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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	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.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

the Spirite moues Christians to bee holy and iust in their counselles and meditations heauenly and deuine and carrieth them to thinges vnpleasant and quite contrarie to the flesh yet such as bee acceptable to God but it is quite otherwise with the flesh which moueth men to things which are vnrighteous and wicked earthly vain and hatefull to God Secondly it is knowne by those fruites of the Spirit and flesh mentioned in Gala. 5 19. 20. c. Tim. What other thing are we to learne out of this verse Silas A new and forcible reason to stirre the regenerate to liue holily because they are the sonnes and adopted children of God and therefore must bee holy as their heauenly Father is holy also because God hath vouchsafed them his Sonnes Spirite to bee their leader which is a worthy priuiledge for the world cannot receiue this Spirit as Christ saith Iohn 14. 24. DIAL XIIII Verse 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirite of adoption whereby we cry abba Father Tim. VVHat doth this text containe Silas The second reason to proue beleeuers to bee the Sonnes of God which is inuocation or calling vpon God by prayer with child-like confidence as vpon a most louing and most mercifull Father This argument is drawn from an adioynt or property of the Sonne of God for all they and none other then they can call vppon God with a filiall and child-like trust and confidence Moreouer whereas Paul had said of all the Sonnes of God that they are ledde by the Spirite of God nowe hee declareth what Spirite that is wherewith they are ledde and gouerned to wit the spirit of adoption which is heere set foorth by the contrary to wit by the spirit of bondage and feare and also by the effects to wit feruency and earnestnes in prayer whereby we cry Abba Father Tim. Collect now the summe of this verse tell vs of what parts it doth consist Silas The summe is this that all true beleeuers they are the Sonnes of God seeing they can call vpon God as their louing Father and are gouerned by his Spirit not of trembling but of adoptiō The parts of this text be two the first is a property of Gods Sonnes to wit faithfull and feruent prayer The second is the cause of this prayer to wit the spirit of adoption Tim. Come we now to interpret the words and tell vs what is meant by receiuing ye haue receiued Silas Effectually to feele the grace and operation of the holy Spirit in this sence wee are sayd to receiue the word and the spirit when they become effectuall in our heartes And on the other side they are sayd not to receiue the spirit in whome the vertue and efficacy of the spirit doth not vtter it selfe Iohn 14. 24. The world cannot receiue the Spirite Tim. What is signified by bondage and feare Silas 〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues which feare the whip or punishment and for the onely dread thereof they forbeare euill Tim. What is meant by adoption Silas An action of God an adopting and taking them to be sonnes by sauour which are none by nature Tim. What are we to vnderstand by the Spirit Silas The third person in the Trinity euen the Holy Ghost which before was called the Spirit of God and of Christ. Note this that although the Apostle maketh heere mention of the Spirit of feare and of adoption yet the holy Spirit of God is but one but this one spirit hath sundry effectes and workings euen in the selfe same persons as appeareth in the example of these beleeuing Romanes in whome the spirite of God first of all brought forth feare their conscience trembling like bond-men before their Lord and Iudge and afterwards adoption and liberty so as they could speak and pray to God as children to a most kind Father Whereof we are admonished by this particle againe ye haue not receiued againe giuing to wit that before they were conuerted the spirite engendred feare and much dread in them but nowe they were conuerted they had receiued another effect of the spirit to wit liberty and boldnesse by the assurance of their adoption The marke which the Apostle aimes at in all this is to moue the godly not onely to doe the wil of God and please him but to doe it willingly and readily being made his Sonnes by adoption and free from all feare and bondage they were deliuered from the handes of their enemies to serue God in true righteousnes and holines without feare Luke 2. Tim. The meaning of the Apostle being thus explayned let vs heare what instructions arise from hence Sylas First of all we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners the steppes or degrees are two the first whereof is seruile feare and trembling the second is the adoption of sonnes accompanied with much liberty and holy boldnes The true causes and groūds of this proceeding of the spirit in the conuersion of a sinner be these three First that all Gods elect thorough the corruption of nature are the children of wrath in order of 〈◊〉 before they are the children of God by adoption and grace Rom. 5 6 7 8. The second ground and reason is that the elect become fit to enter into the estate of adoption and grace by seeing feeling fearing the misery of their former estate by nature The third ground is the ordinance and will of God so appoynting that the elect should haue their conscience bruised and humbled by feare before they be set at liberty by grace Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1. Tim. But by what meanes and instrument is this seruile feare wrought in the hearts and consciences of the elect Silas By the lawe of God which as it was giuen in Mount Sinai in a terrible manner by lightning thundring fire c. So the proper effect of it in mens consciences is no other but terror and dread feare and trembling therefore the ministration of the law is tearmed by the Apostle the ministry of death and condemnation because it begets the feare and sence of these things beeing reuealed in the law to mens conscience in a liuely manner Example hereof wee haue in Felix who trembled when Paul preached the lawe vnto him Acts 23. 25. Secondly of Paul himselfe who was filled with deadly feare in his heart by the knowledge of the law Rom. 7. 9 10. Tim. When the Spirit doth by the law worke feare in the harts of the elect by what way doth he it Sil. By meanes of a practicke sillogisme after this sorre Euery trāsgresfor of Gods law is accursed being guilty of eternall torments in hell this proposition is Gods owne voyce Deut. 27 26. Gala. 3 10. But I am a transgresfor of Gods law saith the elect

might misse of glory then it should make ashamed contrary to the saying of the Apostle Secondly great and many sins cannot make hope vaine because all sinnes are forgiuen to the godly which beeleeue and repent 1 Iohn 1. 9. Thirdly the godly are taught of Christ to pray for forgiuenesse of sins and the confirming of their wils to the end Math. 6 12. And that which they aske according to the will of God is granted them Finally though mens wils in their nature bee changeable yet the hope of glory is founded vpon the vnchangeable will and counsel of God Tim. What vse and profit is to be made of this doctrine Sil. First it controlleth the opinion of the Papists which ground hope at least in part vppon merit of good workes from whence will follow continuall vn certainty and doubt of saluation for that they neuer are sure when their merits are sufficient Also their corrupt opinion wil proue vnsound by these reasons First because all hope and confidence is accursed which doth not rest vpō God Iere. 17. 10. and our good woorkes are not God therefore no hope is to be put in them Secondly such as are newly conuerted vnto Christ from some wicked life and grieuous sins they haue hope then but they 〈◊〉 no merit of woorkes going before therefore their hope cannot rest vpon their merits which be not but as for those who haue good workes and liue well they haue more cause to hope well because good workes are a good signe of good hope and some prop they are to helpe hope but they may not be hoped in or taken as a cause why we must hope If any say that patience is a good worke and Paul faith hope springeth of patience therefore hope springeth out of works I answere hope commeth of patience but not as from a cause of it no more then afflictions bee cause of patience Furthermore from hence wee are admonished that such as alwaies doubt of their Saluation can haue no Christian hope therefore they must striue against doubting Lastly there is great vse for them which feele themselues indued with Christian hope for whatsoeuer their afflictions or enemies or sinnes bee yet they cannot bee confounded but at last must be happy for we are saued by hope Rom. 8. Tim. Now come to the second part of this text and tell vs how many wayes is the loue of God taken in Scripture Sil. Two wayes either passiue for that loue wherewith God is loued of vs 1 Iohn 4 12. or actiuely for the loue wherewith God doeth loue vs in his Sonne this is meant here Tim. How may it appeare that it is put here for that loue wherewith God loueth and embraceth vs Sil. First by the reason vsed in the next verse for Christ dyed for vs which proueth Gods loue to vs. Secondly by the 8. verse following where it is written God commendeth his loue to vs. Thirdly wee haue not our hope certaine and vnshaken because we loue God but because God who deceiueth not loueth vs. Tim. In what meaning is Gods loue said to bee shed abroad in our harts Sil. It is thus much that the sence and feeling of his loue is shed and powred into the hearts of his children Tim. Did not God loue the elect from euerlasting before they were borne Silas It is true howbeit that was onely in purpose and decree and so it was secretly knowne to himselfe But Paul speaketh of the manifestation of this loue vnto the elect after they are borne a new for when the elect are regenerate then God dooth expresse his loue vnto them and they do by faith lay hold of the loue of God beleeuing that they are loued of God and haue their harts affected with a ioyous feeling of it For as the box of costly and precious ointment which the woman poured vpon Christs head Mathew 26 7. gaue no fauour while it was shut up in the box but being shed powred out did yeelde a most sweete sent and sauour vnto all which were in the roome euen so the loue of God is pent and shut vp as it were in Gods decree before regeneration and faith so as it is not felt of the elect but at their new birth when they haue faith to beleeue the promise of saluatiō by Christ thē this loue is as an ointment powred out and doth exceedingly and plentifully refresh the hearts of the elect with the sence and feeling of it Tim. What then is the doctrino we learne heere Silas That the most louing God is content not onely to loue his children but withall doth assure them of his loue so as they certainly know that they are loued and are cheared in their hearts by the perswasion of his loue For as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it or to a poore man to know where much treasure is whiles himselfe cannot come at it so it is nothing to heare and know that there is much loue hid in God except our selues feele it and become partakers of it Examples we haue of the Apostles many other beleeuers Acts 5 41. Rom 8 38 39. who haue had the sence of Gods loue in their hearts and haue reioyced therein euen in their extreame afflictions in the flames of fire and depth of Dungeons horrible and darksome Tim. Haue the faithfull a feeling of Gods loue alwaies in one tenor and like measure Silas Neither of both but by sinnes and temptations it is often interrupted as the light of the Sunne is darkned and lessened by mistes and clowdes yet this loue of God shall alwayes endure in them because God altereth not Tim. Whence commeth the feeling of Gods loue Silas It is the especial worke of Gods spirite of Adoption Rom. 8 16. and it commeth by the free gift of God who giueth it to all the members of his son Rom. 8 9. Ephes. 1 13. Tim. What doth the sence of Gods loue giuen them by the spirit worke in the faithfull Silas First a feruent and vnfaigned loue of God 2. Cor. 5 14. 1 Iohn 4 19. We loue him because hee loued vs first Secondly an hearty loue of our neighbor for Gods sake 1 Iohn 4 21. Thirdly ioy in the holy Ghost 1 Pet 1 8. Lastly great encrease of hope in a more full assurance of inioying the glorie looked for inasmuch as God who loues vs and holds vs deare vnto him cannot change nor deceiue vs. Silas I pray you tell vs heere is it the nature of hope to bee certaine and to giue this assurance ye speake of Silas Of hope generally taken it is the property only to looke and expect for a thing which wee haue not Rom. 8 24 25. but the certainty and assurance of hope growes from the nature of the things hoped for which if they be certaine and haue sure and certaine causes the hope is certain and assured otherwise it is not for hope

to wit by the receiuing it with the hand of faith Secondly that this we get by Christ that we shall raigne in life not onely here by grace but be heirs of a glorious kingdome in heauen and so our happinesse by Christ exceeds that which we lost in Adam Tim. What do ye note here where it is said sin and death raygned by Adam Sil. That not onely they entred vpon all men but mightily raigned ouer them so to haue a predominant power Tim. What is it for sin and death to raigne Sil. To rule in men and as a King to subdue them to the lusts of sinne so as they can doe nothing but what sin will neither can they goe a foote from death but all they doe euen their go odlicst workes tend to death and condemnation for all deeds how glorious soeuer in shew yet are but gorgeous sins in men vnregenerated Tim. Is this the condition of all men before Christ be rereceyued by fayth Sil. It is so euen the elect of God are vassals to sin and to their corrupt lusts which worke in them to destruction so as their fairest workes are deadly and damnable Ephe. 2. 2 3 12. Titus 3 3. Rom. 5 6. Tim. What followes hereof Sil. That the elect before they beleeue are so farre off from beeing iustified as they bee in most miserable case slaues to sinne and death in bondage to Sathan which should worke in such as are vnder the kingdome of sinne and death to let them see what great cause they haue to looke after a Christ and Sauiour Tim. But how shall men know they stick in the power of sin and death Sil. By these two marks first if neuer they felt the bondage of sinne nor suspected the flauery of it Secondly if they do not taste the sweetnes of their liberty and reioyce in it aboue all things Tim. What should it woorke in such as are brought out of this raygne Syl. A continuall thankfulnesse to Christ expressed by a care neuer to look back to the seruice of sin from which they are so graciously freed Tim. What is meant by that righteousnes Sylas By an excellency he noteth the righteousnesse of Christ Iesus Tim. How manyfold is his righteousnes Sylas Twofold first essential as he is God Iehouah our righteousnes Ier 23 6. that is his deity or diuine essence which is righteousnes it selfe and giuer of righteousnes to other creatures Secondly accidentall which belongs to his manhoode and is inherent in the man Christ or in his humanity as a quality this accidental righteousnes which is a quality is twofold first an habit of most perfect vprightnes and holines infused into his humane nature euen from the moment of his conception by the holy Ghost This is opposed or set against the corruption of our nature of the imputation whereof at the eight Chapter is spoken at large The second is the most absolute Iustice and obedience which hee performed in the actions of his life and sufferings of his death this is the effect or fruite of the former habit it is distinguished of Diuines into actiue righteousnesse consisting in the fulfilling the workes commanded in the morall Law or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law The imputation of this wee haue heard of in Chapters 4 and 5. vnto the 11. verse and now in this place he entreateth of his actiue righteousnesse as it commeth instead of that guilt of Adams disobedience imputed to his posterity Tim. Why is his righteousnesse called Grace Sil. To note how we come by it that is by free fauour and what our condition is by meanes of it Tim. Why doth he adde aboundance of grace Silas To note that this Grace did ouercome Adams offence for that was but one acte Christs righteousnes consisteth of many actions Secondly that was but one fault his righteousnesse both quits vs from that and all other sinnes and gets vs to be pronounced iust worthy of eternall life And besides all this with that grace of righteousnesse there goeth the reforming of our nature breaking the force of sinne and framing vs againe to Gods Image which cannot be lost as afore hath been saide Tim. But how do we obtaine to this guift of righteousnesse Sil. By our faith receiuing it For it is the proper Office of Faith to receiue Christ and belongs to no other grace whatsoeuer as Iohn 1 12. Rom. 5 11. Galath 3 14. Tim. Is this receiuing necessary Silas So necessary as without it Christ and his perfect righteousnes cannot profit vs no more then cloaths not put on or meate not taken into the stomacke or a great guift neuer receiued Tim. Is there in this behalfe any difference betweene Christ and Adam Silas There is so and very great for beeing all in Adams loynes when he sinned we sinned with him and so euery one at the instant of our conception are corrupted by sinne whereas though Christ were promised from the beginning and had suffered death long since yet it doth not benefit vs till we do beleeue and receiue him Tim. What should this admonish vs of Silas That great neede there is that euery one labour for this true faith Secondly the blessed estate they bee in which haue it for they haue receiued Christ and his righteousnesse vnto life eternal by which assurance they be armed against doubtings Tim. When it is heere saide That such as receyued Christ shall raigne in life What is meant by life Silas That spirituall life of grace whereby the beleeuing soule now liues to God which heereafter it shal liue with him in glory Tim. What is meant by raigne in life Sil. When the righteousnesse and grace of Christ so beareth sway and ruleth in the soule as though one haue still many sins yet he standeth against their motions and feares not the guilt and danger of them and so is brought at last to saluation Tim. What learne ye now from this place Silas That these fiue things are knit together Christ Righteousnesse Grace Faith and Life haue one haue all lacke one lacke all Secondly that the Grace and righteousnesse of Christ hath set beleeuers in better condition for happinesse then they lost by Adams fault First because that was chaungeable this is permanent this word shall raigne noting perpetuity and euerlastingnesse Secondly that was to bee enjoyed in earth euen in Paradise this in the kingdome of heauen noted in the worde Raigne where God hath his seate and throne and raignes in glory there shall beleeuers raign likewise For they shall sit on thrones euen as Christ shal sit vpon a throne DIAL XV. Verses 18 19. Likewise then as by the offence of one the fault came on all men to condemnation so by the Iustifying of one the benefit abounded towardes all men to Iustification of life For as by one mans disobedience many were made sinners so by the obedience of that one many shall bee made

The power of God which was then chiefely declared to his glory when Christ was raised from the dead and in vs it is shewed manifestly when casting away sinne we liue vncorruptly and holily Tim. What is signified by newnesse of life Silas The blamelesse life of Christians or purenesse of liuing Tim. By the word Walking what doth he teach Sil. That of a pure and blamelesse life there be certain degrees as in walking there is a going forwards to a certaine place so there must be a profiting in Christianity more and more Tim. Thus farre of the parts now tell vs the true and proper cause of our Sanctification Silas Our communion with Christ Iesus dead buried and raised againe or our fellowship with the death buriall and resurrection of Christ which is meant by those phrases of being baptised into the death of Christ and of being buried with him heereby signifying vnto vs thus much both that Christ when hee dyed and was buried was in our stead as our surety and also still communicateth the merite and vertue of his death and resurrection to such as are one with him for the destruction of sinne as well as for remission Tim. Shew vs this more plainly what your meaning is Sil. They which are the members of Christ by faith there is a power and vertue deriued and conueyed into them from his death and buriall for the beating downe and consuming the strength of sinne and from his resurrection to the quickning and raising vp their minds and wils to the study and loue of godlinesse Tim. Tel vs now distinctly and particulerly how doeth the death of Christ auayle to the mortifying and killing of sin Sil. Thus Christ Iesus consists of two Natures hee is God and Man as man hee dyed Now the power of his Godhead did in his death vphold his manhood from sinking and gaue merit to his death and the same Diuine power workes in his members for mortifying sin thorough his death Tim. How doth his buriall profit to the buriall of sinne or to progresse of mortification in vs Silas Christes bodie buried was by his diuine power kept from corruption in the graue and that verie power of Christ buried workes the continuall wasting of sinne that it may dye by little and little in his people Tim. Shew vs now how our raising to a newe life is effected by Christ his resurrection Sylas That diuine power that raised the dead bodye of Christ out of the graue worketh in the elect the resurrection of their soules from the death of sinne to the life of righteousnesse Tim. What doth follow of all this Silas First that Christ is a Sauiour not by merit onely but also by vertue and efficacie Secondly euery christian that desireth to partake in the merit of Christs death for Iustification must labour to haue fellowshippe with him in his death for mortification and to feele the Vertue of his resurrection vnto newnesse of life Thirdly such as haue fellowship with his death for the leauing of sinne with a hatred of it and with his resurrection for the leading of a godly and a iust life out of a loue vnto God and to his Law do thereby declare that they are one with Christ himselfe grafted in them Tim. How is our Sanctification made knowne to a Mans selfe and vnto others Silas By two pledges and testimonies the one inward the other outward the inward is the change of our affections when the heart loatheth the sinnes it was wont to loue and striueth against them and loueth such Vertues and duties as once it did abhorre endeauouring to do them with a desire to please and glorifie God The outward pledge is baptisme which is no empty bare but a powerfull pledge and instrument thereof Therefore it is said We are baptized into his death that is to say it is an effectuall pledge of our fellowship with Christ in his death aswell to Sanctification as to Iustification Tim. Declare how Baptisme is a pledge of our sanctification in all parts of it Silas The holy Ghost by the water of Baptisme being sprinkled vpon the childe as by an instrument not onely sealeth but worketh Sanctification by linking knitting the elect nearer vnto Christ from whome they draw vertue and power not onely for the mortifying the burying of their sinnes but for the pleasing of God in a new course of life Or thus the death of sinne is effectually represented by the water cast on vs at our baptisme and buriall of sinne by our being vnder the Water and by our comming out of the water is signifyed our arising out of our sinnes to a better life thorough the power of the holy Ghost applying Christ his death and buriall for the beating downe of our corrupt Nature and his resurrection or our quickning to godlinesse of liuing Tim. Then the power of Baptisme dependeth not vpon the Element of water or on the Minister or actions performed in the ministration Silas No surely but vpon the ordinance of Christ appointing it to be a pledge of remission of sinnes and repentance and vppon the Spirite and diuine power of Christ working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers Tim. Whereof should this put vs in minde Silas That such parties as are baptized are much beholden to God for such a testimony and instrument of his grace and in this regarde stand bound to depart from sinne and to liue godlily especially hauing made a solemne Vowe and couenant in their Baptisme that they will not serue sinne in the lust thereof but God in keeping his word and doing his will therein reuealed to the vtmost of that Grace which they haue receiued DIAL III. Verse 5. For if we be planted with him to the similitude of his death so shall we bee to the similitude of his resurrection Tim. VVHat is the drift of this Text Silas To make it manifest that the power grace of dying to sinne and walking in a new life is deriued and borrowed from Christ Iesus Tim. How is this declared and made plaine Silas By a similitude or comparison of planting For as it fareth with a grift translated from an old stocke into a new so is it with elect beleeuers As the grift liueth groweth and fructifieth by the iuyce drawne from the new stocke into which it is planted so the elect beeing taken out of the olde rotten stocke of Adam and planted into that Noble stocke Christ Iesus they participate of his heauenly Spirite by whose vertue applying the death and resurrection of Christ to them they receyue power to die to sinne and to liue to God Tim. What is meant by the similitude of his death and resurrection Silas Thus much that what was done in Christ by nature must be likewise done in vs by Analogie or proportion as thus Christ dyed naturally so wee must feele in our selues a dying of our sinnefull desires as hee rose againe out of the graue so

written in the Preter tense or in the time past to signifie that our iustification is perfect in this life wheras when he speaketh of our vnperfect Sanctification he vseth a word signifying time to come Romanes 7 24. Who shall deliuer me c Tim. Who are the parties that are partakers of this freedom and deliuerance Silas All beleeuers without any difference of sexe age stature condition or nation whether Iew or Gentile Tim. Why then doth the Apostle vse this phrase saying Hee hath freed me rather then hee hath freed all the faithfull Silas First as hee set himselfe before an example of weakenesse and spirituall strife so now also of confidence 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 generall assent to the Scriptures without particular affiance in the promise of Christ. Tim. From what thing are we deliuered by Christ Silas From Sinne that is from our vnregenerate nature 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 oftentimes 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 remaining sinne shall neuer condemne them because Christ hath freed and deliuered them from it perfectly allowing 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 ignorant 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 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 humane 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 destruction 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 Father to take the nature of man in the wombe of a virgin free from sinne by the worke of the holy-Holy-Ghost to this end that he might restore our nature vnto such a perfection 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 before and after our regeneration From whence doth follow that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome 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 creation 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 rebelling 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 saluation 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 cannot do Silas By Law is heere meant not the Ceremoniall but the Moral Law which is impossible to iustifie a man before 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