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. XVIII.

Verse 24, 25. O wretched man that I am, who shall deli∣uer me from the body of this death? I thanke God through Ie∣sus Christ my Lord. Then I my selfe in my minde serue the Law of God, but in my flesh the Law of sinne?

Tim.

VVHat doth this Text containe?

Silas.

A conclusion both of the whole chap∣ter, and of the spiritual conflict with sin, which hath bin set forth in the person of Paul.

Tim.

What is the Sum of this conclusion?

Silas.

Hee confesseth himselfe miserable, because hee was obnoxious to sinne and death, desiring full deliue∣rance from them; giuing God thankes for the grace and merit of Christ Iesus.

Tim.

What be the parts of this conclusion?

Silas.

Three: First, an exclamation or complaint of his

miserie, in these words [O wretched man, &c.] Secondly, a consolation in respect of his victory by Christ [I thanke God through Iesus Christ.] Lastly, an acclamation, [So then in my minde I serue, &c.]

Tim.

What is meant heere by wretched man?

Silas.

Not one that is accursed, as being out of Gods fauour, but one tyred and wearied with the continuall and miserable conflictcs and striuing with sinne. It is a wretched and wofull thing, to bee toiled and troubled with filthy motions, but euerie such man is not in dam∣ned case.

Tim.

What instructions are we to learne from this?

Silas.

First, that it is a wretched thing, to carry about one but the remainder of sinne, and to be troubled with the continuall assaults and force of it. The reasons here∣of be: First, because sinne euen in the godly doth defile their conscience within, and their actions without, Mat. 15, 18. Iames 1. 21. Secondly, it offends their most good and louing Father, being contrary to his Law, Ro. 7, 7. Thirdly, it doth grieue and make sad the holy Spirite of God, Ephes. 4, 30. Lastly, it procures many temporall chastisements, and deserues eternall punishment. See Dauids example, 2 Sam. 12, 10. Rom. 6, 23.

Tim.

What profit are we to make of this instruction?

Silas.

First, it reproues them that make slight & slen∣der reckoning of their sinnes. Secondly, it admonisheth the godly to be humbled, because howsoeuer they bee blessed with forgiuenesse of sinne: yet their blessednesse is not perfect, but mixt with some misery.

Tim.

What other instruction from hence?

Silas.

It is the marke and token of a regenerate man, to feele the misery he is cast into by the force of sinne, to mourne for it, and complaine of it. The reason hereof is, because none but such as haue the Spirit of Christ, can thinke themselues miserable in this behalfe, that tho∣rough sin they are drawne from the obedience of Gods Law: for they that be vnre generate, thinke themselues

wretched for bodily euils, as if they bee blinde, or dease, or maymed, or imprisoned, or extreame poore; they neuer take themselues wretched in that they are full of spirituall euils, and thereby hindred in the seruice of God.

Tim.

What vse of this poynt?

Sil.

First, it affoords a great comfort vnto such as can vnsaignedly sigh because of their sinnes, which still sticke in their nature and striue against grace. Secondly, here is a testimony against such as beare their sins without griefe, that they are not Gods children. If there be a strugling in the wombe, Rebecka feeleth it; but the barren which bring not forth, feele no such wrestling.

Tim.

What other instructions from hence?

Sil.

From hence, wicked and impenitent sinners may consider how extreame their wretchednesse is, that haue sin raigning in them; when as the godly count it their mi∣sery but to haue sin dwelling in them.

Tim.

Proceed and tell vs now what is meant by the body of this death?

Silas.

Some expound it thus; for a mortall body sub∣iect to death, and then the meaning is, that Paul doth de∣sire to be freed from this conflict with sin by his corporall death.

Tim.

If we follow this meaning, what lessons then will arise for our instructions?

Silas.

That the battell of sinne will not be at an end, while the godly liue in this worlde: in which regards, the sighes and repentance, the exercise and striuings of a Chri∣stian man, are continuall and haue no other tearme but death. And thus God will haue it bee for many good pur∣poses: to exercise patience, stirre vp prayer, watchfulnesse, to humble vs by sight of our weaknesse, and comfort vs by experience of his power.

Tim.

What other meaning is giuen of these words?

Sil.

Some by body doe vnderstand our corrupt and vn∣cleane nature, euen the whole masse of sinne as it is yet vn∣mortified; which is called a bodie of death, to signifie that

it is a deadly thing deseruing both temporall and cternall death, this is the best interpretation.

Tim.

What instruction from hence?

Sylas.

In that sinne is likened to a body, it teacheth that it is no idle & weake thing, but as it were a thing subsisting full of force and power, and therefore not to be neglected. Secondly, as a body hath many members, so sin hath innu∣merable lusts. See Rom. 1. 29. 30. Gal. 5, 19, 20.

Tim.

What instruction from hence, that it is called the bo∣dy of death?

Silas.

That the bondage of sinne, euen such as it is to the godly, is a verie grieuous and heauie thing, often thru∣sting them into the iawes, and wrapping them in the bondes of death both worldly and euerlasting; which makes them cry out, wretched man, and blessed are they which for this can cry thus.

Tim.

What is meant by being deliuered?

Sylas.

To be wholly and perfectly freed from the cor∣ruption of sin,

Tim.

Did Paul doubt or knew he not who should deliuer him?

Silas.

No such thing, these be the words not of doubt∣ing, but of desire.

Tim.

What is the instruction from hence?

Sil.

That it is the note of a regenerate person, constant∣ly to desire perfect liberty from his sins.

Tim.

What are we to learn from hence, that he doth not say who hath deliuered mee, but who shall deliuer mee?

Silas.

That the grace of sanctification is neuer perfect while wee abide in this life: the godly are so deliuered as there is still cause to say, who shall deliuer mee?

Tim.

What are we to learne from hence, in that hee sayeth (thanks be to God through Iesus Christ our Lord?)

Sil.

That as Paul faints not in the combate, but com∣forts himselfe with a certaine hope of victory: in like manner all the godly must fight against sinne, with assu∣rance of hope to ouercome in the end, so they striue law∣fully. 2. The godly must bee so sure to ouercome, as

that they doe reioyce and triumph as if they had already ouercome. Thirdly, their trust to ouercome, relieth not so much vpon their owne vertues, workes, and merites, as vpon the mercies of God the Father, by whose aide & grace they looke certainly to preuaile. Lastly, their hope of helpe and aid from the mercies of God, is groun∣ded vpon the merites and grace of our Lord Iesus Christ, and not vpon the law, or good works or good conscience: not these things, but Christ hath appeased Gods wrath, reconciled, and continually pacifieth him.

Tim.

What are we to learne from the last words?

Sil.

First, that Paul deuides himselfe into two parts, mind and flesh; not wholly flesh nor wholly the mind, but part∣ly the one, partly the other. Secondly, that according to these two beginnings or grounds, his purposes and ende∣uors were diuers: for in his mind he serued the law of God, to know and to do it; and in his flesh he serued the law of sin, that his corruption which still stuck in him, did solicite him to euill, and sometimes ouercame him.

Tim.

What vse of this?

Sil.

Snfull infirmity must keepe the Saintes from pride, and their grace must stay them from despaire: they cannot nor ought to be proud which carry sinne in their heart as a law, neither neede they faint which haue grace for a go∣uernour in their mind.

Tim.

What obserueye in this that he saith, I my selfe?

Sil.

First, that he speaks of no other then himselfe. Se∣condly, that he speakes not in time past but present; which serues to consute the Palagians and Libertines; who take it so as if Paul spake all this from the 14. verse forward, in the name and person of a meere natural man, and had set forth no other fight but, that which is between reason directing to things right and honest; and affection or will drawing vnto thinges crooked and vnhonest: as if Paul had in all this, shewed himselfe an Arestotelian, and not an Apostle, extolling the power of nature, and not the force of grace;

debasing and disgracing sensuality, and not sin and birth∣corruption, which both in reason and will euen after rege∣neration, vttereth force and great power, like a mighty re∣bell, striuing and fighting euen against the good worke of the Spirit, in regenerate ones.