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. XIII.

Verse 17. Now then, it is no more I that do it, but sin that dwelleth in me.

Tim.

VVHat doth this Text containe?

Silas.

A second conclusion, inferred and gathe∣red from the first combate betweene grace and corrup∣tion in the heart of Paul, or betweene a good will and a bad deed: the conclusion is thus much. If I Paul do what I hate, and what I would not do, then I doe it not (as I am renued) but sinne dwelling in my Nature doth it, by drawing me from good to euill; whence it is too mani∣fest, that the force of sinne is yet great in me, and that I truly complained in verse 14.

Tim.

What Instructions are we to learne from this Con∣clusion?

Silas.

That euery regenerate man is diuided into two men, or into two parts, that is, himselfe and sin, the new man and the old, grace and corruption, flesh & the spi∣rit, the law of the minde, and the lawe of the members. The reason heereof is, because in this life theit regene∣ration is vnperfect. Secondly, that a regenerate person takes his denomination from the better part, that is, from grace which raigneth in him, not from sinne which

doth but dwell in him. Thirdly, that part which is re∣generate and renued in a man neuer sinneth, but it is that part which is corrupt and vnrenued that sinneth, & doth euill. Fourthly, it affoords a plaine and euident marke to discerne a man that is regenerate, from him that is not regenerate.

Tim.

Before you doe particularly name the markes of a rege∣nerate man set downe in this verse, tell vs how many markes are contained in this Chapter, whereby we may iudge of a rege∣nerate man?

Silas.

There be seauen seuerall markes of the regene∣rate Children of God, set downe in the latter part of this Chapter; that is, from the 14. verse to the end of it. The first is, to will that which is good, and to hate sinne, verse 15. The second, to consent to the law that it is good, and to delight in the sound knowledge and spirituall obedi∣ence thereof, verse 16, and 22. Thirdly, to haue an in∣ward man, that is, such a man as is in secret and in the Spirite, verse 22. Fourthly, to feele a strife and fight be∣tweene the law of the members, & the law of the mind, verse 〈◊〉〈◊〉. when the Spirite doth lust against the flesh, and the flesh against the Spirite. Fifthly, to account it our wretchednesse, to haue sinne still abiding and forci∣bly working in vs, and in this respect to groane and to mourne in our soules, verse 24. Sixtly, to desire vnfai∣nedly and constantly a perfect deliuerance from sin, gi∣uing thankes from the heart to God through Christ, for the grace of deliuerance already begun and wrought, verses 24, 25. Lastly to be led captiue vnto the Law of sinne, verse 23. which is all one with this named in our Text, to haue sinne not raigning but dwelling in them. For there is as great difference betweene sinne raigning and dwelling, as is betweene a king ruling a kingdome, and Subiects dwelling in a kingdome; or betweene a Maister in a family gouerning the house, and seruants in the house.

Tim.

What is meant and signified heere by this word dwell?

Silas.

It is a Metaphor, or borrowed speech from the power and gouernment of house-holders, signifying the true and mighty presence of sinne, forcibly crossing and mightily striuing against the motions of the 〈◊〉〈◊〉 in the heart of a regenerate man. This powerfull presence of sinne dwelling in vs, may be declared and set foorth by the comparison of seditious subiects, mutinous Citti∣zens and seruants, and of quarrelsome Inmates; who though they do but dwel in a kingdome, Citty or house, yet do prooue exceeding troublesome to their Princes, Gouernors, Owners, or Maisters: Likewise dwelling∣sinne doth mightily hinder good in Gods Children, and pull them to euill things.

Tim.

What vse and profit is to bee made heereof vnto our selues?

Sil.

First, it is a comfort to Gods Children that sinne doth but dwell in them, and is kept by grace from ex∣ercising any dominion ouer them. Secondly, in that they haue sinne still dwelling in them, it must warne thē to bee very wary, watchfull, and circumspect, as one should be that hath a cut-throate dwelling in his house, or a secret traitor in his Citty. Thirdly, this reprooues such as knowing that there is such a cumbersome mate or guest as sinne dwelling in them, are yet secure: but much more it reproues such as are secure, and yet haue sinne raigning in them, as if it were nothing to bee en∣thralled to such a Lord, as can pay no better wages but damnation in Hell.

Tim.

What other thing may we obserue out of this verse?

Silas.

That they doe wickedly abuse this sentence, which apply it to excuse and cloake their wicked and vicious life, as common Drunkards, whore-maisters, swearers, lyers, periured persons & such like; who vse to say for themselues, that they do not the euill, but sin that dwelleth in them. And there is very good reason for it, why this sentence cannot agree to such manner of men; namely, because they are not able in truth to say, that

they hate the euill which they doe, and that they would not doe it; because they sinne willingly, rushing into sin as a Horse into the battaile. For when they sin they sin wholly because they are wholly flesh & corruptiō: wher∣as this sentence cannot agree vnto any but to such as by grace hate the euil they doe of frailty, & by grace would doe the good which by sinne they cannot doe