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. III.

Verse 3. For that that was vnpossible to the Law, in as much as it was weake, because of the flesh, God sending his owne Son in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh.

Tim.

VVHat is the drift of this Text?

Silas.

It renders a reason to prooue, that the most perfect holinesse of Christs hu∣mane nature (called in the former verse, the Spirit of life) being imputed vnto beleeuers, doth free them from sin and death, that is, from the remainder of sinne sticking still in their nature, and the punishment of eternall de∣struction due to it. This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person; for he was sent to take flesh vpon him, to helpe and succour the infirmity of our flesh. Or more plainely thus, Christ was sent of his Fa∣ther to take the nature of man in the wombe of a virgin, free from sinne, by the worke of the Holy-Ghost, to this end, that he might restore our nature vnto such a per∣fection of righteousnesse, as the exactnesse of Gods law doth require. For though the lawe did teach a perfect righteousnesse both of nature and actions, yet it is very vnable to bring vs there-vnto, because wee doe lacke

strength and power to performe and keepe it both be∣fore and after our regeneration. From whence doth fol∣low, that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with free∣dome from sinne and death, because of the infirmitie of our flesh; therefore it was of necessitie, that Christ shold take our Nature full of holinesse, to do that for vs which the Law could not do, that is, to destroy sin and death, and to make them (which by Faith lay holde on him) so absolutely righteous as the Law requires. For thus the case standeth, that not onely our thoughts, wordes, and workes should be free from sinne, and wholly vpright, but also, that our nature, euen the verie faculties of our reason and will, should be in all things conformable to Gods will reuealed in his Law, as Adam was in his cre∣ation, and according to that which is written, Loue God with all thine heart, &c. Now, because none, no not the godliest, do euer get this perfection while they are here, (their nature still remaining corrupt in part, and rebel∣ling against God, Rom. 7, 22.) therefore all must needes haue perished, except our nature had bin fully sanctified in the man Christ, who is freely allowed to the faithfull, to free them from condenmation.

Tim.

Diuide the Text now into his seuerall parts?

Silas.

It hath these two parts. First, the end for the which God sent his Son into the world, to wit, that the infirmity or weaknesse of the Law (by occasion of vs & our sinne) should be no let or hinderance to mans salua∣tion. Secondly, what Christ Iesus did, being sent & come: he did by sinne condemne sinne in the flesh.

Tim.

What Law is meant heere, and what is it that it can∣not do?

Silas.

By Law is heere meant, not the Ceremoniall, but the Moral Law, which is impossible to iustifie a man be∣fore God, or to bestow perfect righteousnes vpon him, as appeareth by the beginning of the next verse.

Silas.

Yet it was said in the seauenth Chapter, that the law

was ordained vnto life?

Tim.

The Apostle sheweth there, what it is able to doe in his owne nature; and heere, what it is not able to doe to vs that are sinners. For the Law (by Gods ordinance) could iustifie vs, and bring vs to life eternall.

Tim.

But how is it that the Law cannot iustifie and make vs righteous seeing it doth teach a perfect righteousnesse?

Silas.

It is true indeede, that the Lawe instructeth vs fully, both what is to be done, and what is to be auoy∣ded; but there are 3. other things required to the iusti∣fying of vs, which it is impossible for the Law to do for vs. As first, to offer vs forgiuenesse of those thinges wee do against the Law, which accuseth, but absolueth not. Secondly, to worke faith in vs, to lay hold vppon for∣giuenesse being offred, which the law cannot engender. Thirdly, to put strength and power into vs, that we may be able to keepe all the commandements of the Law, to the end of our life. All which things are impossible to the Law, because it only instructeth what to do; but mi∣nistreth no strength to do, that it bids. It promiseth life to the doers, & threatneth death to the transgressors, but offreth no power to sinners, much lesse giues faith to ap∣prehend it; for this is the office of the Gospell, 2 Cor. 3, 9, 7, 8. The cause why these things are impossible to the Lawe, is because it is weake, that is, vneffectual and feeble for these purposes; which commeth not from the Law, but from our flesh and corrupt nature.

Tim.

What doth the Flesh signifie heere?

Silas.

That naughtinesse and sinfull corruption, that through Adams fall passed thorough all mankinde, and doth remaine still euen in men regenerate, but it is cor∣rected and reformed in part in them, and that daily til it be abolished.

Tim.

What is the effect and fruite of this remaining cor∣ruption and sinne?

Silas.

It doth make the members of Christ, and newe borne Children of God, vnable perfectly and fullie to

keepe the Law. As first, because through force of this re∣maining corruption, they do diuers things contrarie to the Lawe. Secondly, they leaue vndone manie good things commanded by the Law. Thirdly, in the good things which they do, there is much imperfection and vncleannesse, therefore it is impossible to bee kept of the most righteous that is. In our creation it was possi∣ble, and in state of glorification shall bee, but in estate of our vnperfect Sanctification, it cannot be.

Tim.

Is it not a wrong to God to say, that he hath giuen vs a Law impossible to be kept?

Silas.

No, none at all: First, because in our Creation, we receiued strength to keepe it, which we lost through our owne default. Shall a Landlord be blamed, because the Tenant is vnable to pay his rent? Secondly, because in the estate of glorification, wee shall haue power to keep it perfect, for then our knowledge and loue of God and our neighbour shall be perfect. Thirdly, because in the estate of regeneration, the godly may be saide af∣ter a sort, and in some sence perfectly to keep it. For the regenerating Spirit hath begunne in them obedience to the Law, giuing them strength to desire and endeauour it. Also their wants and failinges in their obedience are pardoned, and he is saide to haue no sinne, when that is not imputed which is done. And lastly, the perfect obe∣dience of Christ, is allowed vnto the faithfull. Omnia mandata Dei (inquit August.) fact a deputātur, quando quic∣quid non sit, ignoscitur.

Ti.

In what sence is it thē, that the law is imposs ble to be kept?

Silas.

The wicked which are strangers from Christ, are absolutely vnable to do any part of it, but breake it thoroughout, Rom. 5, 8. Secondly, the regenerate and godly, they are not able by grace inherent in their own persons perfectly to do it, but faile in many things, and sundry wayes, 1 Iohn 1, 7, 8. Iames 3, 2.

Tim.

Declare vnto vs the profit that we are to make of this Doctrine, touching the impossibility of keeping the Law, & be∣ing iustified by it.

Sil.

First, it conuinceth and confuteth both the Pela∣gians and the Papist: the one, because they teach, that men by the strength of nature are able to keep the com∣mandements: the other, that by strength of grace, the godly are not only able to keep the Law, but to do more then the Law requireth. Secondly, it serues to humble vs much, that we cannot keepe the Law, and that tho∣rough our sinfull weaknesse: also to stirre vs vppe vnto Prayer for grace to yeelde better obedience vnto it, see∣king that strength from God which wee haue not in our selues, to be able in some measure to yeelde obedience to the Law. Thirdly, it instructeth all the faithfull, to know, that iustification before God, is not to be had by good workes, because they are imperfect, not answera∣ble to the rigour of the Law, and are all stayned by the corruption of the flesh mingled with them. Fourthly, this doth teach vs, that seeing we cannot haue iustifica∣tion from the Law; therefore all men must bee content to deny themselues, and go out of themselues, and seeke perfect righteousnesse in another, to wit, euen from the Sonne of God sent into the world, that he may be made man for vs; and the end of the Law, for righteousnesse to all which beleeue.

Tim.

What are we to learne from these words, that GOD sent his owne Sonne?

Silas.

These three seuerall Lessons. First, the distincti∣on of the persons in the Trinity; for if the Sonne be sent from the Father, of necessity he is a person distinct from the Father; which confuteth Sabelius, who held a distin∣ction not of persons, but of names. Secondly, that Christ is the sonne of God otherwise then we are, euen his own sonne, that is, consubstantiall and coequall with the Fa∣ther, contrary to the Arrians, who denied the eternall Godhead of the Sonne, whome they make an inferiour second created God, that is, indeede not a God at all. Thirdly, hence we learne, that when the high and soue∣raigne cause of our saluation is sought for, wee may not

stay in Christ himselfe, but arise vp vnto the goodnesse of God the Father, sending his Son: which confuteth such as will haue foreseene faith and workes to be the mouing cause of appointing vs vnto saluation; when as Christ him∣selfe is not the impulsiue moouing cause of appoynting vs vnto saluation, but Gods owne loue moued him to giue and send Christ vnto vs, Iohn 3. 16.

Tim.

What is the vse of this third and last lesson?

Silas.

It doth admonish all the faithfull, that since God freely out of his loue sent his Son for them; therefore it is their duty to send their harts vnto him, wholly to bee his, as men send mutually gifts one to another. Rom. 12. 1.

Tim.

What is meant here by the similitude of sinfull flesh?

Silas.

The meaning is, that Christ being sent of his Fa∣ther, became a very man, hauing the true nature of a man, being like to all other men except sin: also by flesh is here meant, humane nature consisting of body and soule, being considered without corruption of sin.

Tim

Why doth he say, in the similitude of flesh?

Silas.

To teach vs that Christes manhoode not onely seemed and appeared, but indeed was such, as is the man∣hood and nature of euery other man. Secondly, to shewe vs, that howsoeuer a naturall eye could see nothing but the forme of a man, yet that he had another, euen a diuine na∣ture, not to be perceiued but by the eye of faith,

Tim.

Why is sin added here and put to flesh?

Sil.

First, because humane nature as we beare it, is cor∣rupted with sin: but Christ tooke it pure without sin. Se∣condly, our nature as Christ tooke it, though it were free from the contagion of sin, yet it was not free from the ef∣fects and fruites of sin; for he was subiect to hunger, thirst, cold, nakednesse, wearinesse, and death it selfe: which be∣cause they are the necessarie consequents of sin, therefore are they here called by the name of sin.

Tim.

What is the instruction that ariseth from these words being thus opened?

Silas.

That Christ was truely incarnate and made man

for our sakes: as God taking mercy on lost mankind, is the efficient cause of our freedome, so his Son sent, is the ma∣teriall cause of our freedome.

Tim.

Wherefore was the Son of God rather to take humane nature then the nature of Angels?

Silas.

Because the purpose of God was to redeeme and* 1.1 saue, not the Angels but mankinde: which as it doeth ex∣presse the greatnes of Gods loue to man, so it must great∣ly excite and stirre vp mans loue to God: for it is very con∣siderable, that men and Angels are both sinners, yet the re∣medy was allowed to vs.

Tim.

But wherefore was the Son of God, to take mans na∣ture pure without sin?

Sil.

Because otherwise he could neither haue been made* 1.2 a sacrifice for vs, nor righteousnesse to vs: for had hee had our nature with the least sin, hee could not onely haue bin no Sauiour to vs, but himselfe should haue stood in neede of a Sauior, and in stead of giuing righteousnesse to others, must haue receiued righteousnes from another.

Tim.

But how was it possible to seuer sin and our nature one from the other?

Sil.

Well enough, he that seuered them in the first A∣dam by creation, could tell how to seuer them in the se∣cond Adam by incarnation; as hee will at length seuer them in all beleeuers at their glorification, sin being but an accident which may bee separated without hurt to the subiect.

Tim.

What is the vse of this?

Sil.

First, to moue vs to blesse God who hath giuen vs* 1.3 a Sauior holy and separated from sin and sinners. Second∣ly, to hunger and thirst after the sanctity and purenesse of Christs humane nature, seeing wee haue so great need of it, to couer our most vnholy and defiled nature, the infec∣tion whereof alone is enough to condemne vs without this remedy.

Tim.

What was it that Christ did for vs being made man?

Sil.

He did for sin condemne sin in the flesh.

Tim.

What is meant here by condemne?

Silas.

Not to punish or exact punishment for sin, but to abolish and take away sin at once out of mans nature; as the word is vsed 1 Pet. 4. 6. condemnation being put for that which followes it, as condemned persons vse to be taken out of the world that they may be no more: so is sin from vs by the imputation of Christs perfectly sanctifi∣ed manhood: for though sin remaine in the godly, yet it is as if it were not, being not imputed; as Augustine sayed, Quicquid ille non imputare decreuit, sic est quasi non fuerat.

Tim.

What is to be vnderstood by this word when he sayth (for sinne?)

Silas.

Some interprete (for sin) of sin, because sin did vniustly set vpon Christ to get him to dye, and to bee cru∣cified, see Iohn 16, 9. Secondly for sin, by some doeth sig∣nifie for remission of sinnes. Rom. 5, 6, 8. Thirdly, some interprete for sin, to be a sacrifice for sin, 2 Cor. 5, 21. but I take it this word, for sinne, must bee ioyned to the word (sent) and then it noteth the finall cause or ende, for the which Christ became man, namely, to take away, chase, and driue sin out of our nature which hee tooke vpon him; for this text speaketh of his incarnation, and not of his sacri∣fice and death.

Tim.

What is our instruction then from these last words?

Sylas.

This, that all true Christians stand in extreame neede, not onely of his passion and death, in being made a curse, or of his perfect obedience in doing the wil of God in his life; but of his very incarnation, and of his most ho∣ly and pure manhood: because otherwise it is not possible that euer any beleeuing Christian should be saued, but that they should all perish: and Christ with whatsoeuer he is or hath, as by testimony of Scripture giuen to vs, ordained for vs and our Saluation.

Tim.

Why doe ye say sa, howe can they perish for whome Christ dyed, and for whome he hath kept the law?

Silas.

Because none can haue eternall life in Heauen, vnlesse they haue the absolute perfect righteousnesse

which the law exacteth, one principall part whereof is the perfect intregity of our nature; our will and reason being conformed and fashioned agreeably to the perfect iustice of God reuealed in his law, so as there bee not the least inclination, or pronnesse to any euill, but a through disposition to euery good thing. This full perfection the law is not able (as we haue heard) to effect & worke in vs, because it is weake through our corruption, wher∣by we are made vnable to answere it. And therefore if we should not finde this perfect righteousnesse and inte∣grity, which the law requireth of them that are to liue for euer, in the humane nature of Christ, and haue it al∣lowed and giuen to such as doc beleeue in him, it were vnpossible that any should bee saued, because nothing that is vncleane and vnholy, shall enter into the new Ie∣rusalem, Reuel. 21, 27. and our nature euen after rege∣neration and faith, it is still defiled by the remainder of sinne. Howbeit Christ is not deuided, he that hath one part of his Mediatorship, hath the whole, like a Ladder where no one stale can be lacking.

Tim.

What profit is there to be made of this?

Silas.

First, it teacheth Christians to be no lesse thanke∣full for Christs incarnation, then for his passion. Second∣ly, it serucs to humble euen the godliest that are, to thinke vpon their dwelling and remaining sinne, for the abolishing whereof, God must defcend and bee made man. Thirdly, it helpes to comfort the weake ones, whē they are tempted to doubt of their saluation thrugh the in-bred corruption which they carry about them, and prouokes them to sinne against God. Let them by a true faith consider of Christ his most perfect naturall innocency, that it is no lesse reckoned to them for hea∣ling their defiled nature, then his obedience and suffe∣rings for remission of actuall sinnes, and acquiting them from eternall destruction.

Notes

• * 1.1

  Heb. 2, 15. 16.
• * 1.2

  Christ had not saued vs from sin, be∣ing himselfe a sinner.
• * 1.3

  Heb. 7. 25.