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. XII.

Verse 20, 21. For when ye were the Seruants of sin, ye were

free from righteousnesse. 21. What fruite had ye then in those things whereof ye are now ashamed? For the ende of those things is death.

Tim.

VVHat doth this Text containe?* 1.1

Sil.

Two things: First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion, verse 20. because they were free from righteousnesse. The second part is argumen∣tatiue,* 1.2 giuing reason why sinne ought not longer to be serued but resisted rather.

Tim.

What is meant by righteousnesse?

Silas.

Not the righteousnes of Christ imputed to be∣leeuers, (yet they were free from that also) but the righ∣teousnesse of workes, which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions; and it is Gods Image after which man was made in his creation, and restored in his regeneration.

Tim.

What is it to be free from this inherent righteousnes?

Silas.

To be vtterly without it, and void of it, and a stranger from it. As before verse 17. to bee free from sin, signifieth a cleane riddance and deliuerance from all sin,* 1.3 touching guiltinesse and rule of sinne: so heere to bee free from righteousnesse, is to want it, and to bee with∣out it wholly; but yet not so as if vnregenerate persons had no kinde of righteousnesse, for they haue a ciuill righteousnesse, which consists in outward workes bee∣fore men: thus wee reade of Paul, that as touching the righteousnes of the Law he was vnblameable, euen then when hee was a Pharisie, Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew, That except our righteousnes exceed that which Pharisies haue, wee can∣not enter into the kingdome of Heauen. The righte∣ousnesse then which vnregenerate men are voide of, it is Christian righteousnesse, which is not in externall duties and obseruation before the world, but in purenesse and cleannesse of heart before God.

Tim.

What is the instructions from hence?

Silas.

First, it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne: the cause is, for that they are vtterly without righ∣teousnesse* 1.4 or grace, which should hinder or stoppe their study and course in sinning. As an vntamed Colt runncs headlong hauing no rider or bridle to stay him, or as Children grow rude and wanton, being without Tutors or guides; so they which are free from righteousnesse which should bridle their nature, must needs sinne Iusti∣ly and horribly. Secondly, it sheweth the miscrable condition of naturall and vnregenerate persons, in that they are stript of all grace, and so are wholly bound to sinne, and kept vnder the heauy yoke of corrupt lustes. The darkest night hath as much light as they haue grace, the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue; which should breede in all* 1.5 naturall men a desire to be out of this estate, and a thank∣fulnesse in such as are already pulled out. Thirdly, it serues to confute two sortes of men. First, such as stand for liberty and freedome of will without grace, because wee being before our regeneration altogether bond∣men to sinne: there cannot be therefore in vs, any free∣dome* 1.6 of will unto goodnesse. Secondly, such as hold workes preparatiue in naturall men, disposing them vn∣to grace: whereas they being free from righteousnesse, cannot doe any workes but sinnefull; and sinnes (see∣ing they merite death) cannot dispose them vnto grace and life.

Tim.

What is the other thing contayned in this text?* 1.7

Sylas.

It is an argument to disswade and draw the god∣ly from the seruice of sinne taken from the fruite of sin in this life, which is shame, and from the end of it after this life, which is eternall death. The argument may be thus framed; All Christians stand bound to auoyd that which is filthy, bringing them shame, and that which is harmefull breeding their death: but sin if it be serued and obeyed, it

will engender both shame and death; therefore the seruice of it is of all Christians to be carefully auoyded.

Silas.

What bee the generall instructions from this 21. verse?

Tim.

First, where sin goes before vnrepented of, there of necessity by the ordinance and iustice of God, shame and death will follow after, these be the fruites which sin∣ners must reape euen as they sow. Secondly, we are to learn from hence, that howsoeuer men are not ashamed whiles they are in the act of sin, yet afterward though they haue repented, as these Romaines had, the memory of their sin doth breed shame and trouble of minde. Lastly, the chil∣dren of God, because they haue much flesh and corruption remayning in them, had need to be awed and held to their duties, by fearefull threatnings, where of there is vse, euen for the most godliest to helpe to subdue their sturdy na∣ture.

Tim.

Nowe expound the wordes of the 21. verse, and tell vs what is meant by fruite?

Silas.

Commodity, gaine, or profit; this speech of the Apostle hath a mocke in it: for hee well knewe that there came no fruit of such things, but by this meanes he thought to presse and vrge their conscience more forcibly, when they should perceiue that they had spēt their time in things whereof there came no credit or profit, but both shame & losse euen eternally: this must cause euery one examiue himselfe in euery act, whether he serue sin or righteousnes.

Tim.

What are the things whereof the Romaines had cause to be ashamed?

Silas.

Two things generally; first, vnpurenesse of life and conuersation, see Chapter 1. 24. 25. &c. Secondly, vn∣purenesse of their religion, they beeing both worshippers of Idols. and prophane in their manners. Rom. 1. 20. 21. 22. &c. These things were accompanied with shame (that is to say) with griese and perturbation in minde and con∣science in the fight of God, vppon remembrance of these their offences against him: for the shadow doth not more

necessarily attend the body, thē shame doth sin, which ma∣keth conscience blush within, aswel as red checks without.

Tim.

How many wayes is shame taken in scripture?

Sylas.

Two wayes; first properly, that affection so cal∣led, which appeares in the countenance by blushing: this is natural shame, which commeth either for griese of some dishonesty already done, or for feare of some dishonesty that may be done. This kinde of shame is common both to good and bad, and bringeth forth in them both certain common effects, as to cause them to change their minds, to bee loth to come in presence, to doubt least they doe not please others to discourage them in their duties, and some∣what to disquiet them: finally, touching this affection of naturall shame, this counsell is to bee giuen, that it bee so cherished in all, (in young folkes especially, to be made a bridle to keepe from filthy things) as care be taken least it grow vehement and excessiue. Secondly,* 1.8 shame is vn∣properly taken, for trouble or griese of conscience, being cast down & abased before God; the former may be called shame of face, and this latter shame of conscience, when no shame-faced man is so dashed out of countenance be∣fore men, for offending against common honesty and ciui∣lity, as the soule and conscience is ashamed for some sin wittingly committed against Gods law: this shame consi∣dered in it selfe, and as it is in the wicked, is a part of the torment of hell, but as it is in the godly it is blessed, as a meanes to keep them from running into hell, being a fruit and consequence of their repentāce; as in these Romanes who nowafter their conuersion, had shame for things done afore.

Tim.

What things doth this shame of conscience work in the children of God, and in the wicked of the world?

Sil.

First, it causeth the godly to come into the presence of God with reuerence and fear; but it maketh the wicked to shun his presence, as Adam, who after he had sinned hid himselfe in the thicket of trees; and Cain who hid himselfe after hee had murdered his brother. Secondly, it maketh

the godly to blame and accuse the sins which they haue done, with detestation and forsaking them; as it is writ∣ten* 1.9 of Ephraim, Hee was ashamed; but it hardeneth the wicked in their euils. Thirdly, it prouoketh the godlic more vnto dutie, but from the wicked, it taketh al heart of doing any good dutie. Fourthly, it helpes the godly vnto true peace at the last, whereas it is but a torment vnto the wicked, and beginning of their hell. Lastly, the godly are ashamed of God that he should knowe their sinnes; but the wicked are more trobled that the world doth take knowledge of their sinnes. This is it that vex∣eth them.

Tim.

What aduice is to be giuen concerning this shame of Conscience?

Sil.

A double aduice vnto Gods Children. First, that it should serue to stay them from committing sin, seeing shame and griefe will follow it. Secondly, when they feele this godly shame and griefe, after any sin vnheede∣fully done, let them thanke God for such a mercie. Also, vnto the wicked this aduice is to be giuen, that it moue them to hasten their repentance, as they desire to auoide confusion of Conscience for euer in hell, whereof their shame of sinne heere is both a part and an enterance, if it be not looked vnto.

Tim.

Seeing all euill is the fruite of sinne, wherefore doeth the Apostle mention shame onely?

Silas.

The reason is, because shame doth alwayes fol∣low sinne, so doth not other euils. Secondly, shame fol∣lowes vs in euery place, but wee doe not in euery place meete with affictions and other euils. Lastly, if as often as we sinne, God should strike vs with some euill, wee should neuer abide it; therefore, it is best for our profit to haue such a gentle monitour as shame is, to pluck our conscience by the eare, and to iogge vs on the Elbowe; that wee may be stayed from doing euill when wee are tempted, or from going on, if we haue yeelded.

Tim.

What is the next Reasons to hold vs from sin?

Tim.

It is taken from the end of sinne, which is death; by which is meant the second death, which is called e∣ternall death; in which we may consider two things: first a separation of the whole man from heauenly glorie. Se∣condly, a destruction of the whole man in hellish paine.

Tim.

What is meant heere by [End?]

Silas.

This word signifies eyther the cause for which a thing is done, or it is put for the last terme of any thing; so it is vsed heere. For men do not sinne for this cause, that they may dye eternally, yet eternally death is the tearme of the seruice of sinne, which doth determine in fearefull and endlesse destruction. The reason whereof is this: First, because in sinne eternal Iustice is offended. Secondly, wicked men if they might liue alwayes, they would sin eternally, and therefore are worthy at the last to be punished with death eternall.

Tim.

Now tell vs the Instruction that we are to learn from hence.

Silas.

It would serue to keepe vs from yeelding obe∣dience to sinne, if we would often and earnestly thinke of the end of sinne. He that desires to be preserued from the seruice of sinne, had great neede to remember foure things. First, his owne end. Secondly, the end of the world. Thirdly, the end of well-doing. Lastly, the end of sinne, which is most bitter woe and paine, without all end.

Notes

• * 1.1

  Summe.
• * 1.2

  1. Part.
• * 1.3

  If vnregene∣rate men be free from Iu∣stice, then they haue no inclination at all to it, saith Beza.
• * 1.4

  Homo 〈◊〉〈◊〉 li∣ber est a 〈◊〉〈◊〉, non ab 〈◊〉〈◊〉, inquit Aquinas.
• * 1.5

  Voluntas quoe li bera est in malis idco non est libe rain bonis, quia non libcratur a christo, inquit Anselmus.
• * 1.6

  Mali habet li∣bertatem cul∣pabilem. Ansel.
• * 1.7

  2. Part.
• * 1.8

  This is meās in the text- Some at al are not ashamed of their sins, as Sodo∣mites Ierc. 3. 3 Some hauc shame with∣out repentāce as Cain. Icre. 2. 26. Some shame and re∣pēt. Ier 31. 19.
• * 1.9

  Ier. 31, 18, 19.