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. XIIII.

Verse 18. For in me, that is in my flesh, dwelleth no good thing, for to will is present with me, but I finde no meanes to performe that which is good.

Tim.

WHat is the summe of this Text?

Silas.

It containes the second paroxisme or fit of Pauls spirituall conflict, which doth heerein consist, that when his will was prompt and ready to doe good, it had no good effect, but a quite contrary, being forced by dwelling-sinne, to doe the e∣uill he willed not, and not to doe the good which hee willed.

Tim.

Wherein differeth this fit and part of his conflict from the former?

Sil.

In the former fit Paul was troubled that his sinful infirmities hindred him from doing good, and forbca∣ring euill things, so perfectly as hee would and should now heere in this second fit he is molested with this, that he found his vpright purpose and heart so weake, and sinfull corruption so strong, as it did some-times drawe him vnto things and actions directly contrary vnto his renued mind, and to Gods holy will: the goodnesse of his will, was not answered with sutable deeds, but the quite contrary rather.

Tim.

What be the parts of this Text?

Silas.

Two: First, a proposition in these words, [I know that in me (that is) in my flesh, dwelleth no good thing.] Secondly, a reason in these wordes, [for to will is present with me, &c.

Tim.

What is meant by this that he saith, [I know?]

Sil.

Thus much: as if he should frankely say, I freely and frankely acknowledge it as a thing known certaine vnto me to be so. Thus the holy Apostle hideth not, but ingenuously confesseth his weaknesse and disability to effect what he willed well.

Tim.

What are we to learne from this?

Silas.

In this example of the Apostle, we are to note a Christian duty, that wee must not dissemble the weake∣nesse of vnregenerate nature, but be ready to confesse it ingenuously, and to acknowledge it when it shall make to Gods glory, and the good of others. Secondly, this reproues such Hypocrites who will not be knowne that they haue any conflict in them, or finde any defect, as if they did onely that which is good, without all strife.

Tim.

What good is that he speakes of, when he saith, it is not in h mselfe?

Silas.

Not naturall nor morall, but spirituall good; by the doing where of God is well pleased. The earnest de∣sire and study heereof, he complaineth, that hee alwaies hath it not in him.

Tim.

But the Apostle had the holy Ghost dwelling in him, how then doth he say, he had no good dwelling in him?

Sil.

When he saith, that there is no good dwelling in him, he expounds himselfe and saith, that hee meaneth* 1.1 it of his flesh. For by this worde flesh, is not meant that externall part of man which is called the bodie: but the sinfull corruption of our Nature, which is conueyed in∣to vs by carnall generation.

Tim.

But this was mortified and cured in Paul by the grace of Sanctificat on, how then could hee say, [That he hath flesh?]

Silas.

His sinfull corruption was indeede mortified, but yet in part onely: and therefore by flesh, is heere meant that remainder of sinne, which doth still sticke in his reason and will, and other parts of his soule and bo∣die, which may be thus more plainely expressed. The Apostle meaneth by his flesh the whole man, so farre as

he was not regenerate, & had not perfectly and vniuer∣sally put off the olde man and naughtinesse of nature.

Tim.

Shew vs now what is meant by awelling?

Silas.

A firme or fixed seate or abode; which is more (not to dwell) then not to be in him.

Tim.

What is the meaning of this whole sentence, That there was no good dwelt in 〈◊〉〈◊〉 flesh?

Silas.

Thus much: that by reason of sinne that was resident in his nature, his purpose and care of spirituall good was not so firme & constant, but that it was tum∣bled & ouerturned sundry times, by the contrary blasts of euill lusts and concupiscence.

Tim.

The Words being thus expounded, tell vs now vvhat vve are to learne out of them?

Silas.

First, that Paul did diuide himselfe into two parts; whereof the one is heere called the flesh, and the other the inward man, verse 22. Secondly, that a rege∣nerate party as he hath two parts, so he knowes them, & can discerne them; as Paul heere complaines of his flesh; but afterwards giues thankes for his inner man. Third∣ly, godly personnes are corrupted and depraued not in senses or sensuall parts and affection onely, but in their will and minde. Fourthly, if it bee thus with beleeuers, much more is it with them that beleeue not that there is no good in their flesh. Fiftly, they are deceyued, which thinke, that though men beleeue not, yet their minde remaines perfect in nature, able enough in all thinges to direct them to that which is right. Sixtly, they also are deceiued, which thinke, that before regeneration a man may do good workes, which may please God, & to me∣rit of congruity. Lastly, they are deceiued, which say; that if men do what lyeth in them, then God will grant them his grace: for let men vnregenerate do what they can, yet they do naught but what is euill. For their flesh and corrupt nature, is the ground of all that they do, & therefore they must needs sin. For the flesh is aduersaric to all good, and parent to beget all euill.

Tim.

What other instructions are to bee gathered from this part of the Text?

Silas.

That no regenerate person can perfectly keepe the Law, because they haue flesh in them. Secondly, that euill motions be sin, for they are called flesh. Thirdlie, that the best things which best men do, neede forgiue∣nesse, being stained with flesh.

Tim.

Now come to the second part of this Text, and tell vs what is the summe of it?

Sil.

This second part containes a reason of the pro∣position in the former Verse, that howsoeuer hee could* 1.2 will that which was good, yet his sinful nature so pluckt him away, and hindered him; that not onely he fulfilled not the good which he would, but the euill which hee abhorred, and therefore there was no good in his flesh.

Tim.

What is heere meant by [To will is present with me?]

Sil.

By will is meant, not absolutely to wil, or to wil euil, but he meaneth the willing of that which is good, as was expressed before: and by (present) he meaneth that it is ready at hand, on euery side pricking him forwardes to God, as corruption is readye to incite him to euill: and [by me] he meaneth me Paul as I am renued, or touching my inward man.

Tim.

What is the instruction to be taken from these wordes thus expounded?

Silas.

Seeing Paul affirmeth of himselfe being regene∣rate, that his will was earnestly bent to God, it followes that a ready purpose and inclination of the heart in all things to please God, doth agree onely vnto that man, whom God by his grace hath made a new man. Exam∣ples heereof we haue in Dauid, Psalme 119. in Barnabas, Acts 11, 23. In Ioshua, I and my house will serue the Lorde, Iosh. 24, 15. For as it is a marke of a wicked man willing∣ly to purpose to liue in any knowne sinue; so, when as there is a wil prepared in euery thing to please God, this is a note of a new man.

Tim.

What vse is to be made of this point?

Silas.

First, it admonisheth the godly to striue for this readinesse of will after doing good things. Secondly, it comforteth such as finde this in themselues, beeing a testi∣monie to them of their regeneration. Thirdly, it is a wit∣nesse against such as lacke it and haue the contrarie: let such betimes bestirre themselues to get their hearts chan∣ged.

Tim.

What is the meaning of that which followes (he found no meanes to performe that which is good?)

Silas.

Thus much, that when he had a desire & wil to do* 1.3 good things agreeable to Gods law, hee did lacke abilitie in his deedes to performe what his will purposed to do; as prisoners that are escaped, would goe twentie miles a day, yet cannot go one; sicke men that do recouer, would walk vp and downe, but are too weake yet to do it; poore men which would doe more good then they are able: so the re∣generate they purpose and would do a great many things, which they lacke strength to effect and do.

Tim.

This should shew that Paul was no regenerate person, for of such the Apostle saith, that they haue from God both the will and the deed?

Sil.

In that the Apostle would do that which was good, he had this of God, which prooues him a regenerate man: for when the Apostle sayeth, the deede and performance is from God as well as the will: he meaneth not that it is so alwayes, and in euery particular act of a renued man, but often times it is, and for the most part as it pleaseth God to giue assistance: therefore it is saide there, according to his good pleasure; now Paul for most part, could as well doe good as will good.

Tim.

What instruction ariseth from hence?

Silas.

That it is not possible for any godly person what∣soeuer, to doe any good so perfectly, as that there shoulde not be any sin in it: the reason is first, because the godly being not perfectly renued, therefore there must needs be some want and defect in the greatest good they doe. Se∣condly, because wicked desires be neuer absent from them

wholly, therefore good is neuer done perfectly by them: for as godly persons cannot perfectly doe euill, because they haue good desires in them, which resist sin and call the to the right way: so they cannot perfectly perfourme that which is good, because they want not euill desires, to cor∣rupt and hinder them.

Tim.

Seeing this is so, to what purpose and end is it then that God should forbid them euery lust, and command them with all their hart to loue him?

Sylas.

Though the godly cannot be perfect, yet these precepts are not vnprofitable to bee set foorth vnto vs to bee learned; for they serue the godly first to let them vn∣derstand that they haue neede of a remedy and must seek it, seeing they haue sin; as sicke men must seeke for a medi∣cine. Secondly, they are by these precepts put in minde whereunto in this mortall life, by profiting they must en∣deuour themselues. Lastly, they knowe by them where∣unto they shall attaine in the blessed immortalitie of the life to come; for vnlesse these precepts one day should be perfourmed, they should neuer at al haue beene comman∣ded.

Tim.

Now shew vs how we may apply these things vnto our benefit and ed fication?

Tim.

First, it ministreth occasion of being humbled, e∣uen in and for the verie best actions of our life, which bee∣ing vnperfect and spotted, cannot please God without par don by Christ. Secondly, it reproues such as haue their minds lifted vp, when they haue done or spoke something well, whereas the imperfection of the deede ought to bee before them to abase them Thirdly, when Christians haue shewed their best care and endeuour to doe good things, they must not bee discouraged for such wants and faults which stick vnto their doings; but heartily repent, asking fogiuenesse of Christ, and striuing to do better. For as an earthlie father perceiuing in his childe a good will and de∣fire to please him, taketh that hee doeth in good woorth though it be faultie: so will God spare his owne children,

that doe good things willinglie though weakly, Mala. 3. 17. I will spare them as a man spareth his owne Sonne that ser∣ueth him. Lastly, it reproueth such as thinke the keeping of the law to bee possible; whereas it is a transgression of the law, not onely to doe what wee should not, but to doe lesse then we should; a want of perfection breaks the law, no lesse then an euil done; from such defects none are free, no not Paul himselfe.

Notes

• * 1.1

  Non loquitur de carne Physi∣ce, sed I 〈◊〉〈◊〉 o∣gice. 〈◊〉〈◊〉.
• * 1.2

  3. Part.
• * 1.3

  Voluntas bo∣num eligit, care bonum eligit intercipit. Paraeus.