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. XXI.

Verse 22, 23. For wee know that euery creature groaneth with vs also, and trauaileth together vnto this present time, & not onely the creature, but we also which haue the first fruits of the Spirit, euen wee doe sigh in our selues, waiting for the Re∣demption of our body.

Tim.

VVHat doth this Scripture containe?

Silas.

It further prooues the certainety of heauenly glory, by a double desire, the one of Gods creatures, verse 22. the other of Gods children, verse 23.

Tim.

In what words is the desire of the Creature set downe?

Silas.

In two borrowed speeches: the one of groaning together, the other of trauailing in paine. The former is taken from such as sigh and grone vnder a common bur∣then

which is too heauy for them. The other is takē from women, which bring forth children with great sorrow and paine.

Tim.

Is it meant that the creatures doe 〈◊〉〈◊〉 together with vs, or one together with another?

Silas.

Though some take it that their groanes bee on our behalfe and for our cause, crauing vengeance vpon the wicked our enemies, and desiring liberty for vs; yet because this sence doth crosse the beginning of the next verse, wher he speaketh of our groning: it is rather to be thought that the meaning of the apostle is, that the crea∣tures amongst themselues mutually, doe with sorrow ex∣pect the end of their misery. That this is so, appeareth first by our owne sence, for we doe see that the creatures are vnder vanity, and made by the prouidence and com∣mandement of God, to serue our necessity. Secondly, by the word of God, which teacheth vs plainely both the originall and end of their misery.

Tim.

What are we to learne now out of this 22. verse?

Silas.

Matter of great comfort both for the creature, and for so many as are Gods children; which consisteth heerein, that both their and our vanity and misery shall not onely haue an end, but shall end ioyfully: for as at the trauaile of a woman in the birth of a child, there is ioy when a child is brought into the world, so shall the conclusion of our misery be ioyfull and happy both to men and creatures.

Tim.

But haue Gods children no other and surer ground of their deliuery from misery?

Silas.

Yes verily, for their desire and hope of deliue∣rance, is built vpon two firme grounds laide downe in the 23. verse. The first is, the sence and feeling of the guifts of the Holy Ghost, (for they haue the first fruits of the Spi∣rit.) The second is, their waiting for the ful accomplish∣ment of their heauenly inheritance, (redemption of their bodies.)

Tim.

What is that which is here called the Spirit?

Silas.

By a Metonymie of the cause for the effect, the Spirit is put here to signifie all the gifts of the Spirit (which be not miraculous guifts,) which we cannot finde that the Romanes had, nor yet common guifts, such as hypocrites and wicked men haue; but speciall gifts peculiar to the e∣lect: as calling, faith, iustification, sanctification, hope, loue, repentance, &c.

Tim.

How are these gifts termed first fruits?

Sil.

It is a metaphor or speech borrowed from the man∣ner of the Church of the old Testament, when the Iewes by the commandement of God, did offer their first fruites vnto God; partly to shewe their thankfulnesse vnto God, and partly to 〈◊〉〈◊〉 the rest of the crop. Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort: As by offering the first fruites, the Iewes receiued hope of a good haruest, to enioy the rest of the crop in due time: so the portion of sauing and speciall grace, which Gods children haue here, assureth them of the persection of glory hereafter, that God will fulfill that certainely in them, which he hath happily begun.

Tim.

What doctrines doe ye learne from the words thus expounded?

Silas.

The doctrines bee two? the first is, such as feele the speciall guifts of Gods Spirit wrought in their hearts now, may be assured of 〈◊〉〈◊〉 life in heauen: the reason hereof is the faithfulnes of God, who will accomplish the beginnings of his grace. 1 Cor. 1. 9. Phil. 1. 6.

Tim.

What is the vse of this doctrine?

Sil.

First, it reproues them which hope for eternall glo∣ry, and yet haue not these guifts of the Spirit in them. Se∣condly, it comfores the godly, who haue these first fruites, because they certainly shall in the end haue the fulnesse of blisse, so as they do with patience 〈◊〉〈◊〉 for it.

Tim.

What is the other doctrine?

Sil.

This, that 〈◊〉〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure; as the first fruites offered to God were but an handfull (as it were) in respect of the rest of

the heape: so the portion of the guifts which the faithfull haue, are but very small in respect of that they should, and one day must haue. The reasons why the gifts of the Spi∣rit are measured out to the faithfull in so small a portion, is first to humble them in the sight of their owne imperfecti∣ons and wants. Secondly, to stirre them vp to more ser∣uent prayer, that they may alwayes seeke to God and de∣pend vppon him, hauing euer neede of him. Lastly, be∣cause this way doeth most make for Gods glory, and also it doeth nourish mutuall charity amongst men, 2 Cor. 12. 9. 10. Gala. 6. 2. 3.

Tim.

What profit are we to make of this doctrine?

Sil.

〈◊〉〈◊〉, it serueth to harten and cheere those that haue any measure of sauing grace in them, bee it neuer so little, ye a though it bee but a desire to beleeue; so as there bee soundnesse and truth withall. Secondly, this must admo∣nish the children of God, that they endeuour to grow and encrease in the graces of God, 2 Pet. 3. 18. by the diligent and constant vse of all good meanes, Gala. 6. 8.

Tim.

What other things learne ye hence?

Silas.

As the first fruites were dedicated to GOD only, so all our gifts should bee bestowed to this ende, onely to serue and honour God by them, and not for vaine glory, or worldly preferment.

Tim.

Now tell vs what is meant by adoption?

Sil.

The inheritance of heauen, whereunto beleeuers are adopted.

Tim.

But how can they be said to wayte for their adoption, which bee already adopted, and be already Sonnes?

Sil.

They which bee already adopted, hauing the right of sons, and title to the inheritance, may yet still wayt for the consummation of their glory, and full fruition of their inheritance. And this is it which is heere meant by the redemption of our bodies, because when our bodies shall be wholly free from corruption and misery, then shall our glory be consummate and perfect.

Tim.

What is the doctrine that ariseth from these words?

Sil.

That the redemption of the saithfull will then bee effectuall and compleat, when their bodies shall be againe raised out of the dust. The reasons hereof be, first because while they liue, they are subiect to many sinfull infirmities and miseries of this life. Secondly, because the body must be dissolued from the soule by death, and afterwards rotte in the graue; therefore till the body bee restored at the re∣surrection, the glory of the faithfull cannot be consmmate and perfect, howsoeuer now they are redeemed from sin, sathan, damnation, and hell.

Tim.

What is the duty of Gods children in regard of their glory to come?

Silas.

To waite for it with sighes.

Tim.

Howe may the sighes of Gods children be descerned from the sighes of the hypocrite?

Silas.

Gods children doe sigh in themselues; that is, soundly and secretly, their sighes come both from the bot∣tome of their heartes, in a liuely sence of that which they want and looke for; and also they are secret and si∣lent, not appearing somuch outwardly, as hypocrites doe to bee seene of men, as conceiued inwardly in the sight of God.