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. XII.

Verse 13. For if ye liue after the flesh ye shall dye, but if ye mortifie the deeds of the body by the Spirit ye shall liue.

Tim.

WHat doth this scripture contayne?

Sil.

Newe reasons to enforce the sor∣mer exhortation of liuing after the Spi∣rit, and not after the flesh that is of leading a holy life; the reasons bee three. The first is from the vnprofitablenesse, or danger if we doe liue after the flesh, then wee shall dye. Secondly, from the profit which will follow, if we doe liue after the Spirit; then wee shall liue. The third is from the facility and easinesse, because through the grace of the

holy Spirite, it will be an easie thing to leade a godly life.

Tim.

Now expound the words, and tell vs what it is to liue after the flesh?

Silas.

To follow and obey the corrupt motions of our blinde reason and peruerse will. The danger heereof is death: now all men naturally abhorre death, as a most fearefull thing. Therefore as we would abhorre such a mi∣serable and horrible effect as death, wee must bee carefull that we liue not after the flesh, but that we obey the Spi∣rite.

Tim.

What death is that which is threatned to those that liue after the flesh?

Sil.

Not onely the naturall death which is common vnto all, frō which euen the godliest are not exempted, but must dye at the last. Againe, this death is so farre from terrifying some of the godly, that it giueth them much ioy and com∣fort, and is a thing most desired of them; and therefore these words are not to be vnderstood of a corporall death alone, which is the dissolution of nature, but it may partly be vn∣derstood of a naturall death when it is inflicted vpon the godly, as a iudgement of some lust of the flesh, which they haue too much followed. As it hapened to Moyses, Aaron, Iosias, Ely, Numb. 27, 12, 13. Deut. 32, 49, 50, 51. 2. Kings. 23, 29. 1. Sam. 33, 34, & 4, 11, 18. Also the Pro∣phet mentioned, 1. Kings, 13, 24. Yea sometimes the obey∣ing some lust of the flesh, doth cost Gods children deare from the hand of ciuill iustice, as happened to some that perished in the wildernesse, 1. Cor. 10, 5. and to sundry others daily amongst our selues, who come vnto publike and shamefull death, for some worke of the flesh which they haue done, and yet no doubt are the faithful Children of God; as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant, is eternall death, which is the casting out of the whole man, both bo∣dy and soule from Gods presence, to suffer Hell torments for euer and euer.

Tim.

But seeing they which are cast into Hell shall there liue

for euer how is this called death?

Sylas.

First, as the blessednesse of heauen is called life in scripture, because of all things life is most pleasant: so the miseries of hell are called death, because death of althings is very miserable & most shunned. Secondly, though the wicked do liue in hell, yet because they are separated from God who is life, and because they so liue, as that they are euer dying, therefore it is worthily called death.

Tim.

The words being thus opened, nowe let vs see what in∣structions will arise from hence?

Silas.

The instructions are two, the former concernes the wicked, the latter the godly: for the former, the wicked are heere admonished, that if they are obedient vnto the flesh & liue wickedly, doing what sin commāds, they must dye and perish for euer, if they continue so, 1 Cor. 6. 9, 10. Gal. 5. 20, 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death, Rom. 8, 6. also because the wages of sin is death Rom. 6. 23.

Tim.

What is the vse of this instruction?

Silas.

It affoords an admonition to all such as doe liue in the seruice of any fleshly lust, to forsake it betimes and earnestly, as they doe couet not to be destroyed perpetual∣ly; if this moue not, yet let them forsake their euill course, least they shorten their naturall life, and purchase to them∣selues a reproachfull death, by being giuen ouer to some crime that shall deserue it.

Tim.

What instruction may bee giuen from hence to the godly?

Silas.

This, that howsoeuer they are free from condem∣nation by faith in Christ, yet the meditation of eternall death is profitable for them: the reason here of is, because the godliest men haue still some flesh and sinne abiding in them, yea the most haue more sin than grace. Heereof it followes that they are neuer free from blemishes and spiri∣tuall slothfulnes, security, presumption and prophanenes; against which, the consideration of hell paines is a good remedy; because the more Gods fierce iustice and wrath

be thought vpon and feared, the more carefull men be∣come to auoid the former and all other sinnes. The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire.

Tim.

What profit is to be made of this latter instruction?

Silas.

First, it reproueth the godles, who do not thinke it needfull often to thinke of Hell fire, or bee afraide so to doe, least it trouble them; better now to be feared with it, then heereafter to feele it. Secondly, it admonisheth all Gods Children much and very earnestly to consider the e∣state of the damned, if they desire to liue holily after the ex∣ample of Paul, 2. Cor. 5, 9, 10. 2. Tim. 4, 1, 2. It is Chry∣sostomes counsell, that at banquets and feastes and pub∣like meetings, men should talke of hellish paines, that they may be awed, and auoide them.

Tim.

Proceed now to the words, which containe the second reason, and tell vs what is meant heere by the deeds of the body, and what is it to mortifie them?

Silas.

By deeds of the body, we are to vnderstand the same whichelse where are called the lusts of the flesh, the workes of darknesse, euen all sinfull motions and deeds which spring from the minde, and are executed by the body: and [mortifie] signifies to suppresse and keep them downe by the power of the Spirite, that they doe not flourish and raigne in vs, as a King to command and go∣uerne vs.

Tim.

What is meant heere by Spirite?

Silas.

The power and strength of the Holy-Ghost, aba∣ting and taking downe the strength of sinne, causing it by little and little to dye in vs.

Tim.

How many wayes doth the grace of the Spirite worke towards the mortifying of sinne?

Silas.

Foure wayes: First, it doth detect and discouer sinfull thoughts and actions. Secondly, it stirres vp a griefe for them, and hatred of them. Thirdly, it kin∣dles feruent prayer to get strength against them. Fourth∣ly, it brings to mind sentences of the word, which are as

a sword to cut downe sinne. Lastly it makes watchful a∣gainst sinne, to auoide all occasions of it, and to vse all sanctified meanes against it.

Tim.

What is heere meant by life?

Sil.

An happy, long, and prosperous life here, which is often granted to the godly, as a fruite of their godlines; but especially eternall life in heauen, which consistes in the participation with Christ, of his blisse, glory, and do∣minion, Reu. 3, 21, 22.

Tim.

Let vs heare what instructions doth arise from the latter part of this Verse?

Silas.

First, in the godly which are regenerate, there will alwayes be found some deedes of the flesh, because their regeneration is vnperfect.

Tim.

What vse of this instruct on?

Silas.

It confutes such as challenge to themselues a faigned perfection.

Tim.

What is the second instruction?

Silas.

That the life of euery godly person must bee a continuall mortification and repentance. They must al∣wayes be offering violence to their sinfull lusts, resisting them by the word, praying against them, auoyding all occasions of them, and vsing all other good meanes for the beating of them downe, if euer they will liue holy.

Tim.

What vse of this second instruction?

Silas.

It sharpely reprooues the negligence of such Christians, as suffer their wicked lusts (as weeds in a gar∣den, or ill humors in a body) for lacke of mortifying & resistance.

Tim.

What is the third instruction?

Silas.

That sinfull lusts are not to bee mortified, other∣wise then by the grace of the Spirit, without which it is impossible to subdue them, & by which it will be found verie easie to tame them. The reason is, because the force of the Spirit, is stronger then the power of sin.

Tim.

What vse of this instruction?

Silas.

It confutes such as affirme, that vices may bee

maistred by strength of free wil, or by Philosophical ver∣tues. Secondly, it humbles the godly, to consider that they can ouercome no sinne of themselues, without the aide of the Spirite. Thirdly, it admonisheth all men to seeke for strength against sin at the hands of Gods Spi∣rit. Lastly, the Spirit vseth our endeauours as a means of iustification. Hee that made vs without our selues, doth not saue vs without our selues.

Tim.

What is the last Instruction?

Silas.

To liue after the Spirit, is the way to liue happi∣ly heere and for euer, the reason is, Gods ordinance and promise.

Tim.

What is the vse heereof?

Silas.

To encorage all men to leade a godly life, with∣out the which they shall neuer liue a blessed life.