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 I.

Verse 1. Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirite?

Timotheus.

WHat is the summe and scope of this eight Chap∣ter?

Silas.

It doth conclude the doctrine of iustification & sanctification of the faith∣full through Christ, amplifying and ap∣plying it to their comfort, against tempta∣tions.

Tim.

What be the parts of this Chapter?

Silas.

Two: The first a doctrinall or exhortatory comfort against the secret corruption of nature, or a∣gainst the remainder of sinne and corruption, still stick∣ing and dwelling in the godly: for though sin remaines, yet it is not damnable to the godly. This part continu∣eth vnto the middle of verse 17. The second part con∣taines a comfortable exhortation, patiently to suffer af∣flictions for the name of Christ, because their afflictions haue most equal and wholesome causes, and most health∣ful effects. This part continueth to the end of the Chap∣ter.

Tim.

What is the summe of this first verse?

Silas.

It doth propound and set downe the comfort against dwelling-sinne, that albcit sinne doth abide in the godly, yet condemnation doth not abide, but is ta∣ken away. Secondly, a description of the godly nega∣tiuely and affirmatiuely.

Tim.

How is this comfort limited?

Silas.

Two wayes: First, by the circumstance of time, and secondly, of the persons. It is declared by the cir∣cumstance of time thus: Now that wee are iustified by faith, and sanctified by the Spirite, there is no condem∣nation to vs. Secondly, the persons to whom this com∣fort doth belong, are described by two conditions. First, that they are in Christ, and secondly, that they walke not after the flesh, but after the Spirite.

Tim.

But how doth this generall comfort belonging vnto all the godly, depend vpon the former Chapter, where Pauls par∣ticular conflict with sinne, and his complaint against it, was set out vnto vs, together with his thanksgiuing for his deliuerance from it by Christ?

Silas.

Indeed one would thinke that vpon these pre∣mises he should haue inferred, there is no condemnation to me, but measuring all the godly by his owne sence & feeling, he doth enlarge the comfort, propounding it more generally thus; Now then there is no condemnati∣ō to such that are as I am. This sheweth that he sustained the person of all regenerate men, in the seauenth Chap∣ter.

Tim.

It is now time that we come to expound the words: Tell vs therefore what is meant by [Condemnation.]

Silas.

A damnatory sentence of the law, to wit; that euery one is accursed that transgresseth it. Or thus more plainely, The sentence of God, the Iudge of the world, pronouncing guily, and adiudging to eternall death such as transgresse the law.

Tim.

What is meant by [no condemnation?]

Sil.

Full and perfect freedome from this damnatorie sentence and punishment of death; also that the godly that are thus freed from diuine condemnation and most dread∣full destruction, are also accepted for righteous, and wor∣thie of eternall saluation through Iesus Christ: nay there is not onely no condemnation, but certaine saluation vnto such. This may be collected to be the sence of these words, thus: Where there is no condemnation, there is no wrath; where there is no wrath, there is grace; where there grace, there is neither sin nor death; and where death is chased away, there must needs be life and saluation.

Tim.

What is that we are to learne from hence for our pro∣fit and 〈◊〉〈◊〉?

Silas.

First, we learne here a difference betweene the doctrine of the law and the Gospell, and al other doctrines whatsoeuer; which appeares herein, that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell. Secondly, it is a com∣fort that exceeds all other comforts, to be exempted from condemnation and the wrath of God, without the which men were in farre worser case then the bruite beastes, be∣cause they liue securely without feare: wheras men if they be without this comfort, that they shall not bee condem∣ned, cannot but all their life long, liue in a continuall feare of condemnation, which must needs disquiet their hearts, and rob them of al true contentment, & rest in their soules. This comfort may be set forth by the comparison of a fellon or traitor, which haue great comfort and quietnesse of mind, being by the kings gracious pardon freed from de∣serued and sentenced death; and of other malefactours li∣uing in dayly expectation of death, to which they are ad∣iudged without hope of pardon.

Tim.

To whome may this comfort be most effectuall?

Silas.

Though it be very ioyfull newes to all beleeuers, that they shall not be condemned, yet this comfort should be most effectuall to the godly poore; because amidst ma∣ny worldly wants and miseries which trouble them, it may

and should excedingly ioy their heartes to thinke vppon, what great good thinges they haue by Christ, as forgiue∣nesse of all sinnes, freedome from all punishment of sinne, from Gods anger and hell fire; yea and more then this, e∣uen perfect righteousnes and eternall life: of which things the least is more worth then a whole world; and therefore whosoeuer cannot reioyce in these thinges (whatsoeuer their worldly crosses be) it argueth deepe vnthanksulnesse, and is a signe of vnbeleefe. Finally, touching the godly rich, they are to be admonished here, that they are more to cheere themselues with the comfort of this freedome, then with all their wealth and worship.

Tim.

But seeing none shall haue this comfort, but such as are in Christ, and walke after the spirit, tel vs what it is to be in Christ?

Silas.

To be knit and ioyned vnto him through faith, as members be to the head, or as branches be to the vine.

Tim.

What are we to learne from hence?

Silas.

First, that none saue the faithfull are capable of the former comfort, because onely they are in Christ; ther∣fore howsoeuer hypocrites and other wicked men, yea & prophane men and Atheists, do lay claime to this comfort, yet it doeth not at all belong vnto them, because they are out of Christ. Secondly, wee cannot be partakers of any benefit by Christ, except first we be in Christ, as the mem∣bers must be one with the head, and the branches with the vine, ere they can draw any life from them. Thirdly, such as beleeue in Christ and abide in this faith, may be sure and certaine to be saued: the reasons hereof bee, first because euery beleeuer is iustified and is freed from the guiltinesse of his sinnes, and therefore must needs be saued. Second∣ly, hee is one with Christ, in whome there is nothing but righteousnesse and life, therefore he is free from sinne and damnation.

Tim.

Yea but though hee is freed from sinnes past and the punishment of them, yet euery beleeuer by his dayly sins, makes himselfe worthy and guilty of death?

Silas.

True beleeuers neede not feare, neither sins past, present, nor to come; for this vniuersall negatiue particle (No) excludes all sinnes, the beleeuer being iustified from sins past, sinnes present are pardoned, and sinnes to come shall not be imputed; therefore he needs feare no destruc∣tion.

Tim.

Will not this doctrine make men secure and carelesse?

Silas.

This doctrine shakes out of mens heartes the feare of condemnation, and therefore in that behalfe they may bee spiritually secure: but it nourisheth the feare of God, beeing an enemy to carnail security, Psalme 130, 4. Rom. 12, 1, 2.

Tim.

Yea but we cannot be so certaine of our saluation as S. Paul, who had his certainty by speciall reuelation.

Silas.

This is not so; for first Paul speakes not here of his owne particular assurance, but giues a generall comfort common to all the faithfull; therefore he writeth not, there is no condemnation to mee, but, to them. Secondly, the signes and tokens of this comfort, to wit, to bee in Christ, and to walke after the Spirit, are common with Paul to all other true Christians, verse 1. Therefore the certain∣ty of saluation, and the comfort from thence must needes be common.

Tim.

Yea but it is no where written that thou art in Christ, and that thou shalt not be condemned, and it is the doctrine of Protestants to beleeue no more then is written, and therefore no man can be assured to be saued.

Silas.

When wee teach that no more is to be beleeued then is written, it is to be vnderstood of vniuersall doctrin and generall points of sauing trueth, to which wee are not bound to giue credit, nor can we firmly assent vnto them, vnlesse wee finde them in the written word, which is the onely sufficient perfect rule of faith and manners, Iohn 5. 29. and 21, 24. and 2 Tim. 3, 16. Secondly, wee affirme and hold, that the certainty of euery mans owne saluation is written in the fleshy tables of his heart, by the finger of the Holy Ghost: for as this vniuersal trieth, that there is no

condemnation to such as are in Christ, is written in the word; so this particular assumption of the faithfull: but I beleeue and am in Iesus Christ, is written in his owne heart by the Spirit, which alwayes togither with Faith, workes and engenders a feeling and testimonie of his owne Faith, whereby he knowes he is a beleeuing per∣son. 2 Cor. 13, 5. 2 Timoth, 1, 12. Marke 9, 24. all which places shew, that a man hath in himselfe a witnesse of his owne Faith.

Now wee are bound no lesse certainely to beleeue the inward particular witnesse, written by the Spirite, in the hearts and consciences of ieuery faithfull person, then that outwarde vniuersall testimony which is writ∣ten in the word: for both these testimonies come from one Spirit, and the sence of faith, is as firme as an article of faith.

Tim.

Yea, but this singular Faith, what is it else but a sin∣gular presumption? For how common is it for euery euill liuer to say, I trust to be saued?

Silas.

It is verie true, that such as haue no faith and so be not in Christ, if they say they trust to bee saued, it is presumption: but for a truely faithfull man to be∣leeue, and to say it, is no presumption but dutie, and godly submission to him that commands to beleeue in his Sonne.

Tim.

But how shall we bee able to know the presumption of the Flesh, from the assurance of faith, they be so like the one to the other?

Sil.

By this marke, which the Apostle himselfe giues vs, that such as haue Faith and be in Christ, walke after the Spirit, that is, by the Spirit they do mortifie the flesh, and the workes thereof.

Tim.

What other instructions ariseth there hence?

Silas.

It teacheth vs the exceeding priuiledge of a true Christian beleeuer, in that he is freed from all feare of condemnation, and eternall punnishment in Hell fire.

Tim.

But tell vs whether it may be knowne who they are that are knit to Christ by faith?

Silas.

Yes, it may surely be knowne though not to o∣thers, yet to themselues, for otherwise this freedome & priuiledge from condemnation, could bee no ground or matter at all of any comfort. Secondly, the taking of an elect soule out of Adam, and the corruption of nature, to graft it into Christ, is not such a sleight worke, but that it may be knowne and percciued of him in whom it is wrought, being a person come to yeares and discreti∣on. For it is the opening the eyes of the blinde, the quickening of the dead, the translating from darkenesse to light, the healing of the withcrcd hand, the making of the lame to walke, the setting at liberty, him that was in prison. All which, shewes this work to be both migh∣ty and manifcst.

Tim.

Seeing you say that he that is in Christ by faith may know that hee is so, declare vnto vs by what meanes hee may know it?

Silas.

By two meanes: First, euery true beleeuer hath with his faith a gift and power from Gods Spirite, wher∣by he vnderstandeth and seeth his owne faith, as one that sees, or feeles, or walkes, knowes infallibly that he doth these things. Besides it is written, that by the Spirit we know the things that are giuen vs of God, 1. Cor. 2, 12. Where-vnto adde the example of the man, Marke, 9, 24. and of Paul, 2. Tim. 1, 12. excepting the time of some great fals, or strong temptations, or the instant of a mans new birth, when this knowledge of a mans owne faith is not so cleare. Secondly, euery true beleeuer may know it by the proper and peculiar fruite of a true faith; to wit, by an holy and vpright conuersation, which is called heere the not walking after the flesh, but after the Spirite. For as the Sunne is perceiued by his heate and light, and the goodnes of a tree is knowne by the fruite, and a liuing man by his motion, speech, and actions; so a beleeuing Christian is discerned to be such a one, by his

godly and religious life. Therefore are we exhorted by Peter to make our calling & electiō sure by good works, 2. Pet. 1. 10. For howsoeuer faith go alone in the appre∣hending Christ, and in the matter of our saluation by him, yet in our conuersation it is not alone, but accom∣panied with good workes, as tokens and signes to make it knowne. Therefore seeing a faithfull person cannot bee condemned and perish, and euery such an one hath good meanes whereby to know his owne faith. Heere∣vpon it followes necessarily, that euery faithfull person may assuredly know he shall be saued.

Tim.

Let vs heare what profit and vse wee are to make of this trueth?

Silas.

It doeth conuict the Papists, who teach that the faithful in this life can haue no ordinarie certainty of Gods grace, and their owne saluation by their faith. For thus they write in the 〈◊〉〈◊〉 hemish Testament, that it is a most dā∣nable false illusion and presumption, to say that a particu∣lar man can say, that he is assured insallibly that himselfe is iustified, and hath certaine knowledge of his owne prede∣stination: they allow a certaine knowledge by speciall re∣uelation and probable perswasion by hope.

Tim.

What harme and inconuenience will follow this incer∣tainty and doubting of saluation?

Silas.

The ouerthrow of all Christianity and Religion. For except we be sure of grace & free loue to vs in Christ for our saluation, we cannot loue him, nor hope in him, nor pray to him, nor obey him, nor be thankfull to him, nor do any other good worke but in hyprocrisie, 1. Iohn. 4, 19. Rom. 5, 2, 3, 10. Secondly, this doctrine of in∣certainty and doubting of saluation, shakes the suffici∣ency and persection of Christs merites, destroyes the truth and constancy of Gods promise, & weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children. Rom. 8, 16.

Tim.

Yea, but they which are now in Christ and doe beleeuē, are not sure to perseuere to the end?

Silas.

Yes, he that is once in Christ, shall euer bee in him. A member of Sathan, may become a member of Christ; but a member of Christ can neuer bee the mem∣ber of Sahtan: for none can plucke them from Christ, Iohn 10, 28. Who also prayeth for our perseuerance, Ioh. 17, 11.

Tim.

What other profite is to bee made of this former trueth, touching the certainety of Saluation beleeued in?

Silas.

In all terrors of Conscience and conflictes with sinne, it ministreth no small comfort to the godlye, to know and be assured, that their saluation standes firme and immooueable. Lastly, heere are all men admoni∣shed howe to iudge and discerne of their owne faith, whether they bee true beleeuers, and such personnes as shall not bee condemned; which may bee done by the second condition heereunto added and annexed, to wit; if hee walke not after the Flesh, but after the Spi∣rite.

Tim.

What is heere meant by walking?

Silas.

Liuing, or ordering and disposing our life and actions.

Tim.

What is heere meant by Flesh, and by Spirit?

Silas.

By Flesh, is meant that vicious quality of sinne, or corruption of Nature, with the blinde and wicked motions thereof: and by Spirit, is meant that qualitie of holinesse created, and working in vs by the Spirit of God, by a Metanomie of the cause for the effect.

Tim.

Shew vs now who may be sayde to vvalke after the Flesh?

Silas.

Not they which haue corruption of nature and sinnefull motions, (for these be in euerie godly person,) but they which in their liuing and ordering of their life and conuersation, doe follow these sinnefull motions and lustes, as their guides and Leaders: so thinking, speaking, and dooing, as their owne carnall blinde rea∣son, and corrupt affections, leadeth, directeth, and

gouerneth them. This is to walke after the flesh, to set ones course by the counsell and direction of his corrupt reason and wit.

Tim.

May not a man walke after the flesh, whose Workes are outwardly good and honest, as when hee prayes, heares the word, giues thankes, reproues sin, bestowes almes, giues coun∣sell, &c?

Silas.

It is very true: hee that doth these things, and o∣ther good things, and doth them often and continually, yet may be a person that doth walke after the flesh; if he do them out of a corrupt carnall minde, and vnpure con∣science, seeking to please himselfe and other men, being carried with his owne profite or praise, and not seeking Gods glory; Finally, doing them rather of custom, then of conscience and obedience to Gods commandement.

Tim.

Then tell vs how many sortes there bee of them that walke after the flesh?

Silas.

Two sorts: the first be they, which are wicked and open sinners, hauing cast off the reuerence of God, and shame of man, as Drunkards, common swearers, per∣iured persons, adulterers, common lyers, couetous, rai∣lers, contentious persons, and the like. The second sort be Hypocrites, which cloake their actions and life with appearance and shew of faith, obedience of the worde, good conscience, and the spirit of God: yet in trueth, they are voide of all these; and haue no other leader, guide, or ground of their life and doings, but their own ignorant minds and false hearts, being wholly carried with bye and fleshly respects and worldly gaine.

Tim.

Giue vs some plaine markes, whereby they that in this sort walke after the flesh, may perceiue it in themselues that it is so?

Sil.

First, that they vse not to take counsell of Gods word, to make it their rule of euery particular action of their life, Psal. 119, 9. Secondly, they neuer looke vpon their patterne and example Christ Iesus, how he spake & did, that they may do the like, 1 Iohn 2, 5. Iohn 10, 27.

Thirdly, they do not by prayer lift vppe their hearts to God, to gouerne them in their counsels, speeches, and deeds, 1. Thes. 5, 17. Nehem. 2, 4. Fourthly, when they haue spoken or done any good thing, they doe not returne the praise of it to God, 1. Cor. 10, 31. Lastly, they are not resolued to suffer reproach and wrong, for their pro∣fession and well doing, Mat, 10, 37. Luke, 14, 27.

Tim.

Now shew vs who may be said to walke after the Spi∣rite?

Silas.

Not they who haue some good desires and deeds, but they whose course of life and actions for the tenour of them, are euermore constantly ruled by the motion of Gods Spirit, which they follow as their guide and leader: as it is not a faire day, wherein the Sunne shineth now and then, if there be foule weather in the rest.

Tim.

May not a man slippe and trip in his way sometimes, yea stumble and fall, and yet be saide to walke after the Spirit?

Silas.

It is right so, because a spirituall or godly con∣uersation, must not be iudged of by one or a few actions; but by the tenour of it, and as it holds, and is for the most and greatest part: otherwise none should be said, to walke after the Spirite, because there is none that liues and sin∣neth not.

Tim.

What be the sortes of them that walke after the Spi∣rite?

Sil.

Two: Some strong, as Abraham, Dauid, &c. some weake, as the Apostles of Christ were before the ascensi∣on of the Lord.

Tim.

What be the markes of one that walkes after the Spi∣rite?

Silas.

These two: First, an earnest desire both to know, and to walke in the good way. Secondly, a sincere sor∣row for his failing and fals, and arising by repentance, and the contrary to these fiue before mentioned.

Tim.

What profit comes there of these things?

Silas.

First, it reprooues such as boast that they are in Christ, and yet shewe the contrary by their walking after

the flesh. Secondly, it assureth them that walke after the Spirite, that they are the very members of Christ. Final∣ly, it teacheth all men, that sanctification of the spirite, is an vnseparable companion, and fruite of our iustification by faith: moisture and water, heate and fire, light and Sun, are not more firmely vnited then faith and holinesse.