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. II.

Verse 4. Euen so yee also (my Brethren) are dead as con∣cerning the Law by the body of Christ, that ye should be coupled to another, euen vnto him that is raised from the dead, that we should bring foorth fruites to God.

Tim.

VVHat doth this Text containe* 1.1

Silas.

An application of the former example, contained in these words [So ye my Brethren are dead vnto the Law.] The summe whereof before beeing deliuered more at large, may be contracted into these few words. As the wife is free to marry to another, her former hus∣band beeing dead: so the lawe and sinne beeing dead, through the death of Christ, the beleeuers are free to ioyne themselues vnto Christ, raised vp againe, (as vnto a second husband) by his Spirit to bee made fruitefull in good workes, as before they had beene full of sinnefull workes, while they were subiect to the coaction and prouocation of the Law.

Tim.

What be the parts of this application?

Silas.

Foure: First, the freedome of beleeuers from sinne, their first husband. Secondly, the meanes there∣of, (to wit,) the body of Christ crucified. Thirdly, the end of this freedome, that they may marry vnto Christ beeing raised from the dead. Fourthly the effects of this marriage, the bringing foorth fruites to God.

Tim.

Now expound the wordes, and tell vs why he calleth the Iewes his brethren?* 1.2

Sil.

First, they were his kinsmen according to the flesh, and such are called brethren in Scripture. Secondly, they were of the same profession and Religion, beeing common worshippers of one true God.

Tim.

What meaneth this, when he saith, ye are dead to the Law?

Silas.

Thus much: as if hee had said, ye are mortified* 1.3 or dead to sinne, or sinne is extinct, as touching the do∣minion and power which it was wont to haue ouer you, in regard whereof, the law cannot now exercise his force eyther to condemne vs as guilty, or to constraine vs vn∣to sinne. Therefore ye are dead in respect of the Law by the mortification of your sinnes, so as the law cannot be the vigor and strength of sin, as heeretofore it was wont to doe.

Tim.

Why doth hee not rather say, the Law is dead to you, then you are dead to the Law?

Silas.

Because of the infirmity of the weake Iewes which dwelt at Rome, who attributing too much vnto* 1.4 the Law, would haue beene offended with that speech: yet he saith that which is all one; for it is sinne by which the Law hath force to condemne men, and which is en∣creased and stirred vp in vnregenerate men, by the pro∣hibitions of the Law. Therefore sinne beeing mortified and we spiritually dead to it, the Law hath thereby lost all his force, both of accusing vs, and prouoking vs vnto sinne. Eyther party beeing dead, man or woman, the bond of marriage is dissolued also: see verse 6.

Tim.

But while wee liue heere, sinne doth still liue in vs,

and we shall still haue vse of the law; why than doth the Apostle say, we are dead in respect of the law and sin?

Silas.

The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be; to wit, that* 1.5 their sin, which is partly mortified and dead in them, shall be perfectly dead and pluckt vp by the roots: in the mean space, there are still in the best men many things to be re∣prooued by the law, to be lamented for, and to bee amen∣ded and reformed according to the rules of the lawe: but the law as it is the force of sin to encrease it, so it is taken away; as also touching the curse, it is abolished to the be∣leeuers, and concerning the strict obseruation, whereup∣pon followeth malediction.

Tim.

What instructions are we to learne now from the first words of the text, thus opened and declared?

Sylas.

Two, first they set before vs the marke that al our life long wee are to ayme at; that is, carefully to suppresse and mortifie our sinfull lusts, for this is a worke not of one day or one yeare. Secondly, as any Christian gets power to mortifie his lusts, and goes on still so to doe, let him as∣sure himselfe that hee is so much the further off from the condemnation and rigour of the lawe, and so much neerer to Christ and heauenly blessednes.

Tim.

By what meanes are the faithfull dead to sinne and to* 1.6 the law?

Sil.

By the body of Christ crucified and raysed againe* 1.7 from the dead; for wee are said to bee dead to sinne, by the body of Christ dead and crucified, in as much as the body of Christ fastned vpon the crosse, hath merited and obtai∣ned for beleeuers, remission of all their sins, and the Holy Ghost also, by whose vertue in dwelling, sin is dayly morti∣fied and maistered in them, till it bee quite abollished and extinct vtterly at their natural death.

Tim.

What doth this teach?

Sylas.

That the death and mortification of sin, as well as the sorgiuenesse of sinne; is the fruite and effect of Christes death.

Tim.

Whereunto should this serue vs?

Sylas.

To a twofold purpose; first, to stirre vp in Chri∣stians a great care to sub due and kill their sins, least Christs death be made voyde vnto them; for it neuer profits any vnto forgiuenesse, whome it doth not profit vnto mortifi∣cation. Secondly, such as feele sin die and loose strength, may bee perswaded thereby, that they haue a sauing part in the death of Christ, it beeing made effectuall to them for mortification of their lusts.

Tim.

What is the end of our liberty and freedom from sin & the law?* 1.8

Sil.

That it may bee free and lawfull for Christians to passe ouer to a second marriage, to bee ioyned to another husband; that is, to Christ being dead and raysed againe: and for very good reason it is, that the Apostle after the death of Christ, doth make mention of the resurrection of Christ. First, because vppon his resurrection dependeth the force, efficacy, and fruite of his death, which had no whit benefited the Church, if he had not been raised from the dead. Secondly, because Christ being now raised a∣gain to life, and raigning in glory, he is able to do towards his Church, and euery member of it, all husbandly duties of protection, supporting, instructing, blessing, enriching her with graces and gifts of al sorts. Lastly, to teach that as Christ dyed and rose againe, so it is not enough for vs to crucifie sin, but wee are to rise to a new life, as well bound to liue godlily and righteously, as to cease from euil.

Tim.

What are wee to learne from this that you haue sayd?

Sil.

First, such as haue not sinne mortified in them, are strangers to Christ: for wee cannot at once bee vnder the law as the seruants to sin, and yet bee ioyned to Christ as a wife to an husband. Secondly, the great dignity of euery true Christian which hath his sinnes taken away touching* 1.9 the guilt, by forgiuenes, and touching power and tiranny, by mortification; such a one is the spouse of Christ, and is one with him and with all his graces, and liues by his Spi∣rit, which enableth him to do good workes acceptable to

God, as sweet fruites are acceptable to men; or as chil∣deren which are the fruite of the wombe, bee gratefull to their parents. A most happy estate, to be fruitful in good workes through the Spirit of Christ, to whome we are ioy∣ned in spiritual marriage.

Sylas.

Is not this the effect of our being ioyned in marriage* 1.10 with Iesus Christ, that wee may abounde in the fruites of the Spirit?

Sil.

It is so, as the chiefe effect of naturall marriage, is the begetting of Children, whome the Hebrewes call the fruit of the wombe, Psal. 127. and 128. So the maine fruit of our spirituall mariage, is the bringing forth such fruites as are commanded in the law. This doeth first of all en∣courage vs to labour in euery good worke, because God will accept it as a pleasant fruit. Secondly, it reprooueth such as are either vtterly and wholly, or partly vnfruitefull in the workes of righteousnesse: for as the barrennesse of the wombe was a reproach amongst the Iewes; so barren∣nesse in good workes is much more reprochfull to a Chri∣stian who is elected, redeemed, called, ioyned & espoused to Christ, sanctified also to this end to glorify God by fruits of new obedience.

Notes

• * 1.1

  Heere bee three reasons to prooue vs free from the Law. 1. bee∣cause we be dead to the Law. 2. we be married vnto Christ a se∣cond husband 3. we must fructisie and bring Chil∣dren to this husband.
• * 1.2

  1. Part.
• * 1.3

  The serui∣tude of the Law stood in these three things, 1. de∣claration of sinne. 2. in the condemnati∣on of it 3. in increasing of it. From all which, Christ hath sreed the elect.
• * 1.4

  Imbccillitatis indaeorum ratio∣nem babu't ct eorum offensio∣nis vitanda lan∣quam voluit in∣ucrtere oratio∣nem. Caluinus.
• * 1.5

  Moral law is in force stil in respect of obe¦dience: for Christ came to confirme the law, and not to destroy it. Math, 5.
• * 1.6

  2 Part.
• * 1.7

  Per corpus Christi 〈◊〉〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecu∣menius Ambref in mortem pro nobis 〈◊〉〈◊〉.
• * 1.8

  3 Part.
• * 1.9

  Note that Christ dead and raised, is called God absolutely.
• * 1.10

  4 Part.