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. V.

Verse 5. For they that are after the flesh sauour the things of the flesh, and they that are after the Spirit, sauour the things of the Spirit.

Tim.

VVHat doth this text containe?

Sil.

The Apostle hauing turned him∣selfe againe to the doctrine of sanctification, affirmeth of all beleeuing iustified persons, that they study to liue and leade an holy life; this hee declareth by a comparison of contraries after this manner. They which are after the flesh walke after the flesh, and liue wickedly: but they which are after the Spirit, walke after the Spirit, and liue godly.

Tim.

Now expound the words, and tell vs who they are that are said to be after the flesh?

Sylas.

Vnregenerate and wicked men, who are nothing 〈2+ pages missing〉〈2+ pages missing〉

spirit: euen as carnall men guided by the flesh, are wholly giuen and addicted to such workes as bee euill. The reason hereof is that which our Sauiour saith Math. 12, 33. make the tree good, and the fruite will be good: also it is the nature of the spirit and grace of God, to moue and prouoke vnto such works as be like it selfe; that is to say, holy and good works, as the spirit is holy and good.

Tim.

But many godly persons which are after the spirit, haue both thought vpon and done the things of the flesh: as Dauid, & Peter, &c. Howe then is it saide that they which are after the spirit, sauour the things of the spirit?

Sil.

It is so, yet godly persons are not mooued to those euill works by the spirit, but by remaining flesh and dwel∣ling sin: for the godly are sanctified in part, and not per∣fectly and wholly: therefore it is that they are still subiect to sin; which as they doe not commit by full consent of will, so they rise againe from it by repentance. Secondly, a spirituall and godly person must not be iudged by one or some few acts and deeds of his life, but by the tenour of it, and as it is for the most part: now for the most part, godly men do sauour and mind the things of the spirit; their de∣sire is to liue honestly, and to keepe an vnspotted consci∣ence toward God and all men.

Tim.

Shew vs nowe the profit that is to bee gathered out of this doctrine?

Silas.

First, it teacheth that all beleeuing iustified per∣sons, much exercise themselues in such works as are com∣manded of God: for iustification by faith, wheresoeuer it is, it hath alwayes annexed with it sanctification, or study of an holy life; which can no more bee separated from it, then a liuing man can bee separated from the Soule. Se∣condly, heere is a speciall comfort for such as endeuour to doe good things pleasing to God, with loue and delight in them; because such haue the spirit of Christ, and therefore are certainly iustified, free from sin and death, and shall ne∣uer be condemned, but eternally saued in heauen. Last∣ly, it affoards a reproofe to such as say they haue the spirit

of Christ, and yet sauour not the things of the spirit, being either openly vicious and wicked, or else careles of a god∣ly conuersatiō, neither fearing the offence of God, nor yet once in earnest minding his glory.