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. VI.

Verse 6. For the wisedome of the flesh is death, but the wis∣dome of the Spirit is life and peace.

Tim.

WHat doth this text containe?

Silas.

Vnto the doctrine of sanctifica∣tion set forth in the 5. v. here is now ioy∣ned an exhortation, stirring vp beleeuing persons vnto ho∣linesse of life. Secondly, a dehortation to disswade from following the lusts of the flesh, and liuing wickedly.

Tim.

By what argument and reason doth he call men from walking after the lusts of the flesh?

Sylas.

By a reason taken from the effects, thus; To liue after the flesh, following and obeying the lustes thereof, will bring forth death; and therefore we must not sauour and affect the things of the flesh, but eschue them rather.

Tim.

By what reason are beleeuers perswaded to sauour the things of the spirit, or to liue holily?

Silas.

By a reason taken from the effects after this sort: To sauour the things of the spirit, doth bring forth life and peace: therefore we are bound to follow the affections of the spirit, endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs.

Tim.

Let vs now heare you expound the words, and tell vs what is here meant by flesh?

Silas.

That same vicious and naughty quality of sinne, powred into our nature from our conception, by carnall generation: whereby both in our reason and will, wee are wholly inclined to all sinfull things, and not at all disposed to any good, but rather cleane bent against euery good thing. Gen. 6, 5, Colo. 1, 21.

Tim.

What is here signified by wisedome?

Silas.

The concupiscence, lust, and desires of the flesh,

or mans sinnefull nature, as Gala, 5, 24. They which are Christes, haue crucified the flesh with the affections and lusts. The word Phronêma, may indifferently be interpre∣ted wisedome, sence, affections, desires, or lust: so that the meaning of the first word should be this: That which cor∣rupt nature lusteth after and desireth, if it bee obeyed, lea∣deth to death.

Tim.

Why would the Apostle call the desire and lust of sin∣ning by such a word as signifies (wisedome?)

Silas.

For two causes: first, for that vnto carnal wicked men, it seemeth wisedome to desire and do wicked things: for wicked men apply all their witte, subtilty, policy, and* 1.1 craft, howe to contriue and effect wicked and sinfull pur∣poses, being wise to doe euill, and being done, glorying in it, as if it had beene wisely done. Secondly, to teach vs that that which is in man (being vnregenerate) most noble, and most highly esteemed of (to wit, his wisedome vnderstan∣ding and counsell,) it is a corrupt and deadly thing, lea∣ding and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction: so farre off it is, that naturall wisedome should bee able to perceiue the things of God, and to direct men to do things pleasing vn∣to God, seeing it is darknes and enmity vnto him.

Tim.

What is the instruction you gather from hence?

Silas.

First, it admonisheth euill men not to reioyce in* 1.2 their wisedome, which is such an euill and deadly thing,* 1.3 being seuered from Christ. Secondly, it warneth the godly to examine euen their wittiest thoughts and deui∣ses; to bee humbled for them, if they come from the flesh. Let the best and quickest wits most suspect and looke most carefully to themselues.

Tim.

What is heere meant by death?

Silas.

A deadly thing, as before, Rom. 7, 24. Where sinne is called the body of death. The reason why sinne or the lust thereof is counted a deadly thing is, first, because it comes from such persons as are dead in trespasses and sinnes, Ephe, 2, 1. Secondly, because the lust of sin brings

foorth death eternall, and deserues it as a proper and me∣ritorious cause of it, Rom. 6, 23.

Tim.

How comes it that the sinnes which men doe heere in a short time, merit punishment which is without any limit or end?

Silas.

First, because God hath so decreed it, it is his owne ordinance and appointment, that the soule that sin∣neth shall dye, Ezek, 18, 20. Secondly, an infinite and eternall Iustice is offended by sinners. Thirdly, because sinne in wicked men growes vnto perfection, and they which follow sinfull lusts would do it for euer, if they might liue for euer.

Tim.

What is the instruction that ariseth from these words [in death?]

Sil.

First, that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire, because it deserues death eternall: wherewith howsoeuer God will not punish the faithfull, because there is no condemnati∣on to them, being in Christ; yet it standeth them much vp∣pon, greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire. A wise man would not deserue the losse of his temporall life, though he were sure to be pardoned. What madnes then were it to deserue the losse of eternall life vpon hope of pardon? Secondly, the wicked from hence are also to be warned, that as they abhorre death, and would not dye and perish euerlastingly both in body and soule: so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride, couetousnesse, enuy, &c. For he that is truth it selfe, hath spoken it, that the wisedome of the flesh is death, and all vncleane persons shall be cast into the burning lake, Reuel. 21, 27.

Tim.

Come we now to the next words, and tell vs what is meant heere by the Spirite, and by the wisedome of the Spi∣rite?

Silas.

By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite, because the Spirite 〈2+ pages missing〉〈2+ pages missing〉

wisedeme of the flesh?

Silas.

The affections and lusts of our corrupt nature: which are of two sorts. The first sort be in the vnderstan∣ding part of the soule, called the mind, as counsell, dis∣course of reason, purposes, drifts, thoughts, desires, moti∣ons, together with all actions taken in hand by carnall wisedom; yea, the very principles and beginnings of this carnall wisedome, as they be in men vnregenerate, they are wholly infected with naturall blindnesse and vnbe∣leefe, being vtterly displeasing to God. The second sort be seated in the will, and doe flow from thence, as anger, wrath, enuy, couetousnesse, pride, emulation, &c. with all the actions that proceede from such lusts.

Tim.

Wherefore are these affections and lusts called by the name of [wisedome?]

Silas.

Because carnall men are wise to doe euill, estee∣ming it not the least wisedome to plotte and performe sinfull deeds. See before.

Tim.

What is heere meant by enmity?

Silas.

Enmity doth signifie an aduersary, an enemy, or one that fighteth against another. The Apostle doth ra∣ther chuse to say [Enmity] then enemy, because enmity is a word of greater force and vehemency, seruing more to encrease and aggrauate the naughtinesse and hurt of sinne. For it sheweth that the lust of the flesh, doth greatly striue against God, as an extreame enemy of his. See the like speech, Phil. 1, 21. For Christ is to me both in life and in death, aduantage, or gaine, that is, very gainefull.

Tim.

Doth not this enmity argue that once there was friend∣ship betweene God the Creator, and men his Creatures?

Silas.

It doth so: for there was a friendship betweene them, at the first creation of man, when God printed in mans soule, the image of himselfe, consisting in perfect knowledge, righteousnesse, and true holinesse; then did God loue man, and man did loue God againe. This friendship was broken off by the malice of Sathan, inspi∣ring

the hearts of our first parents, with vnbeliefe, pride, and sinne, from whence arise this fearefull enmity, God extreamely hating man for sinne, and man through sin∣full affections, extreamely hating God. For sinne made a separation, and diuorced the Creator from the Crea∣ture, which were sweetly linked together in an holy and happy Communion.

Tim.

How may it be made cleare vnto vs, that all natu∣rall and vnregenerate men be enemies to God?

Silas.

By this reason, because their flesh or corrupte nature neither is subiect to the law of God, neyther in∣deed can be. For such coniunction is betweene God and his law, as to be enemy to eyther, makes vs enemies to both.

Tim.

What is meant heere by not being subiect to the law of God?

Silas.

Thus much: the not yeelding and obeying the law of God, but rather resisting, rebelling, or rising vp against it, after an enemy-like fashion, louing and practi∣sing that which Gods law forbids, and hating and eschu∣ing that which the law of God commands.

Tim.

What will follow of all this?

Silas.

That they which are in the flesh, that is to say, carnall & naturall men not renued by the Spirit of God, such cannot please God, but are voide of his grace, bee∣ing vnder death and damnation. Moreouer, from hence doth follow euen the very quite contrary; as namely, that the wisedome of the Spirite submitteth it selfe to the law of God, being willingly subiect and obedient to it. And therefore they which are in the Spirite, endued with true holinesse by the worke of the Spirite, they do please God and are his friends, and be in his fauour free from condemnation, and are in the way that leadeth to life and peace. This contrariety and opposition, the A∣postle doth conceale, eyther because it was manifest and plaine enough to bee vnderstood; or for that the wise∣dome of the flesh, and the wisedome of the Spirit, doe

not cause death and life after one sort and fashion. For the former causeth death, as an efficient and meritori∣ous cause, deseruing it in strictnesse of iustice; the latter causeth life and peace, as a way and meanes leading ther∣vnto by Gods mercifull ordinance, and as a cause with∣out which no man can euer attaine happinesse in Hea∣uen.

Tim.

Hauing now opened and expounded the Text, let vs heare what we are to learne from hence for our profit and vse?

Silas.

This present Text serueth and helpeth vs to con∣fute errors, to instruct vs in the truth, to humble the pride of our nature, and to comfort our feeble mindes. The errors that are heere confuted, are first, such as re∣straine* 1.4 the wisedome of the flesh to sensuality, thinking our appetite or sences, onely to be enemies to God, re∣sisting his law; whereas our very reason and will are de∣filed with sinne, and be thereby turned against God, and bent against his law. Secondly, the error of the Pa∣pists, which condemne marriage of Ministers, because it is saide, such cannot please God, which bee in the flesh. Pope Syrtius so concluded and collected from this Text. Thirdly, the error of the Manichees, which thought that the very substance of the flesh and body, was the worke of the Diuell, and sinfull, because it is written, the wise∣dome of the flesh is enmity with God; whereas flesh sig∣nifieth not our substance, but the vicious quality of sinne cleauing to our substance. Fourthly, the error of the Pelagians and Papists touching free will, of which they teach, that it was able to loue God and to bee subiect to his law without grace, or at the least being a little hol∣pen by Gods Spirite, it could refuse grace, or receiue it, if it list, as the Papists teach; whereas indeede our free will is dead in trespasses and sinnes, an enemy to God, and can no more without grace bee subiect to God, to loue and obey his law, or beleeue his promises, then an enemy abiding so, can or will loue his enemy, and bee subiect to him.

Secondly, the truths that are heere taught, are these.* 1.5 First, that Sathans malice against mankinde, is most ex∣treame, in that hee hath poysoned not onely the inferi∣our partes of our soule, but the chiefe and most noble parts, euen our reason, minde, and will: yea, the whole heart with the contagion of sinne. Secondly, that all men naturally are in a most wretched and most wofull e∣state, being enemies and rebels to God, proudly & ob∣stinately bent against him, and he iustly against vs, to de∣stroy vs with eternall wrath; as that subiect must needs perish, that hath the King his enemy, and that pot must needs be broken, that fighteth against the Potter.

Thirdly, this Text serues to humble vs, by remembe∣ring* 1.6 and beleeuing, that we were once in this wretched estate, and haue in vs still some wisedom of the flesh, re∣belling against God, Rom. 7, 22, 23.

Lastly, this Text serues to comfort vs, thus: If Christ* 1.7 by his death reconciled vs to God, when by sin we were his enemies, hee will much more preserue vs being re∣conciled to him, Rom. 5, 10. Also Rom. 8, 32. The consi∣deration heereof, should prouoke all beleeuers to grea∣ter loue and thankefulnesse to Christ Iesus, the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne.

Notes

• * 1.1

  See this in the story of Pbaraoh, Exod 1, 2 &c Also of Nebuchad 〈◊〉〈◊〉, and 〈◊〉〈◊〉 in Daniell.
• * 1.2

  Ier. 9, 23.
• * 1.3

  1 Cor. 3, 18. 19, 20.
• * 1.4

  Confutation.
• * 1.5

  Instruction.
• * 1.6

  Humiliation.
• * 1.7

  Consolation.