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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abide_v	lord_n	zion_n	91	3	9.3085	4	false

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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 dregges of his wrath and feele his bitter seuerity to bee very carefull not to drinke in sinne with greedinesse going on in euill with contempt of God and his word DIAL XIX Verses 23 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft thē in againe For if thou wast cut out of the Oliue tree which was wilde by nature c. Tim. HOw doth Paul proceede Silas Now he addeth a new argument to beate downe the pride of the beleeuing Romanes and to teach them humility It is taken from the hope of the Iewes reparation whose restoring to Christ howe desperate and forlorn their case may seeme to be he prooueth to bee possible in verse 23. also to bee probable and verie likely verse 24. Tim. Vpon what condition is it possible and by what reason is it confirmed to be so Silas By a reason taken from the power of God who by his almightines is able to engraft them into the Church on this condition that they did not remaine in their vnbeliefe As the Gentiles if they fall from the faith may bee cut off so the Iewes might be planted in and recouer their dignity of being Gods people if they did not still continue vnbeleeuers and contemners of the grace of Christ. Where of it doth not follow that to doe so is in their owne liberty but it must come from God who worketh both the will and deed Tim. What are we to learne from these condition all wordes if they abide not in vnbeliefe Sil. First the sinne of vnbeliefe in the obstinate refusing of Christ and his grace offered so kindely and freely was the true cause why the Iewes were cast out from being Gods people which shews what an horrible sin vnbeliefe is of which a certaine Diuine hath truely written that it is the grand-witch which worketh all euill and mischiefe both to the body and soule of men in this life and in the world to come For it shutteth the hands of Gods bounty that hee cannot giue good thinges as it is written in the Gospell that Christ could not do any great work because of their vnbeliefe Math 13 58 also it openeth the hand of his iustice and draweth down euen eternall vengeance as well as temporall as it is saide afore verse 20 Because of vnbeliefe they are broken off and Reuela 21 8. which must cause men to hate this sinne as they abhorre a Witch or a Serpent and to striue against the same as against death hell and destruction Secondly wee learne that though the Iewes being very grieuous offenders as also very sore and very long plagued yet their conuersion is not to bee despaired of so they returne repent and beleeue they may be saued thogh through vnbeliefe they crucified the Lord of life And withall wee are taught generally that wee ought not to cast away hope either of our owne or of the saluation of other howsoeuer great transgressors and of a great time and standing in sinne so wee doe not abide still in our iniquity The reasons hereof be first because Gods mercies and Christes merites doe farre exceede mens trespasses for they be absolutely infinite so bee not our sinnes Secondly God hath promised grace and saluation to such as returne to him without exception either of the kinde of sinne or of the number or of the time but at what time soeuer as the Prophet Eze. speaketh chap. 18. also O house of Israel returne and thou shalt liue Eze. 18 20. Repent that your sinnes may bee done away Acts 3 19. Lastly if the Iewes were the greatest offendors that euer were for they killed that iust one desired a murtherer to be giuen them are not left without hope so they returne what good hope may other conceiue whose sins are not comparable to the Iewes if they will repent of that is past and hencefore liue godlily Tim. What vse is to be made of this knowledge Silas It confutes the Nouatians and other like heritikes who denied repentance vnto such as after baptisme did fall into any 〈◊〉 crime though it were of feare or other infirmities Secondly it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue that it is exceeding rich and deepe euen as a bottomelesse sea beeing indeed without eyther bottome or bankes And thirdly it giueth comfort against finall despaire to such as are out of heart with conceite and horror of their sinnes because they may be many and manifold being also most vgly or for that they haue long liued in them whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe yet are raised vp to a comfortable hope Lastly heere is an admonition to such as haue eyther committed 〈◊〉 great notorious sinne and doe liue in ignorance 〈◊〉 security hypocrisie prophanenes worldlinesse c. that they make haste to repent and to get out of their sinne as a man would with speed leap out of a quagmire or out of a deep dungeon or hot furnace for it is not the fil thinesse of their sinne that shall be able to condemne them so they doe not abide in it Sin damneth a man when it is abiden in and liued in without remorse or hatred against it or eschuing occasions and purpose of amendment but such as turne vnto the Lord with all their heart shall not dye in their sinnes the mouth of the Lord hath saide it Tim. But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ his Church for how can they leaue their infidelity no more then an Ethiopian can change his skinne or a Leopard his spots or how can they giue to themselues faith no more then an euill tree can againe make it selfe good or a bough broken off graft it selfe into the tree no more can vnbeleeuers conuert themselues become faithfull ones Silas It is true yet that which is vnpossible both to our selues and others it is possible with God God that by his owne power could make the world of nothing by his word which could diuide the sea and make it stand by his power as a wall and stay the course of the Sunne and open the earth and ouerwhelmne the world with water and cause the deafe to heare the lame to go the blinde to see the dumbe to speake the dead to liue which could cast out Diuels and dispossesse vncleane spirites by his commandement why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian did he not make Paul of a bloudy persecutor and a raging wolfe to become a sheepe yea a a shepheard and teacher of the flocke and why then can he not change a blinde obstinate Iew being an enemy to Christ into a faithfull member of Christ for God is able to graft them Tim. Yea but there be many 〈◊〉 which might bee done of God

in the Spirite verse 22. Fourthly to feele a strife and fight betweene 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 forcibly working in vs and in this respect to groane and to mourne in our soules verse 24. Sixtly to desire vnfainedly and constantly a perfect deliuerance from sin giuing 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 Cittizens 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 exercising 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 enthralled 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 wheras 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 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 euill 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 forbcaring 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 weakenesse 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 desire 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 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 into 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 bodie 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 vniuersally 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

against Christ his Crowne and dignity so is euery sinfull lust take heede and cherish it not but resist rather Tim. Tell vs now what is meant by the law of the mind Silas The law of the minde and the law of God they be all one in substance they differ but in respects for the same law which is called the law of God because it expresseth the will of God commanding good things and forbidding the contrary is also tearmed the law of the mind because it is most knowne in the mind and there raignes chiefly also because the mind renued is inwardly delighted with Gods Law Tim. What instructions doth this affoord vs Silas First that all the motions of a renewed minde agreeable vnto Gods wil must bee obeyed and submitted vnto as men obey the iust Lawes of their Prince For they haue such force to binde Christians to obedience as the Princes Law hath to binde the subiect Secondly that a renued minde and sinfull lust bee most repugnant the one to the other And therefore it is that a Christian hath a continual and greeuous combat and war with sin For no sooner can his minde guided by the Spirit frame it selfe to that which Gods law commands but presently he finds a most dangerous and strong conflict and resistance made by sinne against him Such as feele it doe marke it and mourne for it and bemone themselues to God their defence Tim. What is the euent and successe of this spirituall Combate in the Apostle Paul Silas That he was led captiue to the law of sin which was in his members Tim. What is meant heere by Members Silas It is a speech borrowed from militarie affaires or custome of warlike Warriours which in battell with their enemies do proue Conquerors such were wont to leade them as prisoners whom they had taken aliue being fast tied and bound and kept vnder their power as their bondmen and slaues In like manner sinfull lustes sometimes so farre preuailed in the Apostle as to leade him prisoner bound hand and foote as it were and to make him a Bondslaue to his sinne as hee saide afore I am solde vnder sinne And againe I doe the thing which I hate c. Tim. What is heere meant by the Law of sinne Sil. The same which was meant by the Law of Members to wit the corruption of nature with the euill Lusts thereof hauing force as a Lawe to rule and moderate our actions not wholly but in part Tim. What is the instruction that we are to learn by this Silas That the end and issue of the strife which the godly haue with sinne is sometime very heauy greeuous whilst they are brought vnder the power of sinfull lusts for a time as slaues and vassals which are subiect to a Tyrant Tim. The Apostle sayd in the sixt Chapter that sin should not haue dominion ouer the godly howe commeth it then to passe that sinne doth so ouercome the godly that it taketh them prisoners and captiues Sil. The Apostle meant in the sixt Chapter that sinne should not haue lawfull dominion ouer them such as a King hath ouer his subiectes whom hee ruleth without controulment Howbeit sinne as a Tyrant and Vsurper may subdue and ouercome the godly keeping them as prisoners against their will as many valiant persons vnable to resist are led captiue by the enemy Againe the Apostle in the sixt Chapter meant of full dominion and for euer whereas the godly are captiues to sinne in part onely and for a time for they wrestle out and ouercome at length by their faith in Christ. Tim. Seeing both the godly and the wicked are captines to sinne declare vnto vs more plainly what difference there is betweene Captiuity Silas The maine difference is this that whereas the wicked freely and with their whole will put themselues vnder the bondage of their wicked lusts godly men become captiues against their will with an earnest desire longing to be freed from their captiuity bondage which may bee thus further explaned The godly are ouercome with sinfull lusts not because they are willing but because they are weak to resist and being ouercom they are neuer quiet till they haue shaken off the power of their lustes that they may returne vnto their former chearefull seruice and obedience of God but the wicked being tempted with their lusts euil motions they yeeld vnto them without resistance This may be somewhat the better set foorth vnto vs by the comparison of two Soldiours in a warlike fight being of two Nations whereof the one bearing a false heart vnto his King and Country doth of set purpose and willingly yeelde himselfe to be taken prisoner and with purpose to practise treachery against his lawfull King The other is carried away prisoner because he was vnable to with-stand the force of his aduersary yet keepeth still a good heart to his king vsing all good endeuours to recouer his freedome Euen so it is heere in this case the godly come under the power of sinne surprised by deceitfullness of sinne and by the sleights of Sathan beeing vnable to abide their encounters carring still an vpright heart vnto God and to his seruice Whereas the vngodly make themselues voluntary slaues to Sathan and sin very willingly fighting vnder their banners against God and his word This whole matter will yet be made more cleare by some few instances and examples out of Scripture as first of Dauid who was ouercome by his incontinency being violently led captiue of it his hart striuing against it though with great weakenesse who beeing in the bonds of sinne did much desire and seeke after the freedome of grace as Psal. 51 throughout Secondly of Peter who was led away captiue of carnal presumption and security howbeit not of set purpose before nor without reluctation in the instant of yeelding and repentance or rising againe afterwards Lastly by the example of this our Apostle Paul who confesseth that sinne led him captiue and in this captiuity by sinne he mourned for his thraldome counting it a misery and suing for deliuerance But it is quite contray in the wicked as appeareth by the example of Caine Esau Ahab Iudas and others who did lye still vnder their captiuity not seeing any freedome or nor mistrusting or misliking their sluery Tell vs what profit we are to make of this instruction Sil. First heere is an exhortation to the godly considering the force of their enemies and their owne weaknesse and the hurt that sinne hath done to mighty strong men to put on the whole armour of God being excceding watchfull and giuen to prayer Secondly heere is an admonition for weake Christians to be meruailous heedfull vnto themselues with great mistrust of their owne infirmities when as such an one as Paul could not alwayes stand against the power of sinne Thirdly heere is consolation for such as at any time shall faint yeeld in the fight against sinne that they be not too much

any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it Ephes. 2 7 8. Secondly God so loues his Children as he is not onely good to them but rich to them and heapeth his grace vpon them See Ephes. 2 5. Thirdly wee haue no cause to enuy other Christians seeing God is rich enough to suffice all as the Sun hath light enough for all that stande in it Therefore as the Iewes are to be blamed for grutching at the conuersion of the Gentile whereby nothing was taken from the Iew so they are faultie and do sinne which frette at the prosperity of others either spirituall or bodilie This disease springeth frō hence that they consider not that the goodnesse of God is bottomlesse being such a fountain as can neuer be drawne dry his riches being farre vnlike worldly riches which are diminished by giuing Tim. Whence is the second authority fetched Silas From Ioel 2 32. Tim. How may it appeare that Paul doth rightly apply this to Christ and to faith in him Sil. By comparing this text with Acts 2 21. where Peter expoundeth this place of Ioell touching Christ saluation by him such harmony there is in the holy Scripture Tim. What doctrine learne we from this verse Silas That whosoeuer confesseth Christ and calleth vpon him is sure of saluation because God hath so promised Secondly that religious prayer is to be directed vnto God alone because hee alone is the searcher of the heart and is God alsufficient Gen. 17 1. Here falleth to ground inuocation of Saints Thirdly that there is no true prayers but in the Church of God which is the Sion and Ierusalem where the Prophet promiseth deliuerance and saluation Fourthly the people of God neuer pray to him in vaine for howsoeuer they are not heard in that very particular which they request for that God seeth it not expedient for thē yet seeing they that call on him are saued therefore hee is neuer called on without great fruite and wholesome effect This is a great encouragement to diligence yea and vnto constancy in calling vpon God through Christ considering that they shall be heard vnto saluation though they be not alwayes heard vnto their desire DIAL X. Verse 14. But how shall they call vpon him in whom they haue not beleeued and how shall they beleeue except they heare how shall they heare without a preacher and how shall he preach except he be sent Tim. VVHat is the purpose and drift of this text Silas Sithence the righteousnesse of faith is the onely true righteousnesse doth in common by the promise of God belong to 〈◊〉 and Gentile as we haue seene out of the former text The purpose of the Apostle is nowe to proue that the Apostles must be sent of God to preach the Gospell to both people to be as the ordinary meanes to be get faith and to bring them to Christ that through his righteousnes imputed to them they might bee saued And heerein a secret obiection is answered for our Apostle hauing soundly confirmed that our true righteousnesse before God which bringeth peace to the soule must be had not by working after the law but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised and that these promises equally belong to Iew and Gentile The next thing to be required was this how we might ordinarily come vnto attaine this faith and the righteousnesse which it layeth hold on whereunto Paul now answereth that this is gotten by means of Apostles and other Preachers sent of God to preach the word of the Gospell So as this text of all other Scriptures doth very plainly and worthily commend to vs the singular excellency the great fruite and necessity of the worde preached being the meanes ordained of God to conuay into the heartes of elect Iewes and Gentiles that most precious guist of faith which receiueth Christ and his righteousnes vnto saluation in heauen Tim. What argument doth the Apostle vse to proue his purpose by Sil. By a gradation or proceeding from the effects to the causes negatiuely or from the cause to the effect affirmatiuely Thus God by his Prophets promised saluation indifferently to Iewe and Gentile but without calling on God or prayer there is no saluation and none can pray without faith and no faith without hearing no hearing without a Preacher no Preacher without commission or sending Therefore it is necessary to all people for the obtayning of saluation that God send his Apostles and other Ministers to preach the word From the causes to the effects the argument runneth thus affirmatiuely it is by the free and merciful sending of God that men do preach such as preach ought to bee heard by hearing Gods word there commeth faith faith bringeth prayer prayer is a sure note of saluation therefore God must send some to bee Preachers that others may get saluation Or thus Gods sending causeth Preachers preaching bringeth hearing hearing breedes beleeuing faith worketh prayer prayer obtaines saluation This serues to stay the Iewes from grudging against the Apostles because the Gentiles being appointed of God to faith and saluation must not be denied the meanes and helpes by which God will saue his owne therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles Tim. After what fashion and sort is this text set downe Sil. By interrogations or questions which are negations in force and must euery one of them bee thus answered they cannot how shall they call on him in whom they haue not beleeued The answere is they cannot and so of the rest Tim. How many be the steps or parts of this gradation Sllas They be sixe First saluation Secondly calling on God Thirdly faith in Christ. Fourthly hearing Fiftly preaching the word Sixtly the sending or vocation of God which are knit together in one chaine as causes and effects the first being concluded of the last and the last inferred of the first as we haue before set downe Tim. What doe ye call saluation verse 13 Silas A deliuerance from all sinne and all miseries and the enioying of most perfect blisse in heauen This saluation is giuen the elect in this world imperfectly by iustification deliuering from all guilt and the whole punishment of sinne and by sanctification freeing them in part from the power and dominion of sinne and perfectly by glorification in the world to come discharging the elect of all the remainder of sinne of all corruption and infirmities whatsoeuer that they may be like Christ in his celestiall glory and felicity Tim. The calling vpon God how manifold is it Sil. Twofold first false and counterfet when men draw neare with the lips onely as the Pharisie prayed Luke 18. 11. Secondly true and sound when with our hearts wee desire of God needfull and lawfull things with sure trust to obtaine them through the intercession of Christ.