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. VIII.

Verse 14. For sin shall not haue dominion ouer you, because ye are not vnder the law but vnder grace.

Tim.

HOw is this text deuided?

Sylas.

The parts of this text be two rea∣sons; one subordinate to the other, the latter to the for∣mer.

Tim.

What is the drift and purpose of this text?

Sylas.

To encourage men to striue and make resistance against sinne, by a reason of great force and waight: this reason is taken from the certaine hope of victory; if wee striue lawfully against sin wee shall ouercome it in part at

least, it shall not ouercome vs wholly or finally; for among all other thinges, these two ought most to preuaile with Christians, to make them stoutly and manfully to fight a∣gainst* 1.1 sinne. First, that our quarrell or cause is good; for we stand with Christ our redemer, with his word and glo∣ry,* 1.2 against sin, both his and our mortall enemy. Second∣ly, that of our strife there will come a good and happy is∣sue in the end, euen the conquest of sin: therefore wee are to quit our selues like men and to bee strong; for if Dauid fought most valīatly against Goliah, because he was assured of the victory; and if worldly souidiours bee animated and whetted on to fight, when they haue but a likelihoode of* 1.3 victory: how much then ought Christians to striue against sin, being certaine of the victory? the Apostle in the word of truth assuring vs, that if wee fight, sin shall not haue do∣minion ouer vs; it may and must remayne in vs as a muti∣ner, but shall not raigne ouer vs as a conquerer.

Tim.

What other thing is to bee learned from the first words of this text?

Sylas.

That sin will exercise dominion and rule, where it is not resisted; for it is certaine that sinne must either be kept vnder as a slaue, or else it will bee aboue as a tyrant to domineere, which is an exceeding great and harmful mat∣ter. For better it were to be a slaue vnto the most cruelty∣rant in earth, then to be vnder the dominion of sinne; be∣cause earthly tyrants can but hurt and kill the body: but this tyrant sinne, if it be suffered to rule and haue domini∣on, will destroy both body and soule for euer; for the wa∣ges of sin is death. Rom. 6. last verse.

Tim.

Let me heare now how ye proue that sin shall not haue dominion, so we striue against it?

Sylas.

Because wee are not vnder the law, but vnder grace.

Tim.

Expound the words, and tell vs what is meant by law?

Sylas.

Not the ceremoniall, nor the iudiciall law, but the morall law, which in tenne commandements teacheth our duty to God & our neighbor. That this law is meant,

may appeare by these reasons. First, there is no reason to speake of any other law, for it is besides the Apostles purpose. Secondly, it appeareth by the 7. verse of the 7, Chapter, where an instance is giuen out of the morall Law. Thirdly, it is the morall Law which by forbidding of sinne doth encrease sinne, and stirreth vs more to goe after sinne, and so makes it more hard to be ouercome.

Tim.

What is it, not to be vnder the Law? shew vs this some∣what* 1.4 plainly and distinctly.

Silas

I hus much: to be deliuered and set free from it, as the wife is deliuered and set free from her dead or di∣uorced husband: so Christians are no more subiect to the Law. For howsoeuer Gods Children after their re∣generation are still subiect to the regiment and doctrine of the Law, and are still bound to yeeld obedience to it as to the witnesse of Gods will, and the rule of our life, yet beleeuing persons are freed from it, in sundry other respects. First, they are freed from the Law, as touching* 1.5 the curse & malediction, whereof in the former Chapter. Secondly, as it is a Schoole-maister to compell and in∣force vnto duty, 1. Tim. 1, 9. Thirdly, from the rigor of the Law, as it doth exact perfect obedience, but giues and brings no helpe to performe any thing towards it. Lastly, they are freed from it as it is the vigor & strength* 1.6 of sinne, more and more encreasing and stirring it vp by forbidding and prohibitions; for this is the naughtinesse of our crooked nature, more earnestly to run vpon such* 1.7 euils as we are most restrained from, and in this last re∣spect are we said in this place not to be vnder the Law.

Tim.

What is it that we may learne from hence?

Silas.

That the godly being freed from the Law, as it is the vigor and strength of sinne, sinne now will be the more easie to be mastered, so they striue against it; euen as a woman by the lack of her husband is much the wea∣ker and sooner ouercome: so it is in this case, sin with∣out the Law to strengthen and stirre it vp, is as a wife without her husband, as in Chapter, 7, 1, 2, 3.

Tim.

Tell vs now what is meant by grace, and what it is to be vnder grace?

Silas.

Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death: in this sence the Apostle vseth the worde Grace in the former three Chapters, wherein he intreateth of Iustification. Second∣ly, it signifies the gracious helpe and assistance or the worke of Gods spirit, for the mortification and killing of sinne; and so it is vsed in this Chapter, where he in∣treateth of Sanctification. Now (to be vnder this grace) is to be in such an estate, as to haue the Spirit of Sanctifi∣cation to raigne in vs and rule ouer vs, as a husband ouer his wife, and a King ouer his Subiects.

Tim.

What instruction gather ye from hence, that wee are vnder grace?

Silas.

That the faithfull need not feare that sinne shal conquer them if they striue against it, because the grace that ruleth in their hearts, is stronger then sinne: as if the Apostle should say, Be strong, quit your selues like men and fight valiantly, and suffer not sinne to raigne; for he that is with you, to wit, the spirit and grace of God, is mightier then your enemie sinne that is against you, you are both graciously pardoned your sinne, and graciously assisted. The Prophet Elizeus when his seruant was in* 1.8 feare vpon the sight of the Aramites army, did thus com∣fort him, saying; Feare not, for they that are with vs are more then they that are against vs: in like manner must true beleeuers encourage themselues against sinne, to thinke that a stronger then it, is on their side; for though 〈◊〉〈◊〉 be stronger then nature and naturall strength, yet grace is stronger then it.

Notes

• * 1.1

  1 Part.
• * 1.2

  Goodnes of the quarrel, and hope of victory, the two whet∣stones of a Souldiours courage.
• * 1.3

  1 Sam, 17. 36.
• * 1.4

  For our cor∣rupt nature is more bent vnto that which is for∣bidden. How still sub∣iect to the Law.
• * 1.5

  How free from it.
• * 1.6

  Iubet, non Iu∣uat.
• * 1.7

  Nitimur in vetitum, cupimus semperq, negata.
• * 1.8

  2 Kings. 6, 15, 16.