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. VII.

Verses 10, 11. The same commandement which was or∣dayned to life, was found to be vnto me vnto death. 11. For sin tooke occasion by the commaundement and deceiued mee, and thereby slew me.

Tim.

VVHat is the drift of this text?

Sil.

To prooue that the lawe is not properly the cause of death but sinne, verse 10. and withall to shew how it is that sinne did slay and kill Paul; namely by deceiuing him, verse 11. he clea∣reth nowe the lawe from being cause os destruction, as be∣fore from being cause of sin.

Tim.

How is it proued that the law is not the cause of death and of Gods wrath?

Silas.

Because on Gods part it was ordained vnto this end, that it might giue life; but sinnefull lustes stirred vp in Paul, by occasion of the law deceiued him, and by that de∣ceiuing, slue him spiritually: so sin is the proper cause, and by it selfe, of death; law is the occasion only, & that by the deceit of sin abusing it.

Tim.

In what meaning doth the Apostle say that the com∣mandement is ordayned to life?

Silas.

It teacheth what end and vse there is of the lawe, in respect of it owne nature: that is, if so it be obserued, it doeth giue life eternall. For so it forbiddeth euill things, and commandeth good things, as it propoundeth the pro∣mise of life to the perfect doers of it: as it is written, He that doth these things shall liue in them. Leuit. 18, 5. Indeed the Apostle sayth Gal. 3, 21. That the lawe cannot giue life. and Rom. 8, 3. that it is impossible for the law to giue life. But the fault hereof is not in the nature of the law; which of it selfe is a worde and oracle of life, like to the fountaine whence it flowed; but in our weaknesse which cannot ful∣fill the perfect righteousnesse of the law: whence it is that it cannot giue life, as the Sunne cannot giue light to him that hath no eyes to see it; nor Christ cannot giue righte∣ousnes to him that hath no faith to receiue it.

Tim.

How doeth the Apostle meane that the commaunde∣ment was found to be to him to death?

Silas.

Thus much, that at length he felt it to be so; for the law when he rightly vnderstood it, made him perceiue that hauing in it owne nature a good vse, euen to giue life,

that accidentally and besides the nature of the law, it pro∣ued to him the cause of death; insomuch as by breaking it, he felt himselfe guilty of death and damnation. For the proper cause of death and damnation, it is sin or our natu∣ral* 1.1 corruption deceiuing vs, which abusing the ministry of the law, (by being stirred vp by it the more) brings forth of it owne nature properly, and by it selfe, death and dam∣nation. Thus sin as the true cause, doeth produce death,* 1.2 and the law occasionally doth produce it.

Tim.

Open this somewhat more playnly and fully vnto vs, how death comes of sin by the occasion of the law, and how sinne deceiued Paul the Apostle, being in his Pharisaisme?

Sylas.

Thus: when wee begin to knowe the law rightly, we see and feele our sinnes which before wee did not, and that thereby wee are woorthily adiudged to damnation in hell fire. This cannot bee carnestly thought on, but that it will bring vs to some taste of destruction, in which respect though wee doe liue in our bodies, yet we are said to bee slaine by sin and to be dead. For as a malefactor condem∣ned, who by feare & feeling of his death approaching (loo∣king for it euery minute with terrour,) may be said to tast of death, and to die before he be dead: so it was with Paul, being vnregenerate; and so it is with all the elect, when the law hath effectually conuicted them of death through sin, they haue a sence of death eternall, which breedeth great heauines and disquietnes in their minds.

Tim.

What instruction is to be gathered from hence?

Silas.

That there is none of yeares which are partakers of the life of Christ and of his righteousnesse, vntill by the preaching of the lawe, they haue such a sence in regard of their sinnes, that they feele themselues dead: this is the course that God taketh with all his children to kill them, before hee make them aliue, to humble them in feeling of their own dead-sick, and damnable estate, before he heale them and saue them. The reason hereof is, because till men be brought to a through-sight & sence of their own dsm∣nation, they will neuer secke after Christ nor desire him:

without which they can neuer finde him nor haue him: God hauing so ordained it, that by seeking we shall find him. Secondly, the health and saluation by Christ, be∣comes more sweete and precious to men that first haue felt themselues lost and damned without him: as health is more pleasant after sicknesse, liberty after bond, plen∣ty after scarsity, faire weather after foule, peace after warre; therefore to haue his grace highly esteemed, God vseth to bring them very low that shall enioy it.

Tim.

What is the vse of this Doctrine?

Sil.

First, to stir vp secure sinners, to labour much to be brought to the feeling of their owne deserued damnati∣on, that they may become capable of the grace of Christ vnto saluation. Secondly, to comfort those which bee humbled to Hell gates, in the sence of their sinnes see∣ing by this meanes God is a preparing of them for his Sonne, to become meete to bee his members by faith. Lastly, to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes, to be thankfull in word and deed for such a deli∣uereance. This is both the duty and testimony of a true∣ly* 1.3 deliuered sinner, which hath indeed by the death of Christ escaped death.

Tim.

But tell me what course sinners are to take, that they may get the sound feeling of their owne woefull damnation, due to their sinnes?

Silas.

It is no easie thing to get it, nor euery sinners case to come by it: yet I will commend vnto the sinner (desirous to be humbled,) foure looking-glasses, where∣in if he vse often and intentiuely to behold himselfe, hee may haply through Gods mercy attaine his desire, to his euerlastaing good. The first is Adams fall, wherein hee* 1.4 shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery, but the whole race of man∣kind,* 1.5 and al creatures in heauen and earth folded in gods* 1.6 fearefull malediction and vengeance. The second is the* 1.7 curse of the Law, in which he shall see God as a most ter∣rible

Iudge most seuerely denouncing vnto his Crea∣ture (the worke of his hands,) all the miseries of this life, bodily and spirituall, which are innumerable; separati∣on in the end of life of the body from the soule, which is terrible; and after this life ended, euerlasting destructi∣on both of body and soule, which is most horrible: and all this euen for the least transgression of his Law, Deut. 27, 26. The third is the estate of a damned man in Hell,* 1.8 where he shall see a liuely picture of misery it selfe, to with a man for sinne chained vp in a prison, where there is a continuall night, and most lamentable roaring and outcries, hauing for his companions, the Diuell and his Angels and the Reprobate, his tender flesh extreamely pained in euery ioynt and sinew, his soulc lying in vnex∣pressable horror, filled with hatred of God, blasphemy, and despaire, fretting and vexing not so much in the sence of present punishment, which yet is easelesse and endlesse, as in remembrance of his exceeding losse, bee∣ing cast out of Gods kingdome, without hope of reco∣uery. And here remember (I pray) that this woefull estate euery one hath deserued a thousand waies. The fourth* 1.9 and last, is the most bitter death and passion of our Lord Iesus, wherein let him see and consider himselfe as prin∣cipal debter, and Christ, but as his surety suffering for his sinne, euen at the hands of his owne vassals, the Iewes & Gentiles, most greeuous tants, scornes, and reproaches most smartfull buffeting, whipping, crowning and pier∣cing with thornes, speares, and nayles, in his head, hands and feete (his most tender parts:) and at the hands of his angry reuenging Father, receiuing such inuisible strokes in his soule, as drew from his body abundance of bloudy sweat in the garden; and from his mouth a most dolefull complaint and crie vpon the Crosse, My God my God, why hast thou forsaken me? Heere vpon if a man will consider this deepely, that if Gods wrath did lye so hea∣uy vpon Christ for sinne imputed, who also had his di∣uine power to vphold his man-hood in suffering it, how

heauy will it lye when it lighteth vpon a meere man, and that for his own sin? This meditation may preuaile much to bring downe the stoutest and proudest heart and sto∣macke that is, in the sight and feeling of his owne mise∣ry, which by desart of sinne is due to him in iustice; or if this doe it not, the case is very hard, for it is a signe of a full hard heart not to be touched with griefe, for such greeuous things as the onely Sonne of God for our cause endured.

Tim.

Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death; let me heare you declare vnto me by what meanes sinne did kill Paul?

Silas.

Sinne deceiued him, and so slew him: deceitfull* 1.10 sinne killed him.

Tim.

What is the instruction from hence?

Silas.

That sinne is a deceitfull thing may appeare by these three wayes: First, by the testimony of Scripture* 1.11 as Heb. 3, 12, 13. Take heed least any of you be hardened through the deceitfulnesse of sinne: also in Ephe. 4, 22. the lusts of sinne are called deceiueable lusts: now what∣soeuer God saith is deceitfull, must needs be so, for hee cannot lye. Secondly, by the example first of Paul, con∣fessing that sinne deceiued him, he being very wise, lear∣ned,* 1.12 and heedfull. Secondly, of Peter, who was deceiued by his sinfull presumption. Thirdly, of Salomon and Da∣uid, by incontinency. Fourthly, of Iudas, who was de∣ceiued by couetousnesse. Lastly of Herod by pride. Thirdly, by reason because it is the brood of the Diuell,* 1.13 that olde Serpent, full of subtilty, who deceiued the whole world by his guile and craft: the Child being like his father, such damme such broode. Second reason: sinne is in quality contrary to holinesse, therefore as ho∣linesse hath sincerity and truth, so sinne hath deceit and guile annexed to it. Lastly, seeing it makes our hearts deceitfull, therefore it selfe must needs be full of deceite. For that which maketh a thing to be such, it selfe is more

such. Quod facit tale, id est magis tale. Aristot.

Tim.

What hurt and daunger is there in being deceyned?

Silas.

From this deceite of sinne, springs hardnesse of heart, and spirituall deadnesse, Heb. 3, 13. And after this there followes eternall death, without the mercies of God, and great repentance.

Sil.

Are all men deceiued alike?

Silas.

No, the wicked are deceiued wholly & willing∣ly, and vnto their destruction. The elect in some things are deceiued by sin, euen after calling, but neuer whol∣ly and finally.

Tim.

After what sort and wayes doth sinne deceiue vs?

Silas.

First, by making men thinke that they are aliue and happy, when they are dead and miserable thorough sinne. Secondly, by causing them to neglect their inward thoughts and lusts, resting in outward obedience onely, as if that were enough, and could iustifie them. Thirdly, by insinuating it selfe into their harts, becomming more pleasant and delightfull to them; by the prohibitions of the Law, forbidding and condemning it. By these three waies especially, was Paul deceiued with sin. Fourthly, by blinding our iudgement, by putting out the eyes of our minde, that we should not be able to see it to be a sin in our selues, which we see to be a sin in others; & not to be a fault in particular, which men do know to be a fault in the generall. As the couetous, proud, malicious, will con∣demn couetousnes, pride, hatred in general, yet perceiue not that their owne actions sauour of these vices Fiftly, sin perswades mē, that the things which the law forbids are good & commodious for them; as some kind oflyes, and some litle breaking of the Saboth, and vsury & such like sin, dooth often put on the name and countenaunce of vertue; as pride of cleanlinesse, niggardnesse of thrift, great swearing and reuenge of manhood & courage, &c. Seauenthly, it turneth away our thoughts from thinking earnestly vpon the punishment due to sin. Eightly, when we do any good, it maketh vs ascribe it to our selues, and

to think that we haue kept the Law. Ninthly, our sinfull Nature frames it selfe glad to heare the Law, & yet con∣tinually drawes from the obedience of it. Lastly, it per∣swadeth vs, that there is more ease & pleasure in follow∣ing our lusts, then in obeying Gods Law. There be other 〈◊〉〈◊〉 inumerable, whereby sin vseth to deceiue men, yet these be common and most dangerous, which I haue na∣med.

Tim.

What profit is to he made of this doctrine?

Silas

It reproues such as are ignorant of the Nature of sin, not so much as knowing that it is deceitfull. Also, such as knowing this, yet suspect it not, but are secure; not prouiding and arming themselues against the slights of sin. Secondly, it teacheth all men what need they haue of wisedome and warinesse, and all good circumspecti∣on, considering what a deceitful enemy they haue with∣in their owne bosome, and how many wisemen haue bin deceiued; and how easie a thing it is to be deceiued, and what danger it is to be deceiued: therefore watch, take heede, and pray continually.

Notes

• * 1.1

  Decepit lex 〈◊◊◊〉〈◊◊◊〉 do suauius 〈◊◊〉〈◊◊〉 cupidita 〈◊◊〉〈◊◊〉.
• * 1.2

  Paraeus.
• * 1.3

  Rom. 7, 〈◊〉〈◊〉.
• * 1.4

  1. Glasse.
• * 1.5

  Gen. 3.
• * 1.6

  Rom. 8, 2.
• * 1.7

  2. Glasse.
• * 1.8

  3. Glasse.
• * 1.9

  4. Glasse.
• * 1.10

  Text.
• * 1.11

  By authority.
• * 1.12

  Example.
• * 1.13

  Reason.