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. IIII.

Verse 6, 7. Knowing that this our olde man is crucified with him, that the body of sinne might be destroyed, that hence∣forth we should not serue sinne, for he that is dead, is freed from sinne.

Tim.

WHat is the substance of this Text?

Silas.

It rehearseth the principal argument to proue that beleeuers are dead to sinne, taken from their Communion with Christ and his death, [with him.] Secondly, it mentioneth the kind of death by which he merited for them the spirit of Sanctification, by the death of the Crosse, [Crucified.] Thirdly, it layeth foorth the ende of our Sanctification, which is the de∣struction of sinne, [that the body of sinne might be destroyed.] Fourthly, the duty of sanctified persons, [that hencefoorth they serue not sinne.] Lastly, a reason thereof, because they that are dead, are freed from sinne, verse 7.

Tim.

What is meant heere by the olde man?

Silas.

The vniuersall corruption of our nature as wee are conceiued and borne in sinne, whereby we are prone vnto all euill, and vndisposed vnto any good, the which corruption is therefore called olde, because it hath been in mans nature euer from our first parents Adam. Se∣condly, because it is in euery Child of God, before that new quallity of holinesse, for which they change their olde deformity at their new birth. And for other two respects the name of [Man] is attributed vnto our sinne∣full corruption. First, to shew how neerely the euill and poyson of sinne cleaueth to vs, being as it were a mans selfe. Secondly, to note how men are addicted vnto it before they be sanctified, they do not thinke themselues to be men without it, so striuing for the maintenance of their dearling sinnes, as they would doe for the safety of soule or body: one were as good plucke out a mans hart

as seeke to pull him from his beloued sinnes, as good kill the man himselfe as his sinne.

Tim.

In what sence is our olde man saide to be crucified?

Silas.

To haue our olde man crucified, is to haue the strength of our sinne enfeebled, weakened, and broken by little and little, as Christs body was weakened vpon the Crosse till he dyed.

Tim.

What may this word Crucifie put vs in minde of?

Silas.

Of the kinde of death which Christ suffered; namely, the cursed death of the Crosse, by which death he deserued the Holy-Chost for vs, to crucifie, that is, to pull downe the strength of sinne, that though it be, yet it may not rule in vs.

Tim.

But how may we vnderstand this, where it is written (that our olde man is crucified with him) sithence the death of Christ was past long before this, how then crucified with him?

Sil.

Wee are to vnderstand it thus: that when Christ suffered vpon the Crosse, the corruption of our nature was imputed to him as to our surety, who once bearing the punishment of it, doth not onely for euer take away the guilt from vs; but doth daily by his spirit (which by that death he merited for vs) kill and crucifie that our olde man, that it may not raigne in his members: there∣fore it is heere written in the present time, that our olde man is crucified with him, to teach vs, that howsoeuer his death was but once suffered, yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith; therfore he is said in Hebrews to haue pur∣chased eternall redemption.

Tim.

What instruction for manners and amendment of life, will arise from hence, that our old man is crucified with Christ?

Silas.

First, wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it, sithence it was that which nayled Christ to the Crosse. Second∣ly, we must labour to feele the vertue of Christ crucified in the mortifying of sinne, and then wee may assure our selues of the benefit of Christ crucified, in the forgiue∣nesse

of sin. Lastly, as Christ gaue himselfe wholly to the crosse for our sakes, so ought wee to striue against all and euery sin, not bearing nor nourishing any one sin, but kee∣ping vnder one as well another; seeing Christ spared none of his members and parts of his body, which were all and euery one payned for our sinnes, euen from his head to his feet.

Tim.

What doth this word (body of sin) signifie?

Sylas.

The whole man (Body and Soule) as he is borne of his parents, and comes into the world corrupted by sin; and albeit not the body alone, but the whole man through out, in his minde, will, affections, and all bee infected with sin: yet for good reason doeth the Apostle liken sinne to a body, calling it the body of sin, (that is sin which is as a body.) First, to teach vs that sin is a thing subsisting and of force in vs. Secondly, because it hath innumerable lusts, as it were so many members annexed to it. Thirdly, though sin bee seated in the Soule, yet the desires of sin are execu∣ted by the members of our body, as by instruments. Last∣ly, because sinne is conuayed into the soule at the first by meanes of the body.

Tim.

What is it to destroy the body of sin?

Sylas.

Quite to abolish it, and to take it out of our na∣ture that it should not be at all; but this thing is not per∣formed during the time of this life, it is still in doing, and certainly shal be perfected in the end of our life; therefore it is said to be destroyed, as if it were already done: & this is the end and marke that Christ aymes at, in the worke of our sanctification, which we are stil to striue toward, thogh we cannot attaine it while we liue, hauing sin still abiding and dwelling in vs: howbeit the spirit of sanctification so farre preuaileth against our sinnes, as that they cannot rule in vs, and make vs henceforth to serue sin, as we were wont to doe before our sanctification.

Tim.

'Declare vnto vs now what it is to serue sin?

Sylas.

It is to do that willingly which sinne would haue done, when men doe freely and readily execute by the

members of their body, that which sin desireth and lusteth: and on the other side, the not seruing of sinne, is when the motions and desires of sin, are not obeyed either in wil or worke, but be cast out of our thoughts, words and deedes, as much as may be.

Tim.

What is the difference betweene the hauing of sin, and the seruing of sin?

Silas.

Such as is betweene the hauing of a naughty ser∣uant, and the suffering him to rule all in the family. Euery godly man hath sin, but hee keepeth it vnder, as a seruant or slaue, not suffering it to command or beare rule in them. The wicked, they both haue sin and serue sin, because they resist it not, but suffer it to beare rule in them; as a Lord or King carrying all the powers of body and soule after it mightily.

Tim.

Seeing some men do fulfill some motions of sin which yet do not serue sin, and others do abstayne from some acts of sin which yet doe serue sinne, how then may it be known who serue sin, and who do not?

Silas.

The seruice of sin is manifested by the obedience* 1.1 to the desires and lusts of sin; as it is written. His seruants we are to whome we obey; and this obedience is manife∣sted by yeelding vnto sinfull thoughts, in consent of our will, and in practise of our life. Also by striuing for our lusts, and defending of them: by hating and disliking them which reproue vs; by louing such as sooth and flatter vs in our euill wayes; by vpholding and mantayning sinne in o∣thers; by giuing fauours and appoynting rewardes vnto sins and vices.

Tim.

But some there are which outwardly reeld obedience vnto the word, who yet are seruants of sin, how shal they bee dis∣cerned of themselues and others?

Sylas.

They are to bee discerned and knowne by these* 1.2 markes following. First, though they do in their outward actions yeeld obedience to the word, yet they doe still re∣taine the yoak of sin, for they loue not those duties which yet they do for sinister respects of profit, or prayse, or plea∣sing

themselues or others: and those sins which they leaue vndone, yet they still like them in their hearts, as the people of Israel being deliuered from the bondage of Tharao, loo∣ked back into Egypt in their thoughts, wishing themselus there againe; so it is with these men, they leaue the out∣ward act of sin, and yet loue sin, hauing their hearts set vpō it. Secondly, the seruants of sin, though they forsake many sins, yet not all their sins they stil keep some beloued sin, ei∣ther of their trade, or of nature which they serue as their mistresse: and though they do sundry duties touching the outward deed, yet they leaue vndone some duty, as neces∣sary as any which they doe, because it crosseth their lustes. Thirdly, those sinfull actions which they doe forsake, and those good duties which they doe persourme, they doe but for a time; for they are soon weary of well doing, and re∣turne to their sins as a dogge to his vomit. Lastly, they that be the seruant of sin, both in the good which they do, and in the euill which they would doe, they are ledde and driuen by corruption, that is the ground-work and begin∣ning of all their actions, they walke after the flesh, not af∣ter the spirite: the flesh (that is their sinfull nature) is the pipe after which they dance, and the guide which they fol∣low.

Tim.

But tell me what are we to learne by that word (hence∣forth) in the 6. verse?

Sylas.

That the Gospell doth look forward to the time to come, it respecteth not what beleeuers haue beene be∣fore their repentance and turning to God: but requireth that henceforth, that is from the time of their conuersion forward, they should carefully serue God by doing his wil, fors king the seruice of their sinfull lusts: see the like place in Acts 17. 30. and Ephe. 4, 17. 1, Pet. 4, 2. Which affoords a great comfort vnto those which morne for sinne, and a speciall admonition vnto such as be yet secure: it will bee sufficient to either of these, it henceforth they look vnto it, mourning and loathing that which is past, beeing carefull hereafter no more so to sin.

Tim.

What be the reasons which may disswade all men from the seruice uf sin?

Sylas.

Very many and sorcible: First because the ser∣uice of sin is a spirituall bondage, the end of which seruice is shame and euerlasting death. Secondly, if we serue sin wee cannot serue Christ, for no man can serue two such contrary maisters. Thirdly, it is contrary to our vowe in baptisme, where wee promise that wee will forsake sin and serue God. Lastly, wee are by mortification dead and freed from sin, and therefore we are not to serue it.

Tim.

How do ye make playne this last reason?

Sylas.

By a comparison of naturall death and the effects thereof, which our Apostle doeth touch in the seauenth verse; when hee sayth, they which are dead are freed from sin: the meaning whereof is this, as they which are natu∣rally dead, cease from their sins, which they were wont to doe whiles they liued: so beleeuing Christians which are spiritualy dead by mortification, must resolu to cease from their former sins.

Tim.

But wee cannot bee so free from sinne as men that are dead, for they sin not at all, whereas there is no man liuing that sinnes not.

Sylas.

True, it is so; yet the godly Christian is free from sin in a twofolde respect. First, because the guilt and pu∣nishment of sinnes is forgiuen him by Christ. Secondly, because he doth no more follow the impulsion or motion of sinne, but as a bondman deliuered and ransomed from some cruell Lord, doth not now any thing at the comman∣dement of that Lord, whose yoake he hath shaken off. So it is with true beleeuers, being once deliuered from the do∣minion and rule of sinne, they are no more vnder the go∣uernment and becke of sin, and though they bee not free from the corruption of sin, which cleaueth to their nature as skin to their flesh or as the flesh to their bones: yet they are free from the command and compulsion of sin, not a∣ny more to bee ruled and ledde by it, but by the spirite of Christ.

Tim.

By what tokens may it bee knowne to our selues and o∣thers, when we be thus freed from sinne?

Silas.

By these tokens: First, a person freed from sin, hath not any purpose to sinne, but is determined in all things to please God so farre as grace shall enable him, and frailty suffer him. I am determined to keep thy righ∣teous iudgements, Psal. 119. Secondly, he feares sinne as* 1.3 the greatest euill, as it is saide of Esra, that hee feared God greatly, Esra 7, 10. Thirdly, hee is verie watchfull ouer himselfe, resisting the verie motions in euil. Fourth∣ly, he shunneth euery occasion of sinne. Fiftly, he pray∣eth heartily and continually against the power of sinne. Sixtly, if he sinne at any time, it is with godlye greefe, which causeth fresh repentance, neuer to bee repented of, 2 Cor. 7. Seauenthly, he laboureth to pul others out of the bondage of sinne, and to keepe from sinning, such as are set free there-from, especially such as bee vnder his charge. Eightly, he is ioyfull and heartily thankfull for his owne libertie in Christ, and for the freedome of others, Rom. 7, 24. Lastly, he loues Christ which hath freed him, and tenders the glory of Christ his deliuerer, aboue his owne saluation, Rom. 9, 2.

Notes

• * 1.1

  How many wayes the ser∣uice of sin is knowne.
• * 1.2

  How Hypo∣crites be discerned frō true Christi∣ans.
• * 1.3

  How and by what signs our freedom from sinne is mani∣fested.