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. X.

Verse 11. But if the Spirit of him that raised vp Iesus from the dead, dwell in you, hee that raised vp Christ from the dead, shall also quicken your Mortall bodyes, by his Spirit that dwel∣leth in you.

Tim.

VVHat doth this Text containe?

Silas.

A Consolation taken from the, effects of the Spirit, raising vp our vile bodies, vnto a glorious life. It dooth naturally arise from the former verse after this fashion. Our bodies when they be dead, and do lye and rot in the graue, they shal be quickned again at the last day by the power of Christs spirit. The sum whereof is thus much: that howsoeuer death and corruption in the graue be things very terrible; yet for all that, this is no small comfort vnto the faithfull, that the same Spirit which at their death giues eternall life to them as con∣cerning their soules, shal also at the length quicken their bodies, that the whole man may liue, and be blessed for euer.

Tim.

Let vs now come to expound the words, and tel vs what is meant heere by [Him,] and the [Spirit of him?]

Sil.

By him is meant God the Father; from whome, because the holy Ghost proceedeth, therefore it is called his Spirit, or the Spirit of him.

Tim.

What is meant heere by Iesus, and the raising him vp from the dead?

Tim.

By Iesus is meant the body of Iesus, which being crucified and dead, was quickned againe the third day: and this is called the raising vp Iesus from the dead. A Synecdoche of the whole for a part.

Tim.

What do ye learne from these wordes thus opened and declared?

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Tim.

VVHat is the summe of this 12. verse?

Silas.

That Christians must not liue after the flesh, (but after the Spirite,) which though it be not ex∣pressed, yet it must be vnderstood by the law of contra∣ries.

Tim.

By what argument is this exhortation pressed and vrged vpon vs?

Silas.

By foure arguments: The first is taken from that which is equall and honest, verse 12. The second from danger, the third from profit, the fourth from the easi∣nesse of it, verse 13.

Tim.

What is the argument taken from honesty?

Silas.

It is this: Common honesty requireth that eue∣ry man pay his debt: now all the faithfull are debters to the Spirite, and therefore wee are all bound to pay this debt, by liuing after the Spirite.

Tim.

What are we to learne generally from this exhorta∣tion?

Silas.

Two things: First, that in good order of tea∣ching, exhortation must follow doctrine; the reason is, first because exhortation pierceth deeper, and sticketh longer when it is built firmely vpon the ground of some doctrine, euen as doctrine becomes more liuely, when there is an edge set vpon it, by exhortation. Secondly, from hence we are generally taught, that it is a point of honesty and iustice, to answere and satisfie our debts as it is written, Rom, 13, 8. Owe nothing to any man. Wher∣vnto adde the example of the widdow, mentioned in 2. Kings, 4, 7. who being charged with many Children, yet sold her substance to pay her debt. See more tou∣ching this, vpon the Dialogue, Rom. 13. 8.

Tim.

What vse is to be made of this point?

Silas.

It reproues sundry sorts of people: First, such as borrow and neuer meane to pay, taking all to bee their owne, that once comes into their purse. Secondly, such as are of opinion that whatsoeuer is lent them is their owne if they neede it, neyther are they bound to restore.

Thirdly, such as will pay their debts, but they doe it out of a loue not to honesty, but to their own reputation. Fourth ly, such as wickedly deferre payment to the hurt of their creditours, or wholly defiaude their creditours by vniust tricks. Fiftly, such as discharge their debt but doing it with an ill will, louing them the worse which haue trusted them with their mony: that prouerbe being often fulfilled in this case: When I lent I was a friend, but when I asked I was vnkinde. Sixtly, it rebukes Ministers which pay not the debt of teaching to their people, & the people that pay not their due and debt of maintenance to their teachers. Rom. 1, 14. I am a debtor to the Grecian. 1 Cor. 914. The Lord hath so ordained it, that they which preach the Gos∣pell should liue by the Gospell.

Tim.

In what respects, or by what wayes doe the faithfull become debters to the Spirit?

Silas.

The godly are debters to the spirit three manner of wayes; in respect of his benefits towards them past pre∣sent, [ 1] and to come; the benefits past, are these sixe. First, the benefit of their creation, for in that all men at the first creation were made in the image of God, this must be as∣cribed to the worke of the Spirit. Gen. 1. 26. This place proues that our creation is the worke of the whole Trini∣ty* 1.1 therefore of the Spirit. Secondly, their regeneration, in that of the children of wrath, they are become the childe∣ren of God by faith. Ioh. 1, 12. 13. & 3. 5. 6. Thirdly iustifica∣tion, in that they are set free from sin & eternall death, and accepted as fully righteous, by the imputation of Christs righteousnesse to them. Fourthly calling, whereby they haue beene drawne vnto the faith in Christ. Fifthly sanc∣tification, whereby sinne is mortified that they may liue in newnes of life. 1 Cor. 6. 11. Sixtly, all the graces and fruits [ 2] of the spirit. Gal. 5. 22. Secondly, the benefite present, is the spirituall consolation in all afflictions, together with the gouernment and regiment of the spirit. Ioh. 16, 7. Rom. [ 3] 8. 9. Thirdly, the benefits which wee hereafter looke for from the spirit, is first, dayly encrease of knowledge and all

other guifts of the spirit. Secondly, corrob oration in grace vnto death. 1 Pet. 5, 10. Thirdly, quickning of their soules at their death with eternall life. Rom. 8, 10. Fourthly, quickning of their dead bodies at the resurrection. Rom. 6. 11. Fiftly, the glorification both of body and soule eter∣nally in heauen. These many and great benefites of the spirite, doe therefore oblige and binde the faithfull most straightly vnto this debt, not to-liue after the flesh but after the spirit, which doth so many and great things for vs.

Tim.

What is it, not to liue after the flesh?

Sil.

Not to liue after the flesh signifies not to liue after the motions of our corrupt nature, but to study to mortifie them.

Tim.

What, do we ow nothing to the flesh?

Silas.

Yes, to our flesh (as it is our substance) wee owe loue and cherishing; but to the flesh as it doeth signifie here sin and corruption, wee owe nothing, but crucifying and mortifying of it; for it striues against the spirite, it re∣bels against the law of our minde, it leades vs captiue to sin, it causes vs to doe the euill wee would not doe, and to leaue vndone the good wee would doe; it is an enemy or rather enmity against God, it cannot please God.

Tim.

What is it to liue after the spirit?

Silas.

To striue, take thought, and endeuour to doe ac∣cording to those motions which are stirred vp by the spirit; (to witte,) such thoughtes and motions as agree with the worde of the lawe and Gospell, and such motions wee are bound to follow, for it is our debt: whereas a carnall man wil repell such motions as accord with the word, but a spi∣rituall man will entertaine them.

Tim.

Shew vs nowe what wee are to learne from this sen∣tence?

Sil.

This one thing, that a godly and a righteous life is a debt which is due from vs to God; the reason hereof is threefold. First, wee are Gods creatures, therefore wee are bound to serue him by the lawe and right of creation. Secondly, wee are redeemed and bought with the price of

Christs bloud; therefore we doe owe to him all obedience and seruice by right of purchase, 1 Cor. 6, 20. Thirdly, all the former benefites giuen vs by the Spirit, doe oblige and binde vs to a godly life, by the right of common honesty, which bindes vs vnto our benefactor.

Tim.

What vse and profit are wee to make of this poynt of doctrine?

Silas.

First, if liuing godly all our life long be a debt, then it cannot be that our workes should merit with God; for that which is a debt cannot be a merit, no man merites (not thanks) to pay what he oweth. Secondly, this ouer∣throwes the works of supererogation, which if they beo works of the Spirit, then we ow them of duty; and if they be not such works, then ought they not to be done. Thirdly, hence wee learne, that the doing of good workes, or the leading of a godly life is a thing necessary, though not as a meritorious cause of saluation, yet as a duty which we are bound to pay, as a debt to the spirit our benefactor. Lastly, all that liue after the spirit, will bee obedient to the worde of God; & the more obedient wee are to the word of God, the more we liue after the spirit: for the spirit & the word are coupled togither by firme connexion. The worde is* 1.2 vnderstood and obeyed by sanctification of the spirit; and the holy Spirite perswadeth to that onely which is conso∣nant to the word.

Notes

• * 1.1

  Psal. 33, 6.
• * 1.2

  Esay 59. 21.