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. V.

Verses 8, 9, 10, 11. Wherefore, if we bee dead vvith Christ, wee beleeue that we also shall liue with him. Knowing that Christ being raised from the dead, dyeth no more; death hath no more dominion ouer him. For in that he dyed, hee dyed once to sinne: but in that he liueth, he liued vnto God. Like∣wise thinke yee also, that ye are dead to sinne, but are aliue to God, through Iesus Christ our Lord.

Tim.

WHat is the drift and purpose of this Text?

Silas.

To admonish all Christians, that they may in no wise liue licentiously in sin, sithence they receiue this mercy from God, to haue communion both with the death and life of his Sonne, both for mortificati∣on of sinne, and for newnesse of life; and this to bee the drift, appeareth by the twelfe verse, Let not sinne there∣fore

raigne, &c.

Tim.

What is the sum & substance of this Text?

Sylas.

It sets forth the doctrine of sanctification, by comparing Christ and his members together in these 4. things, wherein they are one like the other. First, as Christ dyed once for sin, so all his members are once to dye to sinne. Secondly, as Christ being dead did liue a∣gaine, so all his members are quickned by him to liue a new life. Thirdly, as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death, so all his members shall perseuer to the end in newnesse of life. Lastly, as the end of Christs death, was to take away sinne, and as the glory of his father was the end of his life; so it is in his members, their mortificati∣on shall quite abolish sin at the last, and the vprightnes of their life, tends to the glorifying of God, who takes himselfe much honoured, when his bee holie, as hee is holie.

Tim.

Tell vs now the meaning of the wordes, what is it to be dead with Christ: and also what it is to liue with him.

Sil.

To be dead with Christ, it is to haue communi∣on or fellowship with his death, for the mortification of our sinnes, by the vertue and power of his Spirit, which his death merited for vs; and to liue with Christ, is to haue communion with his life, or to be partakers with his life, whereof there be two degrees. The first degree is the life of grace in this world, whereby beleeuers are enabled to thinke and do in some measure thinges plea∣sing vnto God. The second degree is the life of glorie, which they shall haue and liue in heauen in all perfecti∣on, louing God, his Angels, and Saintes with all their heart, soule, and strength.

Tim.

What are we to learne from hence, that such as die to∣gether with Christ, shall also liue with him?

Silas.

Two thinges: First an instruction, that dying to sin, and newnesse of life are inseparable. For he that hath the first, cannot but haue the latter. Secondly, a conso∣lation

that the life of Christ is annexed to his death: for they are sure to haue part with him in his life, both of grace and glory, that haue part with him in his death. So the Apostle saith, We beleeue it; that is, we are certainely perswaded of it, that the life of Christ belongs to vs, if we be dead to sinne; it is no matter of opinion or coniec∣ture, but of faith.

Tim.

What things learne we out of the ninth verse?

Sil.

First, that Christ was dead to take away sin, tou∣ching guilt and dominion. Secondly, that he was raised from death to life again. Thirdly, that his life is no more subiect to death, for it cannot againe be quenched with sinne and death; whereupon doth follow these two most comfortable things. First, those sinnes of ours, vvhich were imputed to him, he hath wholy abolished and free∣ed himselfe from them. For if any one of our sins were not taken away by him, either he must not rise from the dead, or being risen, he must returne againe to dye: for where sinne remaines vnremooued, there of necessitie death hath power, because it is the stipend of sinne. Se∣condly, that as Christ hath freed himself from our sins & death, so he wil free his mebers wholy from them both. For he tooke our nature vpon him, to that end, to chase sinne and death out of it, as it is written, He came to de∣stroy the works of the deuil, 1 Iohn 3. Also in his death & re∣surrection he bare our persons, and for vs and in our be∣halfe ouercame sinne and death, as if wee our selues had done it.

Tim.

Vnto what vses will the knowledge of these thinges serue vs?

Sil.

This knowledge must serue vs to these vses. First, to prouoke our thankefulnesse vnto Christ, who hath wrought our liberty from sin and death, the two maine enemies of our saluation. Secondly, to encrease our ha∣tred of, and our strife against sinne, in a ioyfull hope of full and perfect freedome from it by Christ.

Tim.

What other thing is there to be learned out of this 9. Verse?

Sylas

That Iesus Christ was once not onely dead, but vnder the dominion and power of death; not as one con∣strayned as it he could not haue kept him selfe from the po∣wer of death, but willingly because he would obey his Fa∣thers decree, who had appoynted that death (for our sin) shouldseaze vpon him & hold him as prisoner in the house of death for a time: & this is the lowest degree of Christs humiliation, contayning the true meaning of that article of his descension into hell: hell signifying the graue, ac∣cording to the phrase of scripture; and descending into the graue, was the putting of his body vnder the dominion of death for a certain space. The vse of this is to teach vs humi∣lity, that the same mind be in vs which was in Christ; who at hee abased himselfe to such a vile condition for our good, so ought wee in humblenesse of minde to serue and profit others, though they bee our inferiours, and though wee should put our selues to doe very meane or hard things for their sakes.

Tim.

What is contayned in the tenth verse?

Sylas.

The end of Christs death, which was to abolish and wholy take away sin, both touching the punishment and the power of it: therefore it is saide, hee dyed once to sin, that is, to take away sin from his members, by that one death, which he once suffered. Also it containes the end of his life, which he now liueth in heauen; to wit, the glory of his Father: therefore it is written that he liues to God, that is, to the praise of God, and in his glorious presence, or most gloriously.

Tim.

What are we to learne from this, that Christ is said to dye once to sin?

Sil.

First, that our sinne was the cause of his death. Se∣condly, that sin in the elect shall be destroyed and taken a∣way by the merit & vertue of his death: the time wil come (to wit after this life) that the children of God shall bee as free from sinne, as Christ himselfe is. Thirdly, that for the destruction of sinne, it was sufficient for Christ once to

dye, and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne, is absurd and ab∣hominable: it is absurd because it implies a taking away of sinne, without death, and a sacrifice for sinne without bloud, or else an iteration of his death, or often shed∣ding of his bloud, all which is most absurd: it is abho∣minable, because it is directly against the Scripture, which speaketh of Christ as of one once dead, and once offered. Secondly, because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death; for if his sacrifice bee sufficient for this pur∣pose to take away sinne, their sacrifice of the Masse is su∣perfluous; if this be needfull, then Christs is weake.

Tim.

What other thing learne we from hence, that Christ dyed but once?

Silas.

That it is sufficient for vs, once to be mortified, and once to dye to sinne, from whence wee may gather that they are in an error, which thinke that the grace of mortification and repentance, may be wholly lost; for then Gods Children must twice dye to sinne: howbeit though the grace of sanctification is but once giuen, yet Christians must labour to cherish & preserue that grace, with purpose neuer to returne againe to the seruice of sinne, as Christ neuer returnes vnto the Graue.

Tim.

Why is it said that Christ raised from the dead lines to God, seeing he alwayes liued vnto God, euen afore his death?

Sil.

Christ after his resurrection from the dead, doth otherwise liue vnto God, then he did before his death. For though it be true, that alwayes euen before his death as well as after, he was led by the spirite of God, and did all things to the praise of God; yet before his death hee so liued to God, as hee had in him as in one who was a true man, the infirmities of our nature, wearinesse, hun∣ger, thirst, cold, &c. and vpon him as vpon our surety all our sinnes charged and imputed; but after his resur∣rection hee so liueth to God as his manhood is wholly freed from all infirmity of nature, and imputation of sin,

being most perfectly glorified.

Tim.

What is contained in the 11. verse?

Sil.

It is the conclusion of the comparison betweene Christ and his members: the effect and summe whereof is this, that what thing was done in Christ, the same thing ought to be done in his members. For as Christ once dying doth euer liue to God, so his members are once to dye to sinne, and perpetually to liue to God.

Tim.

What is meant heere by our liuing vnto God?

Silas.

When not sinne but the Spirit and the word of God bee the grounds of all our thoughts, wordes, and deeds.

Tim.

How is this spirituall life whereby we liue to God, to be preserued and maintained?

Silas.

First, by the meanes of spirituall nourishment, the flesh and bloud of Christ, spiritually eate and drunke by faith. Secondly, by recreation, to wit; singing of psalmes with ioyfulnesse. Thirdly, by exercise of pray∣er, repentance, and good workes. Fourthly, by sleepe, euen by meditation of the worde, Law, and Gospell. Fifthly, by phisicke, and good vse of afflictions, both vp∣on our selues and others. Sixtly, the auoyding of hin∣derances, as namely of sinne, euill company, euill exam∣ple, euill counsell. Psal. 1, 1. and 26, and 119.

Tim.

What further instructions are we to take out of this 11. verse?

Sil.

First, the death and life of Christ is not for him∣selfe, but for vs which beleeue in him; therfore as Christ dyed and liued for vs, so let vs thinke our selues bound to liue for the good of others. Secondly, whatsoeuer good thing beleeuers haue, which concernes the spiritu∣all and heauenly life, they are beholden only vnto Christ therefore: which must helpe vs first of all to beate down the pride of our heart, and to make vs humble, seeing we can neyther dye to sinne, nor liue to God, nor do the least good thing but through Christ. Secondly, to quic∣ken our loue and thankfulnesse more and more toward

Christ, by whom we haue all our grace, and looke for al our glory. To Christ therefore which hath sanctified vs and giuen vs fellowship with his death & resurrection, both for remission and for mortification of sinne, bee thankes and praise for euermore, Amen.

Notes

• 1. Food.
• 2. Recreatiō.
• 3. Exercise.
• 4. Sleepe.
• 5. Phisicke.
• 6. Remouing impediments.