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. II.

Verse 2. For the law of the Spirite of life which is in Christ Iesus, hath freed or deliuered me from the law of finne and of death.

Tim.

WHat is the drift and purpose of this Scrip∣ture?

Silas.

It is a proofe and confirmation of the former verse, and of the latter part of it, (as some thinke) by a reason taken from the efficient and begetting cause of holy conuersation, to wit; the Spirite of Christ 〈◊〉〈◊〉 to the faithfull, who hauing communion with Christ, haue also fellowship with his Spirite. But I rather take it to bee the proofe of the former part of the sentence, confirming to vs, that there is no condemnation to such as are in Christ; which is confirmed by this reason, because the Spi∣rite of life which is in Christ the head, being allowed vnto his members, doth quite abolish sinne and death, that though sinne remaine in them, yet it shall haue no force to condemne them.

Tim.

What then doe you thinke the summe and substance of this verse to be?

Silas.

This verse together with the three following, is to be expounded of the third part of our iustification, to wit; of the perfect holinesse of Christs humane nature, imputed to vs, as the remedy and couer of our most de∣filed nature, of the deliuery of our impure nature, by the imputation of Christs sanctified nature.

Tim.

What be the parts of this Text?

Silas.

The parts be foure: First, what that is whereby we are freed (for the law of the Spirite, &c.) Secondly, what manner of thing this freedome is. Thirdly, to

whom it doth belong [Mee.] Lastly, from what euils we are deliuered, [From the Law of sin and death.]

Tim.

Come to the words, and tell vs what is heere meant by the spirit?* 1.1

Silas.

Some by the Spirit, do vnderstand properly the holy Spirit, the third person in the Trinitie, which go∣uernes and rules our minds by his inward motions, as by a Law. Others, by it vnderstand the doctrine of faith, or of the Gospell, which is a Doctrine of the spirit and life, Psal. 19, 7. 2 Cor. 2. If we follow this exposition, the mea∣ning will be thus much; that the Gospell or doctrine of faith doth free, that is, absolue and pronounce mee free from the Law of sinne and death, that is, from the guilt and condemnation that the Law of Moyses threatneth vnto sinners. This then is a very godly exposition, but not fit to this text, that doth not at al speak of the law of Moyses, which is no where in Scripture called the Law of sinne; but forbiddeth it and commandeth wholsome and profitable things: neyther doth he entreat heere of the efficacy and power of the Gospell, and the doctrine of Faith, which is neuer called the Law of the Spirit. But I iudge Spirit to be put heere for the worke and efficacy of the Spirit (to wit) for the grace of Sanctification & holi∣nesse, which is called a Law, because it is like to a Lawe, hauing power to gouerne and moderate. And the word Life, is added, to shewe that the Spirit which worketh this, is no idle and dead thing, but a liuely viuifying & quickning Spirit, being the author both of an holy life, and eternall life, and that first in Christ the head; & for his sake and merit, in the faithful his members. That this is heere meant, may appeare by the opposing and setting it against the law of sinne. Vnder which must needes be comprehended corruption of nature, being contrarie to holinesse.

Tim.

I graunt then, that by the spirit of life is meant the holinesse and purity of mans Nature, as a worke of that quicke∣ning spirit which ruleth by a Law: but whether take you it of

holinesse inherent and wrought in our own Nature being rege∣nerate, or in Christ his humane nature, as in the proper subiect?

Silas.

I do take this latter to bee true, that it is taken of the Sanctification of Christ his nature. My reasons be, first, because it is written, not in vs, but in Christ (the law of the spirit of life which is in Christ.) Secondly, because Christ his Sanctification meriteth deliuerance from sin, not our sanctification, which is but a token and testimo∣ny of our purchased deliuerance. Thirdly, by the impu∣tation of Christes sanctification, this comfort (that wee shall not be condemned) is confirmed vnto vs. Lastly, if we interpret it of our begun inherent Sanctification, we shall further the rotten opinion of the Papists, touch∣ing iustification by inherent grace. See verse 3, 4.

Tim.

What thing is that deliuerance or freedome which is* 1.2 heere spoken of?

Silas.

It is the very selfe-same that Iustification is, to wit, a full and perfect absoluing vs before the Tribunall of God, from the whole guilt and punishment of sinne, which comes to vs by the imputation of Christs Sanctifi∣cation. The reason heereof is, because it is written in the Preter tense or in the time past, to signifie, that our iustification is perfect in this life: wheras, when he spea∣keth of our vnperfect Sanctification, he vseth a word sig∣nifying time to come, Romanes. 7, 24. Who shall deliuer me, &c?

Tim.

Who are the parties that are partakers of this freedom* 1.3 and deliuerance?

Silas.

All beleeuers, without any difference of sexe, age, stature, condition, or nation, whether Iew or Gen∣tile.

Tim.

Why then doth the Apostle vse this phrase, saying, [Hee hath freed me,] rather then, hee hath freed all the faith∣full?

Silas.

First, as hee set himselfe before, an example of weakenesse and spirituall strife; so now also of confi∣dence and of the victory. Secondly, heere hee would

teach all men to make application of this comfort vnto themselues, saying and beleeuing, Christ freed me, there is no condemnation to me: for this is the power of true faith, to appropriate generall promises; contrary to the Papists, who will haue faith to be nothing else, but a ge∣nerall assent to the Scriptures, without particular affi∣ance in the promise of Christ.

Tim.

From what thing are we deliuered by Christ?

Silas.

From [Sinne] that is, from our vnregenerate na∣ture,* 1.4 as it is corrupted by sinne. Death also is ioyned to it, because it makes vs guilty of, and subiect to death and destruction, which followes all kind of sin, as the night followes the day, and shadow the body.

Tim.

What meaneth hee by putting this word [Law,] vnto sinne?

Silas.

Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death. Secondly, because in such as are not regenerate, it doth exercise a mortiferous tyrannical power and gouernment.

Tim.

Now shew vs what benefit we may make of this whole verse, thus expounded?

Silas.

It affoords vs an instruction, a comfort, reproose, and confutation. The instruction is, that not onely Christ his obedience in his life, and the sufferings in his death, but the sanctificatiō of his humane nature is ours, and is as verily belonging to the faithfull, as if they had bin borne without sinne. Secondly, the comfort is that such as are in Christ may in all their temptations in life and death, comfort themselues with this assurance, that the sinnes neither of their actions, nor of their nature, shall euer be imputed to them. Though they may often∣times feele their wicked and rebellious nature, stirre and resist Gods law, yet such as doe resist the motions of sin, yeelding themselues obediently to the motions of the Spirite, are secured and made certaine that their remai∣ning sinne shall neuer condemne them; because Christ hath freed and deliuered them from it perfectly, allow∣ing

them his owne sanctification to bee theirs. It is a maruailous comfort to them that haue neede of it, and can apprehend it. Thirdly, this doth reprooue the ig∣norant dissolute Christian, who neuer thinkes what an euil his corrupt nature is, nor is euer troubled with those euill motions and desires that suddenly spring from it: full little doe they consider that the Sonne of God must descend from Heauen, and humble himselfe to become a man, that hee might free vs from the impurity of our humane nature. And lastly, it doth consute our blinde erring Papists, of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate, and stands in neede of a Sauiour.

Notes

• * 1.1

  1. Part.
• * 1.2

  2. Part.
• * 1.3

  3. Part.
• * 1.4

  4. Part.