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. XIIII.

Verse 23. For the wages of sin is death, but the guift of God is eternall life, through Iesus Christ our Lord.

Tim.

WHat doeth this text contayne? what is the scope and summe of it?

Sylas.

It proues that death followes sinne, because it is the wages which is due vnto it: and it also proues that life doeth follow good workes; yet not so as death comes after sing; for this follows by way of iustice, but the other by free fauour.

Tim.

What is meant here by sin, by wages, and by death?

Silas.

By sin is meant the corruption of nature, beeing the matter and mother of all sinnes, and it selfe a sin: and by wages is meant properly victuals, paid by the 〈◊〉〈◊〉 omaine Emperours to their souldiours (as their wages,) in recom∣pence* 1.1 of their seruice: and by death is meant both natural, violent, and spirituall, but especially eternall death: all which in diuine iustice be as due to sinne, as wages to sol∣diours.

Tim.

Why is this death called the stipend or wages of sin?

Silas.

Because it is rendered as due, and paid worthiiy to the merit of such as fight for their lusts; euen as souldi∣ours which warred for their Emperours, deserued their sti∣pend in that behalfe.

Tim.

What consider ye in eternall death?

Silas.

Two things, the substance and circumstance, the substance of eternall death hath two parts: First, sepa∣ration from Gods presence, blisse, and glory, which is called in Scripture, the casting out of his kingdome. Se∣condly, destruction of body and soule, each to haue se∣uerall torments. The circumstances be sixe; first the place,

a pit, a dungeon, a prison, a lake. Secondly, compani∣ons be the Diuels and his Angels, and the whole route of the Reprobate. Thirdly, darkenesse, blacker and thicker then that of Egypt, there shall bee a continuall night. Fourthly, eternity, euen as long as God endureth, for the worme neuer dyeth, nor the fire neuer goeth out. Fifthly, sinfull concurrences, as hatred of God, blasphe∣my, despaire, &c. Lastly, weeping and gnashing of teeth. This wages though it be due to all sinne, yet it is not rendred to all sin and sinners, because this payment was exacted of Christ, in behalfe of all elect beleeuers, who are discharged from it in their owne persons.

Tim.

What are the instructions that doe arise from hence?

Silas.

Three: The first whereof doth concerne the vnrepentant, who still serue sinne, to warne them that betimes they shake off such a Lord as sinne is, which ren∣ders such deadly and damnable wages. For the perfor∣mance whereof, let them consider these foure thinges: First, that in respect of their sinnes past, it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend. Secondly, a searching out, and particular confession of such sins as haue raig∣ned in them, and made them worthy of so deep a punish∣ment. Thirdly, great care and endeuour to refraine from occasions of such wickednesse in time to come: and last∣ly, to aske earnestly of God forgiuenesse through Christ, and the grace of true repentance. The second instructi∣on doth concerne such as haue repented, and left the ser∣uice of sinne; they are first to be thankfull to Christ, who hath freed them from such a wretched wages due to their sinnes, himselfe taking the whole punishment vpon him. Secondly, it prouokes them to humblenesse, to remem∣ber what misery they haue escaped. Thirdly, it doth admonish them neuer to returne againe vnto the seruice of sinne, but to study rather how to please such a redee∣mer, which hath for giuen them such a debt: after the ex∣ample of the woman, Luke 7, 47. who loued much, be∣cause

much was forgiuen her. Now the third and last generall instruction, is that which concernes all men both good and bad, who may learne from hence what a dangerous thing sinne is, to which such wofull wages of due doth belong. Secondly, what a terrible thing Gods* 1.2 iustice is, which doth repay such bitter recompence to such as offend against it. Thirdly, what cause there is for all Christians to tremble at the least motion of sinne in themselues, and to auoide al occasions of sinning with all their power. Finally, this proueth all sinnes in their owne nature, to be mortall and none to be veniall, for he speaks of sins generally, that death is their wages.

Tim.

Tell vs now how he doth proue that eternall life doth belong to good workes?

Sil.

Because the guift of God is eternall life through* 1.3 Iesus Christ our Lord. The which words doe affoorde vs this reason: God doth freely giue eternall life to such as liue well, and Christ Iesus merited it for them, therefore they must at the last be brought to it.

Tim.

But why doth not the Apostle say, that eternall life is the wages of righteousnesse, as he said before that eternall death is the wages of sinne?

Sil.

If we had perfect righteousnes, eternall life should* 1.4 be rendred vnto vs as wages, because God hath said, Do this and liue; but wee haue it not, for our owne righte∣ousnesse* 1.5 is vnperfect and therefore in rigor of iustice de∣serues rather death then life.

Tim.

But ere we goe any further, satisfie me I pray you, how these words ought to be read?

Sil.

They haue these two seuerall readings; first, Eter∣nall life is the gift of God, and then they teach vs this lesson, that eternall life doth follow our good workes and holy life, as death followes sinne, yet not as a due debt, but as a free gift. The second reading is thus: The grace of God is eternall life; and then it hath this mea∣ning, that true holinesse which God of his grace and free gift giueth vs, is eternall life; (that is to say,) leadeth

and bringeth vnto eternall life, as a way bringeth a man to the place where he would be; and as one must passe through the running place to the goale, so by holinesse must all true Christians passe vnto life eternall: this lat∣ter is the fitter and better reading, more agreeing vnto the phrase and scope.

Tim.

What doe ye call eternall life?

Silas.

The full fruition of celestiall ioyes, without any possibility of loosing them, so long as God himselfe liues. And therefore are they called eternall; because there is no end of them: and they haue the name of life put vpon them, to teach of what great value and price they bee; of all earthly things, life beeing most pleasant and precious.

Tim.

What instructions are we to learne from hence?

Silas.

First, we learne that our saluation is Gods free gift, both as touching the beginning and end of it, and comes not by our merites eyther in whole or in part. Se∣condly, Christians must encourage themselues to leade a godly life; notwithstanding all hinderances in their way, from themselues, from the world, and Sathan; be∣cause a holy life being continued in, will at the length bring to a life eternall. Thirdly, seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life, and they which do liue godlily, may know that they doe so: heereof it followeth that all the god∣ly haue certainty and good assurance of their owne sal∣uation; if one may know that he liueth holily, thereby he may know that he shall liue happily.

Tim.

Wherefore are these wordes added, [Through Iesus Christ our Lord?]

Silas.

To teach vs that all merite is to be sought out of our selues, and to be found only in the person of Christ Iesus, who by that which hee himselfe hath suffered and done, hath fully deserued life eternall for all beleeuers which liue vprightly; to whom therefore all praise ho∣nour and glory is due. Amen.

For further clearing of this Scripture, and hauing a little emptie Paper to fill vp, I haue thought it not amis, to set downe what our Diuines haue cited out of Anti∣quity for the sence of this latter clause, that to the vnler∣ned it may appeare, what consent is between vs and the Fathers in the Doctrine of grace. When we finde life e∣ternall to be called Grace (saith Augustine) wee haue S. Paul a magnificall defender of Grace. Againe, he cal∣leth 'Death the Wages of sinne, because it is due, it is wor∣thily payd, it is rendred as a merit.

But least Iustice should lifte vp it selfe, he sayeth not Eternall life is the Wages of it, but tearmeth it the Grace of God, and he addeth, by Iesus our Lord, least life should bee sought any other way, but by our Mediatour. Chrysost. Life eternall is not a retribution of labours, but the free guift of God; not deserued by vertue, but giuen freely. Ambros. Such as follow Faith shall haue life euerlasting. Theodoretus: he saith Grace, & not reward: not by works saith Photinus, but by Grace.

Notes

• * 1.1

  He meaneth death in gene∣ral, of what kind soeuer.
• * 1.2

  To the belee∣uing penitent finners, all sinnes be ve∣niall, and all be mortal to the vebelee∣uers.
• * 1.3

  2. Part.
• * 1.4

  Leuit, 14, 5. Gal. 3.
• * 1.5

  Rom. 10, 5, 6.