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. XI.

Verse 14. But I am carnall, sold vnder sinne.

Tim.

VVHat is the drift and purpose of this Scrip∣ture?

Silas.

In these words the Apostle doth confesse and* 1.1 bewaile his remaining natural corruption, and so maketh an entrance into the description of the fight and com∣bate betweene the flesh and the Spirire, which hee very notably setteth foorth in his owne person, vnto the end of the Chapter. For hauing opened the estate of all men, Iew and Gentile, vnder the guiding of sinne with-out Christ, Chapter. 1, 2. and secondly their estate vnder the grace of redemption by Christ, being iustified by faith they haue peace with God, Chapter 3, 4, 5. and thirdly, their estate by grace of sanctification or regeneration, o∣pened in Chap. 6. the iustified by faith are freed from the dominion of sin, as wel as from the guilt thereof: Now in* 1.2 the end of this 7. Chapter, what weaknesse and disficul∣ties are in this estate of sanctification, how tough and dangerous a conflict with sinne, regenerate men haue, is most huely set foorth in Pauls owne example, beeing a regenerate person; heereupon he now speakes of him∣selfe in the present time.

Tim.

But doth Paul speake thus of himselfe as hee was arege∣nerate man?

Sil.

* 1.3He doth so: he doth now speake of himselfe as he was an Apostle & regenerate, not as he was a Pharisie & vnregenerate. Because he doth not speak of himself in the

time past, as he did before in this Chapter, verses 8, 9, 10, 11. but now he speaketh in time present, saying, I am carnall sould vnder sinne.

Tim.

But Paul as he was an Apostle was holy, being sanc∣tified by the Spirite, aud therefore spirituall, not carnall.* 1.4

Sil.

It is true, being conuerted and made an Apostle, he was spirituall and holy, yet not simply and absolutely so; but in part onely and vnperfectly, hauing still some sinfull corruption sticking in him, which did fight against the diuine Law, as he afterwards speaketh of himselfe, verse 17, 18. and 22, 23. where hee distinguisheth be∣tweene the flesh or sinne, and himselfe as hee was re∣newed.

Tim.

What then is the summe of this Scripture?

Silas.

Thus much: Paul confesseth that being a rege∣nerate* 1.5 man, yet there did still abide in his nature corrup∣tion of sinne, which violently resisted the Law, so as hee could not attaine that perfect integrity and vprightnes, or spirituallity, as I may so speake, taught in the law, but was forced against his owne will often to do against the Law, and to obey the lusts of sinne. The conceite of Origen is strange and false, as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite.

Tim.

What are wee to learne out of this free and franke con∣fession that Paul maketh of his owne vicious naughtines?

Sil.

First, that it is a good fruite and sure note of a re∣generate person, vnfaignedly and ingeniously to confesse their sinfull infirmities, wherein there is a great difference betweene the childe of God, and those that bee but hypo∣crites: for an hypocrite doeth commonly deny, defend, or extenuate his sinne, or confesseth it more out of the feare of punishment, then for the griefe of the offence, or out of hope of pardon: but the Children of God doe the quite contrary, for they freely accuse themselues out of a loa∣thing of their sinnes, with trust of the forgiuenesse of it by Christ.

Tim.

What reason moueth them thus to do?

Silas.

First, because it is the high and ready way to par∣don, the promise whereof is made onely to a faithfull and sound confession, 1 Iohn 1, 9. Secondly, because this kinde of confession is both gratefull to God, in that it is commaunded of him, and doeth render vnto him his due praise. Thirdly, it is a true testimony and marke, that our repentance is not counterfet, and hypocritical, but hearty* 1.6 and sincere, because wee are contented to ashame and a∣base our selues, that wee may giue God the glory, and the Church a good example. Lastly, because it brings true peace vnto the conscience of a sinner: These reasons and grounds are sufficient to moue the childeren of God, euen openly and publikely to accuse themselues when need re∣quires; as appeares in the example of this our Apostle, who to the end hee might yeelde due praise to God and to his lawe, and giue vnto the faithfull an example of true hu∣miliation, doth in this place publikly accuse himself of sin∣full corruption, and of bondage to sinne in part: for as hee doth here accuse himselfe generally of sinne, so hee doeth elsewhere charge himselfe with sundry speciall foule vi∣ces by name, see 1 Tim. 1, 13. The like did Dauid and Salo∣mon, and Peter, and innumerable others, whereof mention is made in Sacred story.

Tim.

What profit are we to make of this poynt?

Sylas.

First, it ministreth great comfort to such as ha∣uing and feeling their sinne, are ready in vprightnesse to accuse and condemne themselues before God and men, as neede requires; for it declares them to be the new-borne children of God, because none saue they can do this. Se∣condly, it instructeth all Christians as they tender Gods glory, or their owne Saluation, frankely to confesse those their sinnes with their mouths, of which they haue a sence in their hearts, and a checke in their conscience. Third∣ly, it affords sharpe reproofe vnto such as deny their sins, or confesse them constrainedly, for this argueth that they are yet in the power of sinne, seruants to their lusts, void

of the Spirite of grace, wherewith the Children of God are led; and vtterly carelesse both of Gods glory & their owne good and other mens, whom by the example of their humility they might edifie.

Tim.

What other things doe we learn from this confession?

Silas.

That in all true repentance, originall and birth∣sinne, is euer to be bewayled, selt, and confessed. Psal. 51 4. 5. The reason is, because the flesh or birth-sin, being the roote of all other sinnes, hee cannot be thought to repent of any sin, that doth not repent and loathe this.

Tim.

What is the vse of this poynt?

Silas.

It warneth vs in all our repentance, to look back to the fountaine, to wit, corruption of nature. Secondly, it ptoues their repentance to be faigned, who neuer com∣plaine of this, with a truely humbled heart, either they bee ignorant or carelesse of this soule spotte, and so vnrepen∣tant.

Tim.

Hauing spoken generally of the whole verse, tell vs now what be the parts of this confession?

Silas.

Two; first, hee confesseth himselfe to bee carnall. Secondly, that he is the seruant and bondman of sin, (sold vnder sin.)

Tim.

In what respects doeth the Apostle call him selfe car∣nall?* 1.7

Silas.

In two respects; first, because he was so by nature, being borne of flesh, infected with originall sin and cor∣ruption, euen from his birth. Secondly, in respect of car∣na, infirmities, which did still cleaue vnto him, euen after his ewe birth, as ignorance, vnbeliefe, doubting, pride, vaine glory and hypocrisie, and lusts of all sorts, which tro∣bled continually the Apostle, euen in this his estate of rege∣neration.

Tim.

But how may it be that a man should bee at once, both regenerate and carnall?

Sil.

Men in Scripture are called carnall in a double sence. First, the children of this world, meere natural men, are called carnall absolutely because they are in the flesh,

and walke after the flesh, sauouring the things of the flesh, being wholy carnall and sinfull in all their wayes, serning diuers lusts and pleasures. Secondly, the children of God beeing renued by the Spirit, are called carnall after a sort, either comparatiuely, because they haue more flesh and corruption then grace, as the Corinthians, 1 Cor. 3, 2. or else partially, or in part, because they are still obnoxious to the infirmities of the flesh; and haue not the Spirite and grace, without euill concupiscence and lustes, as Paul was, Rom. 7, 22.

Tim.

In what meaning is it sayd, that hee was sold vnder sinne?

Sylas.

That he was captiue to sin under the power of it, as a seruant or slaue bought with a price, is in the power of him that bought him{is} for it is a borrowed speech from such tyrants as buy others with their money, whome they may vse as slaues at their will. Into this bondage we come two wayes. First, by nature being borne such. Secondly, by election and choise, willingly yeelding our selues vnder this dominion of sinne: euery meere man is the seruant of sin both these wayes, beeing the children of wrath by na∣ture, and afterwards willingly obeying the lusts of sin.

Tim.

But Paul being already freed by grace, how can he be called the bondman of sin?

Sylas.

There is a double bondage to this tyrant sinne, voluntary as in Ahab, who solde himself to do cull in the sight of the Lord: Such a bondman was Paul before his conuersion in al thinges, and readily obeying sin. And vn∣uoluntary, when one sometime obeyes the will of this ty∣rant sin, but it is vnwillingly. Such a bondman was Paul, in the estate of regeneration; also all other Saints; for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not, as himselfe expounds it in the wordes sollo∣wing.

Tim.

Now shewe vs for what purposes God doeth still keepe his children in bondage, seeing hee coulde at once haue giuen

the 〈◊〉〈◊〉 perfect liberty?

Sil.

First, for abating their pride. Secondly, for stir∣ring vs vp to feruent prayer. Thirdly, for keeping vs from sloathsulnesse, hauing such an enemy within vs. Fourthly, for manifesting Gods power in vpholding vs. Lastly, for exercising mutuall charity and compassion in bearing, and forgiuing and pittying, comforting and strengthning one another.

Tim.

Now shew vs what profit we are to make by the con∣sideration of these things?

Sylas.

First, all Gods children must take knowledge of their estate, that though they are regenerate, yet they are still carnall, sold vnder sin, both in regard of originall sin, and actuall infirmities. Secondly, let them continually make faithfull prayers vnto God for the ayde of his grace, for to maister the flesh. Thirdly, it behooueth them to be watchfull, not onely hauing such an enemy as sin in their own bosome, but through sinne the deuill ready to mingle himselfe with all their thoughts. Fourthly, let euery man suspect euery thing that commeth of himselfe, least it smel and rellish of the flesh; not easily approuing ought that is pleasing vnto him without serious and narrow examinati∣on. Fiftly, whensoeuer we are afflicted, let vs know that there may be just cause giuen by vs, though wee cannot see it; and therefore forbeare to complaine of God. Sixt∣ly, seeing regenerate men are so bound to sinne, that they cannot vse that liberty of will which they haue by grace, how much lesse is there any power of free will in men vn∣regenerate? Lastly, let the remēbrance of our wofull capti∣uity, cause vs to strlue and sigh after perfect liberty: and in the meane space to walk watchfully and humbly, both be∣fore God and men, and in our owne eies: for wee are like to captiues which after hard bondage haue some liberty, yet in signe of captiuity, carry an yron chaine or a fetter to clog them: so are Gods best children freed, as they beare stil the clog and chain of corruption for their better hum∣bling and continuall exercise.

Notes

• * 1.1

  A transition to the third part of the Chapter.
• * 1.2

  Paul now speakes no more in time past, I haue, but I am.
• * 1.3

  Vocibus Apo∣stoli sunt gemi∣tus sanctorum, pugnantium contra carna∣les concupiscen∣tias. August.
• * 1.4

  Paul was part∣ly spirituall, partly carnal, euen after new birth.
• * 1.5

  Agnascit et dc∣plozat poten∣tes peccati inse habitantis reli∣quias. Paraeus.
• * 1.6

  As Salomon and before him his Fa∣ther Dauid did. Psal. 〈◊〉〈◊〉.
• * 1.7

  Paulus de se lo∣quitur in proe∣scnti absque fic∣tione, vcl proso∣popoeia: scd in∣genue ex sensu infirmitatis suoe.