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. XVII.

Verse 23. But I see another Law in my Members, rebelling against the Law of my minde, and loading me captiue vnto the Law of sin wh ch is n my members.

Tim.

VVHat is the drift of this Text?

Silas.

To set foorth his third most tough and hard combate, which hee had with the remainder of sin,

Tim.

What be the seuerall parts of this Verse?

Silas.

Two; First, the degree and measure of the enmi∣ty of sinne against grace, sinne resisting grace violentlie, as a rebell his Prince. The second part is the effect & se∣quele of this resistance of sin, namely, that it leades him away captiue and prisoner.

Tim.

Now expound the Words; and tell vs what hee meantb by Law [Another Law.]

Silas.

Euill or sinfull lusts or desires of our corrupt Na∣ture: these are called a Law, because of the force which they haue euen in men regenerate, such as a Lawe hath, which is forcible and mighty.

Tim.

What is meant heere by Members?

Silas.

All the powers of the minde, and all the parts of

the body, as they are defiled with sin, and so far as vnrenu∣ed by grace.

Tim.

What lessons may these words teach vs?

Silas.

First, that the corruption of sinne slayeth not in some one part of vs, but pearceth throughout all the parts of the whole man. Secondly, that sinfull lustes not onely remain in the godly, but haue great force in them, being as a law to rule, moderate and gouerne them.

Tim.

Whereunto should this serue?

Sil.

First, to humble vs, in that there is no part free from the infection of sin. Secondly. to awake vs and make vs more heedfull, in that we heare that sin is such a powerfull and forceable thing.

Tim.

What other instruction from this word (I see?)

Silas.

That the godly perceiue and discerne, both how farre sinne doeth spread it selfe in their nature, and what might it bath in them: in which thinges the vnregenerate be blinde.

Tim.

What vse of this poynt?

Silas.

That it is a very bad signe to bee ignorant and careles of the power of sinfull affections; it is a token they sticke still in their naturall blindnesse, and are not an haire beyond an vnregenerate man.

Tim.

What is here meant by rebelling?

Silas.

Not a weake nor a secret resistance, but an open and warlike opposition and defiance, such as professed e∣nemies and Rebels, doe make against their lawfull Soue∣raigne. For as Traitors and Rebels doe hate their lawfull king, and seeke by force of armes and strong hand to put him downe, that he should not raigne ouer them: euen so wicked lustes are not onely not subiect to the grace of Christ, but mightily striue against him, that hee should not raigne as king in our hearts, as they in the Gospell say of their king gone into a farre country; Wee will not haue this man raigne ouer vs: so sinnesull lusts would not haue Christ to be our king, to rule in vs.

Tim.

What instructions doe arise from hence?

Silas.

First, we learne that the Sinne which remaines in the godly after their conuersion, is a maruailous dange∣rous thing, and doth as much hazard the peace and safety of his soule, as a Rebell doth the peace and safety of his king and Country.

Tim.

What vse is to be made of this instruction?

Silas.

First, it serues to reprooue the slothfull, which ey∣ther neglect or forget such a dangerous enemy, and there∣fore doe but slenderly prouide against it, to their owne certaine ruine. Secondly, to keep the watchful Christian frō falling asleepe in security, seeing it is meete that he bee as* 1.1 carefull to preserue his soule, as this rebell Sinne is diligent to destroy it. For it is certaine that a Christian is no longer safe then while he is watchfull: mistrust makethsafe, saith Cominaeus.

Tim.

What other things are wee to learne from the former pointe?

Sil.

A maruailous comfort to the godly, that though sin struggle and fight against them, yet being but a Rebell, it shall neuer prosper, because God curseth Rebels. Lastly, the godly haue from hence an admonition, in any wise to* 1.2 be at vtter defiance with all wicked motions, seeing it is a fearefull thing to take part with Rebels, yea to affoorde them but a good word or looke, as all Stories make plaine, as the butcher in Cambridge-shiere, Inne-keeper in London. How much more fearefull then is it to ioyne side with such a Rebell that riseth vp against Christ his Crowne and dignity? so is euery sinfull lust: take heede and cherish it not, but resist rather.

Tim.

Tell vs now what is meant by the law of the mind?

Silas.

The law of the minde and the law of God, they be all one in substance, they differ but in respects, for the same law which is called the law of God, because it ex∣presseth the will of God, commanding good things and forbidding the contrary, is also tearmed the law of the mind, because it is most knowne in the mind, and there raignes chiefly: also because the mind renued is inward∣ly

delighted with Gods Law.

Tim.

What instructions doth this affoord vs?

Silas.

First, that all the motions of a renewed minde agreeable vnto Gods wil, must bee obeyed and submit∣ted vnto, as men obey the iust Lawes of their Prince. For they haue such force to binde Christians to obedience, as the Princes Law hath to binde the subiect. Secondly, that a renued minde and sinfull lust, bee most repugnant the one to the other. And therefore it is, that a Christian hath a continual and greeuous combat and war with sin. For no sooner can his minde guided by the Spirit, frame it selfe to that which Gods law commands, but present∣ly he finds a most dangerous and strong conflict and re∣sistance made by sinne against him. Such as feele it, doe marke it, and mourne for it, and bemone themselues to God their defence.

Tim.

What is the euent and successe of this spirituall Com∣bate* 1.3 in the Apostle Paul?

Silas.

That he was led captiue to the law of sin which was in his members.

Tim.

What is meant heere by Members?

Silas.

It is a speech borrowed from militarie affaires, or custome of warlike Warriours, which in battell with their enemies do proue Conquerors; such were wont to leade them as prisoners whom they had taken aliue, be∣ing fast tied and bound, and kept vnder their power as their bondmen and slaues. In like manner, sinfull lustes sometimes so farre preuailed in the Apostle, as to leade him prisoner, bound hand and foote, (as it were) and to make him a Bondslaue to his sinne: as hee saide afore; I am solde vnder sinne. And againe, I doe the thing which I hate, &c.

Tim.

What is heere meant by the Law of sinne?

Sil.

The same which was meant by the Law of Mem∣bers, to wit; the corruption of nature, with the euill Lusts thereof, hauing force as a Lawe to rule and mode∣rate our actions, not wholly but in part.

Tim.

What is the instruction that we are to learn by this?

Silas.

That the end and issue of the strife which the godly haue with sinne, is sometime very heauy & gree∣uous, whilst they are brought vnder the power of sinfull lusts for a time, as slaues and vassals which are subiect to a Tyrant.

Tim.

The Apostle sayd in the sixt Chapter, that sin should not haue dominion ouer the godly: howe commeth it then to passe, that sinne doth so ouercome the godly, that it taketh them prisoners and captiues?

Sil.

The Apostle meant in the sixt Chapter, that sinne should not haue lawfull dominion ouer them, such as a King hath ouer his subiectes, whom hee ruleth without controulment. Howbeit sinne (as a Tyrant and Vsur∣per) may subdue and ouercome the godly, keeping them as prisoners against their will; as many valiant per∣sons vnable to resist, are led captiue by the enemy. A∣gaine, the Apostle in the sixt Chapter, meant of full do∣minion and for euer; whereas the godly are captiues to sinne in part onely, and for a time: for they wrestle out and ouercome at length by their faith in Christ.

Tim.

Seeing both the godly and the wicked are captines to sinne, declare vnto vs more plainly, what difference there is be∣tweene Captiuity?

Silas.

The maine difference is this; that whereas the wicked freely and with their whole will put themselues vnder the bondage of their wicked lusts, godly men be∣come captiues against their will, with an earnest desire & longing to be freed from their captiuity & bondage, which may bee thus further explaned. The godly are o∣uercome with sinfull lusts, not because they are willing, but because they are weak to resist, and being ouercom, they are neuer quiet till they haue shaken off the power of their lustes, that they may returne vnto their former chearefull seruice and obedience of God: but the wic∣ked being tempted with their lusts & euil motions, they yeeld vnto them without resistance. This may be some∣what

the better set foorth vnto vs, by the comparison of two Soldiours in a warlike fight, being of two Nations, whereof the one bearing a false heart vnto his King and Country, doth of set purpose and willingly yeelde him∣selfe to be taken prisoner, and with purpose to practise treachery against his lawfull King. The other is carried away prisoner, because he was vnable to with-stand the force of his aduersary, yet keepeth still a good heart to his king, vsing all good endeuours to recouer his free∣dome. Euen so it is heere in this case, the godly come under the power of sinne, surprised by deceitfullness of sinne, and by the sleights of Sathan, beeing vnable to a∣bide their encounters, carring still an vpright heart vnto God and to his seruice. Whereas the vngodly make themselues voluntary slaues to Sathan and sin, very wil∣lingly fighting vnder their banners, against God and his word. This whole matter will yet be made more cleare by some few instances and examples out of Scripture, as first of Dauid, who was ouercome by his incontinency, being violently led captiue of it, his hart striuing against it, though with great weakenesse; who beeing in the bonds of sinne, did much desire and seeke after the free∣dome of grace, as Psal. 51, throughout.

Secondly, of Peter who was led away captiue of carnal presumption and security, howbeit not of set purpose before, nor without reluctation in the instant of yeel∣ding, and repentance or rising againe afterwards. Lastly, by the example of this our Apostle Paul, who confesseth that sinne led him captiue, and in this captiuity by sinne he mourned for his thraldome, counting it a misery, and suing for deliuerance. But it is quite contray in the wic∣ked, as appeareth by the example of Caine, Esau, Ahab, Iudas and others, who did lye still vnder their captiuity, not seeing any freedome, or nor mistrusting or misliking their sluery.

Tell vs what profit we are to make of this instruction?

Sil.

First, heere is an exhortation to the godly, con∣sidering

the force of their enemies, and their owne weak∣nesse and the hurt that sinne hath done to mighty strong men, to put on the whole armour of God, being excce∣ding watchfull and giuen to prayer. Secondly, heere is an admonition for weake Christians to be meruailous heedfull vnto themselues, with great mistrust of their owne infirmities, when as such an one as Paul could not alwayes stand against the power of sinne. Thirdly, heere is consolation for such as at any time shall faint & yeeld in the fight against sinne, that they be not too much dis∣couraged therein, forasmuch as such a Champion as this blessed seruant of Christ, hath beene danted and quailed by sin and Satan. Lastly, heere is a marke whereby wee may iudge of a regenerate person, namely this; that hee is drawne captiue to the law of sin, and is carried away by the lust of sin, yet not without contradiction: where∣as the wicked which are voide of grace, of their owne accord do run on to euils, as a horse vnto the battaile, as Rom. 3, 15. Their feete are swift to shedbloud. And againe, They drinke iniquity like Water, and draw sinne with Cari∣ropes, Esay 5, 18.

Notes

• * 1.1

  Tutus, siattoni∣tus, securus, si cantus. Tertull.
• * 1.2

  A Maior in Canterbury beheaded, for comforting Rebels, Ed∣ward. 4. In the north many vndone for fauouring the two Earles.
• * 1.3

  2. Part.