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. XIII.

Verse 22. But now being freed from sinne, and made Ser∣uants to God, you haue your fruit in holinesse, and the end euer∣lasting life.

Tim.

WHat doth this Text containe?

Silas.

Two Reasons to perswade the seruice of God. One, because the fruite of it is in holinesse in this life: the other, because in the end it brings vnto life e∣ternall. These reasons are set downe in forme of a com∣parison; three contraries being compared together. As first, God is set against sinne. Secondly, holinesse against

shame. Lastly, eternall life against death. The summe of all is this; As the seruice of sinne bringes foorth shame heere, and destruction for euer, so holinesse and life e∣ternall, are the fruites which follow the seruice of God: therefore we stand bound to embrace godlinesse, and to eschue vnrighteousnesse and sin.

Tim.

What is it to be freed from sinne?

Silas.

To be deliuered from the tiranny of sin, that it should haue no power to rule ouer vs. For heere hee en∣treateth of Sanctification.

Tim.

What learne we by this, that he saith [Now ye are free∣ed from sinne?] and wherefore doth he vse the Verbe of the pas∣siue signification [being made Seruants of God?]

Silas.

Wee learne that there was a time when as they were the seruants of sin, but are now at this time esca∣ped out of that bondage. And he vseth the Verbe of the passiue signification (saying, wee are free, and wee are made seruants to God) to teach vs that of our selues we are prone to sin, but not to serue God, without a speci∣all and effectuall working of God in our hearts; making vs to be that by Grace, which by Nature wee could ne∣uer be. For we are not borne but made the seruants of God; we are not the seruants of God by our own ende∣uour, but we are made such by Gods spirit; we are borne the seruants of sin, but we are made the seruants of God: and that we are the seruants of God, it may appeare by our hearty obedience vnto the will of God in all things, as the seruants of sinne are manifested by obeying the lusts of sinne throughout.

Tim.

What is meant here by holines?

Silas.

Praise by encrease of holinesse, as appeareth by this, that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse, because though prayse be due vnto the seruice of God, yet such as exercise themselues in doing the will of God, doe often liue vnder reproach; whereas encrease of inward holinesse, to the praise of the godly in the eies of God and good men, doth

alwaies follow well doing, as a wholesome fruit for Gods children, when they haue serued God. They bee indeede woorthy of praise, but they may and doe misse of it, at the hands of this vnthankfull world: yet they are sure of this, that the more paines they take in seruing God, the more holy they shall bee, and their conscience more vndefiled: also they shal reape praise amongst all good men, and with God their Father; and this is no small encouragement to make men more earnest in the seruice of God, to consider that they shall bee blessed of God, with greater purity be∣fore him, and more praise among his children. For though Gods childeren are to doe well, not onely nor chiefly for gayning praise or holinesse to themselues, yet these things which will follow of their owne accorde by the ordinance of God (as the shadow doth the body) put some heart and cheerefulnes into them,

Tim.

What other thing do we learne from this, that we haue our fruit in holines?

Sylas.

That the full rewarde of seruing God, is not al∣together laide vp in the world to come; but there is much giuen vnto them in this world, both in corporall and spi∣rituall blessings. For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it: so it pleaseth GOD to giue vnto his seruants euen here in this life, some fruite of their obedi∣ence to him, to confirme their hope of that reward which they shall haue in the life eternall; hence their graces are likened to first fruites. Rom. 8.

Tim.

What vse is to be made of this?

Sil.

It reproues those that say that there is no profit in the seruing of God. Secondly, it serues to whet the harts of Gods children more obediently to please and serue him, when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects, as well as in outward regards.

Tim.

Rehearse nowe the second reason to encourage our selues vnto the seruice of God?

Sylas.

It is the same which was vsed in the 17. verse, namely, that this seruice will end well, euen in life euerlast∣ing: and therefore wee must giue our selues carefully to serue God; for men haue reason to follow that hard, which is sure to end well.

Sil.

What doth the Apostle here vnderstand (by life?)

Sylas.

Heauenly happines and glory, which is therefore shad owed out and signified by this terme of life, because of all earthly things, life is most delightfull and precious. This life or heauenly happines consists in these two things; first, in the absence of all euill both from soule and body. Secondly, in the presence and perfection of all good, both bodily and spiritually.

Tim.

What are we to learne hereby, that this life iscalled e∣uerlasting?

Sylas.

Thus much, that our heauenly happines is not for dayes or yeares, but endures for euer, euen as long as God endures, without any limitation of time, or measure of greatnesse.

Tim.

In what sence doth the Apostle say, that this life euer∣lasting, is the end of Gods seruice?

Silas.

In a threesold sence; first, that it is a cause mouing vs to labour in good duties. Secondly, because it is the terme or end wherein our seruice shall determine. Lastly, because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines, at the end of our life; euen as rewards vse to be giuen vnto labourers at the end of the day, when the worke is done. For our short and meane seruice is not worthy of that lasting and glorious blessednesse: but God of his goodnesse, according to his free mercy, hath promi∣sed and ordained, that such as seruc him soundly and con∣stantly, should liue for euer in celestial glory.

Tim.

What profit are we to make of all this?

Sil.

It should preuaile with all Christians to make them* 1.1 serue God, not only more diligently, but cheerefully and constantly, considering their labour in seruing God shall* 1.2 not be in vaine, but shall haue such a great recompence of

reward. As souldiours endure much in hope of victory and* 1.3 spoile, and merchants vppon expectation of a commodity* 1.4 in the end; also husbandmen labour hald for a good har∣uest: so should Gods children doe, to attaine eternall life at last: yea somuch the more and rather, because of such an excellent and eternall glory in the end.

Notes

• * 1.1

  1 Cor. 15, 9. v. last.
• * 1.2

  Hcb, 6. 7, 8.
• * 1.3

  Math, 5, 12.
• * 1.4

  Rom, 8, 13, 1 Cor, 9, 25, a Tim, 4. 13.