct. For Faith is a secret thing, and lieth hid in the heart, knowne onelyonly 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 many Nations was not so renowned, as their zeale and feruency for Christian Religion was. From whence we learne, that it is the dutie of eueryevery 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 members one of another, and therefore ought to suffer together, and to reioyce together. 1 Cor. 12, 26. Secondly, the well-doing, and spirituall prosperitie of other Christians, redowndeth to vsus, who hauehave an interest in all their guifts, as touching the vse and profit of them, though not for the propriety of them; for eueryevery Saint is the possessor of his owne graces, yet in the fruition and benefits, there is a communion, according to that which we professe in our Creed, concerning the Communion of Saints. Wherein we hauehave iust and great matter of reioycing and thanksgiuing. Thirdly, to reioyce at the welfare and the well-doing of the Brethren, is a Testimony, that wee hauehave Christ his Spirit, which is a Spirit of Charitie, chasing Enuy out of the hart, and in stead thereof, planting brotherly louelove. Gal. 5, 22. 1 Cor 14, 4. This doctrine, serueth to reprooue the enuious and malicious, which either little regard and reioyce not at all; or which is worse, doe repine and … at the good estate, and good workes of others; carping at them, crossing and hindering their good courses and indeauours: as Saul enuied Dauid, the Iewes Christ, and the false Apostles Paul. Secondly, it ministreth comfort to the godly, when they doe feele their hearts stirred 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 giuegive thankes to God [through Christ?]
Silas.
First, because all graces come to vsus, through him our Mediator. Iohn. 1, 14, 16. Secondly, because all thankes are accepted for him. 1. Peter. 2, 5. Thirdly, all ability to be thankfull is giuen of him: for he with the father and the spiritis Author of eueryevery 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 priuate feeling; hot to exclude others, but to expresse his faith and peculiar affiance, which he hath in Gods goodnesse; confessing, that God is his in speciall, who was a common God to all the faithfull.
Tim.
Is it enough to hauehave a generall faith?
Silas.
It is not sufficient, but eueryevery one must priuately apply to himselfe the mercies and promises of God, General and Historical: faith is common to Hypocrites and beleeuers.
Tim.
What doth this teach vsus, that it is saide their faith published, why he nameth their faith, rather then any grace of theirs?
Silas.
To teach vsus, 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 vsus so to be. Secondly, that God only be called vponupon, 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. Secondly, for such as resuse to take an Oath before a Ruler, for the Ceremony of kissing the Booke, or laying their hand vponupon it (as the Brownists do) which is a meer Circumstance, and a verie indifferent thing, being voide both of superstition and scandall, like vntounto the gesture of the Angell in the Reuelation, lifting vp his hand whē he did sweare: which Custome is vsed in AEthyopsa vntounto this day, when they take an Oath: as Abrahams seruant put his hand vnderunder 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 Anabaptists, who deny vntounto the Christians, lawfull vse of Magistrates, Lawes, and Oathes (contrary to these euident 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 vsus also how God will be serued? wherin 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 affection, 2. Tim. 1, 3. and it teacheth vsus 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 consisteth. His internall worship standeth in Faith, Hope, LoueLove 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, reading and hearing his word with reuerence and attention, Communicating in the Holy Mysteries, prayses, singing of Psalmes, &c. All which parts of his seruice, wee are bound to performe vponupon these Reasons. First, because we were created of God, out of nothing. Secondly, because by the blood of his sonne, wee were redeemed out of hell. Thirdly, out of many dangers of bodie and soule, we hauehave beene preserued. Fourthly, with many and manifold good things, we hauehave beene all our life long, plentifully and graciously blessed. Fiftly, God hath giuen vsus both commaundement by his authoritie, and freedome with happy liberty, that wee may serue him. And lastly, promiseth to vsus, 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 compared 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 vsus 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 worthinesse, 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 vponupon vsus. Fourthly, his promise of hearing vsus. Fiftly, experience of the Saints, who notwithstanding all Lets, hauehave both praied and obtained: and why may not other the Children of God, hope to finde the like fauour, hauing the like encouragements?
Tim.
We hauehave 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 LoueLove and Care of their Pastor, for them to enkindle the respect 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 hauehave 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 hauehave opportunitie of a iourney to Rome. Secondly, 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 vsus, that [Hee beggeth this of God, and referreth all to his will?]
Silas
That Gods Children should in all thinges hang vponupon Gods prouidence, submitting their will for iournying, or for staying at home; and for al other matters, and for the good successe of all thinges vntounto his good pleasure, I am. 4. 15. Secondly, they in their Iournies, and all other lawful workes that they take in hand, must begin 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 Wicked, who do not call vponupon God. Psal. 14. This condemneth the impiety and rashnesse of manie, who as if they were Lordes of their owne actions, do not rest vppon Gods will reuealed; nor vponupon his secret will, for euents of their counsels.