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 15. For I allow not that which I do; for what I wold that I do not, but what I hate that I do.

Tim.

VVHat 〈◊〉〈◊〉 the purpose and drift of this Text?

Silas.

The Apostle Paul intendeth in his owne* 1.1 person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace; the which he setteth forth by re∣hearsing three sharpe assaults (like three strong fits of an Ague) which his flesh and corruption did make against his minde, being renued by the Spirit. The first assault, is, that he found in himselfe two contrary grounds of his actions, to wit; Originall sinne, still abiding in his na∣ture, and his regenerate wil wrestling like the two twins in Rebeccaes wombe; the one made him hate God, and do that which is euill; the other, caused him to hate e∣uill, and to will that which is good, vnto verse 18. The second assault was, that, when his purpose and will was good, it had no good effect but a quite repugnant and contrary effect, verse 19, 20. The third is, that hee felt two contrary Lawes enforcing him; the one, vnto ho∣linesse and life, the other, vnto sinne and death, Verse 21, 22, 23.

Tim.

Tell vs now what is the Sum of this present Text?

Silas.

Thus much: that though his heart being renu∣ed, did abhorre all euill, and approoue good things on∣ly, yet through sinne dwelling in him, he was violently drawne to those euill things which he abhorred, & from those good things which he allowed, which proues his former complaint to be true; for hee did thinges quite contrary to his iudgement and will, through the force of flesh remaining, haling and carrying awry.

Tim.

What be the parts of this Text?

Silas.

Two: First, he generally propoundeth the strife betweene his will, being good by grace, and his nature remaining corrupt, in the 15. verse. Secondly, hee doth more particularly and distinctly, lay downe both the

parts and members of this strife, in verses 16, 17.

Tim.

Now come to expound the words, and tell vs what is heere meant by allowing, [I allow not.]

Silas.

The word in the Originall Text is [I know not,]* 1.2 which signifieth not onely thus much, I allowe not, or approue not, but I hate, abhorre; and condemne, as it is expounded in this verse [But what I hate.]

Tim.

What doth he vnderstand by [That which I do?]

Silas.

Not a wicked life, or any sin willingly commit∣ted and done wilfully against Conscience; for Paul be∣ing conuerted, neither did nor could do so: but he mea∣neth first sinfull thoughtes and motions sweruing from the Law of God, or defect in his loue towards God and men. Secondly, sinfull affections, as anger, enuy, pride,* 1.3 and such like. Lastly, some things done in outward ac∣tions, repugnant to Gods will and his owne.

Tim.

But vnder these words [That which I do,] may wee not comprehend crimes & notorious sinnes?

Silas.

We may: if so be wee will take Paul generally to speake of all regenerate men, whereof many through frailty take gresse fals euen after their calling, as it is to be seene in the example of Dauid, Peter, and other of the Saines: but we cannot so expound it, if it be limited to* 1.4 Paul, who liued vnblaincably when hee was a Pharisic; therefore much more vnrebukcable now, beeing an A∣postle, Acts 24, 16. He is set forth as an example vnto the Saints, of an holy vnreproueable life.

Tim.

What Instructions do ye gather from the words thus expounded?

Silas.

First the Children of God in their regeneration do not receiue fulnesse of grace to do wel. For then they should do nothing which they allow not, but their will and their deed should accord, both should be perfectly good. Whereas in Paul, his decde and will disagree∣ed both in doing euil, and leauing good vndone.

Tim.

What vse is to be made of this instruction?

Sil.

First, it doth reproue such as do hold, that the re∣generate

in this life cannot sinne, as Familists. Secondly, it admonisheth al men to finde out and acknowledge their imperfections with griefe, and to striue towardes perfection. Lastly, it doth serue to comfort such, as doe labour vnder sinful infirmities and defects. For this was the Apostles case. How much lesse maruail, if it proue so with others inferiour to him.

Tim.

What other instruction ariseth out of these words?

Silas.

That it is a good sign of a regenerate man, when not onely conscience checketh, and iudgment disliketh, but his heart dissalloweth and is displeased with the euil he doth; because this bewraieth, that they are not whol∣ly vnder the power of originall sinne, but haue another beginning and ground of their actions, euen grace and the holy Spirit of God, from whence comes that hatred of euil, and desire of good.

Tim.

What vse are we to make of this second instruction?

Silas.

First, it proues them to be meere naturall & vn∣regenerate men, who do allow and be pleased with their sinnes that be in themselues and in others. Secondly, it admonisheth the godly of their dutie, which is not to al∣low, but with hatred to condemne euery sinful thing in themselues, euen to the least motion and lust, not at any hand after it is knowne bearing with it, but stirring vp the heart to detest and lament it with godly sorrow, in regard it is an offence to God.

Tim.

What is the third Instruction?

Silas.

That the elect of God being regenerate, they are neuer so giuen ouer, as to sinne with their whole wil, be∣cause this is true of them all, that they allow not the e∣uill which they doe: so that in all their euils and sinnes, there is some striuing in their will against them though it be but faintly and in great feeblenesse, as it happeneth in great tentation.

Tim.

Shew vs now by what reason the Apostle prooues this proposition, that he allowed not what he did?

Silas.

By this reason, because both in the leauing vn∣done

good, and in the doing of euill, hee offended not willingly, but with a detestation and loathing. For the euill which he did was hatefull to him, and his will was to doe the good hee could not doe; not that Paul was compelled vnto euill, but that hee consented not to it with his whole will; his heart being now changed and made confermable to the law in part.

Tim.

What instruction is to be gathered from hence?

Silas.

First, we learne that the godly cannot doe al the good they would, because sinne hindreth them; and se∣condly, that they cannot doe all the euill as their lustes would, because they haue grace to hate and resist euill. For the Spirite lusts against the flesh. as the flesh doth lust against the Spirite. Gal. 5. 17. Obserue further out of this whole verse, that it is farre from the godly to ex∣cuse, extenuate, and cloake their sinne; they abhorre it and that out of a reuerence toward the law, vnto which their sinne is contrary: againe, in holy persons there bee beginnings of their doings, one whereby they wil good, and will not euill, called the innerman, law of the mind, Spirite, &c. the other whereby they are drawne from good vnto euill.

Notes

• * 1.1

  Sighes & cō∣plaints of tro∣bled sinners, can hardly be brought in order: yet Paul is not without Me∣thod.
• * 1.2

  Id est 〈◊◊◊◊〉〈◊◊◊◊〉 Aug.
• * 1.3

  Psal 10, 12. 130, 3.
• * 1.4

  Phil. 3, 17.