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. XIIII.

Verse 15. For ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirite of adoption, whereby we cry abba Father.

Tim.

VVHat doth this text containe?

Silas.

The second reason to proue beleeuers to bee the Sonnes of God; which is, inuocation or calling vpon God by prayer with child-like confidence, as vpon a most louing and most mercifull Father. This argument is drawn from an adioynt or property of the Sonne of God; for all they and none other then they, can call vppon God with a filiall and child-like trust and confidence. More∣ouer whereas Paul had said of all the Sonnes of God, that they are ledde by the Spirite of God: nowe hee declareth what Spirite that is wherewith they are ledde and gouer∣ned, to wit, the spirit of adoption, which is heere set foorth by the contrary, to wit, by the spirit of bondage and feare: and also by the effects; to wit, feruency and earnestnes in prayer, whereby we cry Abba Father.

Tim.

Collect now the summe of this verse, & tell vs of what parts it doth consist?

Silas.

The summe is this, that all true beleeuers they are the Sonnes of God, seeing they can call vpon God, as their louing Father, and are gouerned by his Spirit, not of trem∣bling but of adoptiō. The parts of this text be two; the first is a property of Gods Sonnes (to wit) faithfull and feruent prayer. The second is the cause of this prayer; to wit, the spirit of adoption.

Tim.

Come we now to interpret the words, and tell vs what is meant by receiuing [ye haue receiued?]

Silas.

Effectually to feele the grace and operation of the holy Spirit: in this sence wee are sayd to receiue the word and the spirit, when they become effectuall in our heartes. And on the other side, they are sayd not to receiue the spi∣rit, in whome the vertue and efficacy of the spirit, doth not vtter it selfe. Iohn 14. 24. The world cannot receiue the Spi∣rite.

Tim.

What is signified by bondage and feare?

Silas.

〈◊〉〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues, which feare the whip or pu∣nishment, and for the onely dread thereof, they forbeare euill.

Tim.

What is meant by adoption?

Silas.

An action of God, an adopting and taking them to be sonnes by sauour, which are none by nature.

Tim.

What are we to vnderstand by the Spirit?

Silas.

The third person in the Trinity, euen the Holy Ghost, which before was called the Spirit of God and of Christ. Note this, that although the Apostle maketh heere mention of the Spirit of feare and of adoption, yet the ho∣ly Spirit of God is but one; but this one spirit hath sundry effectes and workings, euen in the selfe same persons, as appeareth in the example of these beleeuing Romanes: in whome the spirite of God first of all brought forth feare: their conscience trembling like bond-men before their Lord and Iudge; and afterwards adoption and liberty: so as they could speak and pray to God, as children to a most kind Father. Whereof we are admonished by this particle

[againe] ye haue not receiued [againe;] giuing to wit that before they were conuerted, the spirite engendred feare and much dread in them: but nowe they were conuerted, they had receiued another effect of the spirit, to wit; liberty and boldnesse by the assurance of their adoption. The marke which the Apostle aimes at in all this, is to moue the godly not onely to doe the wil of God and please him; but to doe it willingly and readily, being made his Sonnes by adoption, and free from all feare and bondage, they were deliuered from the handes of their enemies, to serue God in true righteousnes and holines without feare. Luke 2.

Tim.

The meaning of the Apostle being thus explayned, let vs heare what instructions arise from hence?

Sylas.

First of all, we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sin∣ners; the steppes or degrees are two: the first whereof is, seruile feare and trembling: the second is the adoption of sonnes, accompanied with much liberty and holy boldnes. The true causes and groūds of this proceeding of the spi∣rit, in the conuersion of a sinner, be these three. First, that all Gods elect thorough the corruption of nature, are the children of wrath in order of 〈◊〉〈◊〉, before they are the chil∣dren of God by adoption and grace. Rom. 5, 6, 7, 8. The second ground and reason is, that the elect become fit to enter into the estate of adoption and grace; by seeing, feeling, & fearing the misery of their former estate by na∣ture. The third ground is the ordinance and will of God so appoynting, that the elect should haue their conscience bruised and humbled by feare, before they be set at liberty by grace. Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. E∣say 61. 1.

Tim.

But by what meanes and instrument, is this seruile feare wrought in the hearts and consciences of the elect?

Silas.

By the lawe of God, which as it was giuen in Mount Sinai in a terrible manner, by lightning, thundring, fire, &c. So the proper effect of it in mens consciences, is no other but terror and dread, feare and trembling: there∣fore

the ministration of the law is tearmed by the Apostle, the ministry of death and condemnation; because it begets the feare and sence of these things, beeing reuealed in the* 1.1 law to mens conscience in a liuely manner. Example here∣of wee haue in Felix, who trembled when Paul preached the lawe vnto him. Acts 23. 25. Secondly, of Paul him∣selfe, who was filled with deadly feare in his heart, by the knowledge of the law. Rom. 7. 9 10.

Tim.

When the Spirit doth by the law worke feare in the harts of the elect, by what way doth he it?

Sil.

By meanes of a practicke sillogisme after this sorre: Euery trāsgresfor of Gods law is accursed, being guilty of* 1.2 eternall torments in hell: this proposition is Gods owne voyce. Deut. 27, 26. Gala. 3, 10. But I am a transgresfor of* 1.3 Gods law, saith the elect sinner: this is the voice of euery mans owne conscience, conuicting him of the breach of the law sundry wayes. Now the conclusion followes ne∣cessarily.* 1.4 Therfore I am a most accursed & wretched man, worthy of eternall damnation in hell fire. This conclusion is the worke of the holy Spirite, causing euery elect sinner, to apply vnto himselfe the most horrible threatnings of the law, whereuppon there ariseth in the conscience great feare, horror, and astonishment: for which there is no salue in the law, which is able to kill, but not to make aliue.

Tim.

But are all the elect partakers of this feare, before their connersion, and all in a like degree?

Silas.

All the elect which come to yeares and discretion are not conuerted without this feare, but all haue not a like portion of it: for God dispenseth the measure of this feare as it pleaseth him, to some more, to some lesse: it faring with men in their new birth, as with men in their naturall birth, where some are borne more easily, some with more payne: as some sores are let out with the pricking of a pin, and some need much lanching.

Tim.

Tell vs what profite and vse wee are to make of this doctrine, touching the degrees that are vsed in the conuerting

of elect sinners?

Silas.

First, we are taught how miserable we are by na∣ture, we being the children of Gods wrath and condem∣nation, liuing alwayes as bondmen in fear of his punish∣ment, Eph. 2, 1, 2, 3. Secondly, we are taught how need∣full it is to haue Gods Law soundly opened and applyed vnto vs, seeing we haue not the Spirit of adoption, till we haue the Spirit of feare, and this is gotten by the mi∣nistery of the Law.

Thirdly, we are warned what duties men are to do vp∣on the hearing and reading the Law, that they may fur∣ther their owne conuersion, which be these: First, by the Law, to get distinct and sound knowledge of sin, Rom. 3, and 7, 7. Secondly, rightly to vnderstande what that curse is, which the Law threatneth vnto sinne & sinners. Thirdly, a diligent search and examination of our selues, whether we be not guilty of these very sinnes, against which the law denounceth the wrath and curse of God. Fourthly, Legall faith, beleeuing that we are breakers of the Law, and do deserue the curse of the Law. Lastly, vpon the application of the Law to our selues, to labour and worke our owne hearts, to get them humbled and broken with feare and terror of Gods iudgements. For then, and not before, the heart is made meet to receyue the Spirit of Adoption. Heere are reproued such as ga∣ther too much hope from the Gospell, ere the Law haue duly feared and taken them downe with griefe & shame.

Tim.

Is there any other vse to bee made of this former point?

Silas.

Yea, these three: First, they that had neuer any portion of this Legall feare, haue iust reason to feare & mistrust their owne conuersion. Secondly, if any bee vn∣der this discipline of the lawe (hauing their conscience feared and troubled with the consideration of the con∣demnation due to their sinnes) let them not bee much discouraged, for they are in a good way to true conuer∣sion. Lastly, let such as haue the spirit of feare, not rest

there, but passe on till they haue the Spirite of Adopti∣on, least it fare with them as it fared with Esau, Caine, and Iudas.

Tim.

What is the next degree of a Christians conuersion?

Silas.

To receiue the Spirite of Adoption.

Tim.

What are we consider in this third degree?

Silas.

These three things: First, of Adoption what it is. Secondly, what is the Spirite of Adoption, and third∣ly, what it is to receiue the Spirite.

Tim.

What is Adoption, and how may it be declared?

Sil.

Adoption is the making one actually a son by grace, which is no sonne by nature, Ephe. 2, 3. Gal. 4, 4, 5. For this word (Adoption,) is borrowed from the custome of men, who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne. This benefit of Adoption, may be declared many waies: First, by the person of him who adopteth, to wit; God, who hauing a naturall Son, yet wanting sonnes in our kinde, hath Adopted men & woemen to be his Children; which is not the wont among men, but quite contrary. Se∣condly, by the persons of vs who are Adopted, beeing both beggerly, and void of all goodnesse, being also his enemies, full of all vnrighteousnes, Rom. 5, 6, 7, 8. Third∣ly, by the dignity of the thing, it being a matter of won∣drous excellency to haue such a sonne-ship, more a thou∣sand times then to be the sonne of a most mighty Prince. Fourthly, by the manifold and exceeding benefits which comes by Adoption, namely, to bee heire of the world and of Heauen. Lastly, by the duty of adopted ones, being briefly touched in Malachy, 1, 6. and more large∣ly in 1. Pet. 1, 14, 15.

Tim.

What is meant by the Spirite of Adoption?

Silas.

A speciall grace of the Spirite, certifying our Adoption vnto vs. A grace which flowes from Adopti∣on, and is proper to Adopted ones, seruing to witnesse their Adoption, and therefore fitly called the Spirite of Adoption.

Tim.

What be the two effects and fruites of the spirit menti∣oned in this Text?

Silas.

The first is, to seale or assure in the hearts of the elect children of God, the witnesse of their adoption by Christ: hence it is called the Spirit of Adoption, and in the same sence also it is tearmed the earnest of our inhe∣ritance, Ephes. 1, 14. The second is, to open their mouths with childlike confidence and godly feruency, to pray vnto God, as to a most louing father. Hence it is called by the Prophet Zachary, the Spirit of Grace and of prai∣er, Zach. 12, 10.

Tim.

How do the elect receiue the spirit of Adoption?

Silas.

By the Ministery and preaching of the Gospell, as the Spirit of feare and bondage, is giuen by the prea∣ching of the Law. Hence the Gospell preached, is called the Ministry of life, of righteousnesse, and of the Spirit, because through the Ministry of the Gospell, the Spirit is effectuall to quicken the dead hearts of the elect, tho∣rough Faith in Christ, thereby to be made righteous be∣fore God, and to become his sonnes, and heires of eter∣nall life. This is proued by the word of the Apostle, Gal. 3. 2. This would I know, receiued ye the spirit by the workes of the Law, or by hearing Faith preached, that is, by hearing the Doctrine of the Lawe, or by the doctrine of Christ apprehended by Faith?

Tim.

But how and after what sort doth God worke in the Gospell, when by it he will worke in his Children the Spirite of Adoption?

Silas.

The Spirit of Adoption is receiued into the harts of the elect by these degrees, or seuerall works of grace. First, after the Conscience is humbled and terrified by the Lawe, being brought to see and feele an extreame neede of Christ crucified, there is engendered an earnest desire and longing after him and his merites, such as is in hungry men after meate, and thirsty men after drink, or wearied men after rest, or in the sicke after health. Se∣condly, this desire is accompanied with an vnfaigned confes∣sion

of particuler sinnes, so farre as be knowne to vs, and hearty bewayling of the deepe miserie due vnto them. Thirdly, there is wrought a perswasion, that all their sinnes how great and many soeuer, be pardonable, being farre inferiour to the infinite mercies of God, & merites of Christ. Fourthly, there followes an earnest and con∣stant crauing of the forgiuenesse of them all. Lastly, there commeth the gift of a liuely faith, assuring the Consci∣ence that all are forgiuen, and they fully reconciled vn∣to God, whence ariseth great peace and rest with liber∣ty and freedom to the soule. And this faith in Gods pro∣mise is the testimony of the Spirit, all which is shadow∣ed out by the parable of the lost childe, who felt a great neede of his Fathers reconciliation, much desired it, con∣fessed himselfe vnworthy of it, despaired not to finde it, earnestly begged it with perswasion of it.

Tim.

This Spirit of Adoption which is heere set as contra∣ry to the Spirit of feare, dooth it expell all feare where it is gi∣uen?

Silas.

It doth expell all seruile feare (though not vtter∣ly) as it is written, Perfect loue casts out feare, 1 Iohn 4, 18. but it engendereth filiall feare, as it is written, There is mercy with thee, that thou maist be feared, Psal. 130, 4. The adopted children of God haue then a mixt feare, as they are not wholly free from feare of hell fire; which serues them as a bridle and curbe to awe them and restraine them from sin: yet they chiefely feare him, because they would not offend his infinite goodnesse. This feare is of∣ten commanded, and they are often exhorted vnto it, & it hath many promises made to it in the word.

Tim.

How may the children of God perceiue that they are en∣dowed with this spirit of Adoption?

Silas.

Especially by that effect of calling vpon God; for whereas the elect before they had this Spirite of a∣doption, were afraide of God, and did flye from him, as from a most terrible Iudge, (example whereof, we haue in Adam and Eue, after their fall. Gen. 3.) being now a∣dopted

by grace, the Spirite of God doth open their mouths to pray vnto God as children vnto a father, with holy boldnesse, Gal. 4, 5. The reason heereof is, because they being certaine that their sinnes bee forgiuen them, and that God who was their enemy is reconciled, there∣fore they may freely speake vnto him, aa one friend vnto another, and God is as ready to heare them, as a father is to heare his owne deare Child. Yea farre more ready to heare, then his children are to aske, preuenting their prayers oftentimes, and alwaies granting them.

Tim.

What vse is to be made of this point?

Silas.

First, it confuteth such as teach that wee ought alwayes to doubt of Gods good will, and of our owne adoption. Secondly, it comforteth such as haue the gift and willingnesse to pray, because this is a certaine note vnto them that God is their Father.

Tim.

Yet wicked men and hypocrites, also Idolatrous and superstitious men doe pray.

Silas.

True: yet Gods children alone can in truth say, Abba father, and in their prayers cry to God. These two things, godly confidence and feruency, seuer the prayers of Gods children from all other, who call vpon God, eyther for fashion sake, or for belly sake, & there∣fore coldly and without confidence.

Tim.

But from whence doth arise this confidence and fer∣uency, which the faithfull exercise in their prayers?

Sil.

There confidence doth spring first from the mer∣cies of God, he being pacified towards them in his Son. Secondly, from the truth of God, promising to heare them for his Sons sake. Thirdly, from the merit of Christs intercession, to whome the Father will deny nothing. Their feruency also doth arise first from a true and parti∣cular sight and sense of their owne sinnes and miseries: and secondly, from the sound knowledge and meditati∣on of the excellency of Gods graces, which the more they are knowne and valued, are the more cagerly thirsted af∣ter and desired.

Tim.

What may wee gather from these things for our owne good?

Silas.

First, the godly are instructed in all their prayers to prouoke themselues to earaest zeale and assiance, by thinking seriously vpon the infinite mercies and promises of God; the mediation of Christ, and their own sinnes and miseries. Secondly, whensoeuer Gods childeren pray without consideration of these thinges, they must needes pray vncomfortably and with weake confidence. Third∣ly, from hence we may see that the prayers which be made to Saints, to the Virgine Mary, and to Angels, that they come not from the Spirite of adoption, which directs vs to pray vnto the Father: but from a spirit of errour being in∣deed a doctrine of diuels. Fourthly, because we haue our adoption from Christ and his spirit: therefore no vngodly men, as Turkes and Iewes, can call vpon God. Fiftly, see∣ing the godly are certain of God to be their Father: there fore they may be also certaine of their adoption, and con∣sequently of their saluation, because sonnes be heires. The sonnes of this world cannot be so certaine of their Father, as the faithfull bee of theirs. Sixtly, by the change of the person (wee haue) the Apostle woulde teach euery one to hope well of the adoption of other Christians, and to bee assured of their owne, hauing the testimony of the Spirit & of Christ, teaching them to call God, Father. Seauenthly, the expressing of the name Father, both by the Hebrewe* 1.5 and Greeke words, teacheth that God is Father both of* 1.6 the Iewes and Gentiles, which are indifferently partakers (through faith) of this adoption. Lastly, because Paul v∣seth heere this strange worde (Abba) wee cannot gather thence that the seruice of God should be in a strange tong, as the Papists affirme directly against Gods commaunde∣ment. 1 Cor. 14. 19. But these strange wordes were by vse and custome growne common and familiar, being thereby commonly vnderstood, and easie to be vnderstood: ther∣fore it was that both Hebrew in the Greek, and the Greek in the Latine and English, bee often kept in the naturall

sound vntranslated.

Notes

• * 1.1

  2, Cor. 2
• * 1.2

  1 Proposition
• * 1.3

  2 Assumption.
• * 1.4

  3 Conclusion
• * 1.5

  Abba.
• * 1.6

  Pater.