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.

Of Sanctification.

DIAL I.

Verse 1, 2. What shal we say then? Shall we continue in sin that Grace may abound? God forbid. How shal wee that are dcad to sinne, liue yet therein?

Timotheus.

WHat doth the Apostle entreate of in this sixt Chapter?

Silas.

Of Sanctification: whereby they which are Iustified, and haue their sinnes forgiuen them thorough Faith in Iesus Christ, are enabled to walke in a new life, and to doe good workes, so as they cannot licentiously liue in sin, though through infirmity they do sinne.

Tim.

What may we learne from this order of the Apo∣stle, in teaching Sanctification after Iustification?

Sil.

Two things: First, that the Doctrine of free Iu∣stification by faith, dooth not destroy good works, but produce them rather. 2. the doctrine of good works or Sanctification, must follow the Doctrine of Iustification: as an effect the cause, and fruit the roote.

Tim.

What be the differences betweene Iustification and Sanctification?

Sil.

Iustification, is an action of God, imputing to vs the perfect righteousnesse of Christ when wee beleeue in him. Sanctification is a worke of the Spirit, framing in the hearts of the elect, a new quality of holinesse. Se∣condly, Iustification remoues from vs the guilt & curse

of sinne, Sanctification remoues and takes away the rule and power of sinne. Thirdly, Iustification is as the cause and roote, Sanctification is as the fruite & effect, thogh both done to vs at one time. Fourthly, Iustification is perfect heere, Sanctification is vnperfect and encreaseth daily, till at length by degrees it bee perfected in Hea∣uen.

Tim.

What be the parts of this Chapter?

Silas.

Two: the first entreateth of the Doctrine of Sanctification, prouing that such as bee sanctified can∣not serue sinne, vnto the 12. verse. The second, hath the dutie of sanctified persons, who are exhorted to flye the seruice of sinne, and to liue holily, seruing righte∣ousnesse, vnto the end of the Chapter.

Tim.

How doth the Apostle enter vppon the Doctrine of Sanctification?

Sil.

By a Prolepsis, wherein he preuenteth a certaine Obiection against his former Doctrine.

Tim.

Where is this Obiection contained?

Sil.

In the first verse, in these words; Shal we remaine in sin, that Grace may abound?

Tim.

What is it to remaine in sinne?

Sil.

To fulfill the lusts of sin, with a purpose to con∣tinue in the obedience of sinfull lustes; which is a thing that cannot stand with grace, howsoeuer grace and sin may stand together.

Tim.

Tel vs now the obiection made against Pauls Doc∣trine, what it was, or what is the effect of it?

Silas.

This, that he had taught men to liue and abide in sin, that grace might abound.

Tim.

How did they raise this Obiection, and from whence did they gather it?

Silas.

From Pauls words, when he saide, Where sinne abounds, there grace more abounds.

Tim.

How did they collect & reason from hence?

Silas.

Thus: it is a good thing that Grace should a∣bound, therefore to liue securely and purposely to sin,

it is a good thing, for by that meanes grace shall abound the more.

Tim.

But if the encrease of sinne do cause grace to encrease, why should it not be good to encrease and multiply sin, seeing it is a very good thing that grace should abound?

Sylas.

This obiection is very faulty and absurd; for first it maketh sin and encreasing of sin to be the cause of grace, whereas it is but the occasion onely: as a discase makes a Phisition famous by occasion onely, for his skill in his Art is cause of his fame: so our sinnes beeing many and great, are occasions of illustrating and magnifying the grace of God, and not causes to purchase grace for vs; they are in∣deede properly causes ofire and vengeance. But howsoe∣uer sins are not, nor can bee causes of grace, yet there nee∣ded an aboundant and infinite grace to take away sinnes, beeing mightily encreased: this then is the first fallacy in their reason, that which is no cause put for a cause. The next fault, it is in the ambiguity of the word; for they take this word (where) as if it were as much as (wheresoeuer sin abounded) which is not so; many beeing ouerwhelmed with sinnes, as Cayne, Esau, Iudas, 〈◊〉〈◊〉, &c. which had not a drop of grace affoorded them. The meaning of the Apostle is this: where sin abounds, that is, of whome sin is aboundantly knowne and felt, with desire of the reme∣dy, which is Christ, towardes them grace is more aboun∣dantly shewed and knowne. Lastly, there is a fault about diuersity of time, for Paul speakes of sins done afore cal∣ling, these cauilers did wrest his sayings to sins afterwards: that whereas the more our sins are afore regeneration, the more aboundantly doeth grace vtter it selfe in doing them away: yet hereof it followeth not, that therefore one bee∣ing regenerate should sin more impudently, and securely.

Tim.

What other things doe ye obserue about this obiec∣tion?

Sylas.

How easy a thing it is for them which cauill a∣gainst the truth, and forsake the grounds there of, to fal in∣to diuers errours; therefore we should doe well when we

reade or heare Scriptures, to ponder them, ere by way of reasoning we gather any thing from them. Secondly, we may aslure our selues, that the doctrine of our Church tou∣ching iustification by faith without works, is a found doc∣trine, because such thinges are obiected by 〈◊〉〈◊〉, a∣gainst our teaching of this truth, as was against Paules tea∣ching the same; as that it opneth the window to sin, & o∣uerthrowes all care of good works. Thirdly, that the tea∣chers and their doctrine, bee subiect to wicked cauillati∣ons: and therefore they haue neede of wisedome and pati∣ence, and their hearers, of charity.

Tim.

Thus far of the obiection, now let vs heare what answer the Apostle maketh vnto this obiection?

Sylas.

Hee doeth not answere the argument, but doeth perfourme two things in his answere. First, he detesteth that consequent, that men should continue in sin: God for∣bid; wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and ac∣cusations, whose zeale herein for the truth, deserues to be followed. Secondly, hee giues reason why beleeuers ought not continue in sin, because they are dead to sinne, therefore they ought not, they cannot liue in sinne: it is an argument from contraries, as if ye would reason thus of Moses: he is not aliue, because he is dead; or of a man that he heareth not, because he is deafe; so the regenerate being dead to sin by mortification, which is the first part of sanc∣tification, it cannot bee that they should liue in the ser∣uice of it, for death doeth exstinguish life, as all men doe know.

Tim.

What is it to be dead to sin?

Sylas.

To haue the power and rage of sinne abated by the Spirit of God; this worke of the Spirit is called morti∣fication.

Tim.

What differences between these two speeches, dead in sin, and dead to sin?

Sylas.

The first noteth a person vnregenerate, that is yet vnder the power of sin, drowned in the lusts and desires of

sin. The second speech poynteth out a person deliuered from the dominion of sinne, and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature, but is as a dead man to them. Look what difference is between one that is vnder the water, ouer whelmed in a whirlepoole where he hath no footing, and another which is compas∣sed with waters, but hath sure footing, and his head aboue water; such oddes there is betweene one dead in sins, bee∣ing plunged deepe into the lusts of the flesh ouer head and eares, and another that is dead to sin, beeing so compassed with infirmities of sin, as there is a power in the Soule ouer them, from the sanctifying grace of Christ.

Tim.

What is it to liue in sin?

Sylas.

It is this, in the whole course of ones life, and all the actions thereof, to be obedient to the motions of sin; as a mans life is nothing but a continuall act of sinning. From al which we learne, that seeing euery iustified person is sanctified, and dead to sin; therefore such as still obey their wicked lusts, and licentiously liue in sin, in vaine doe they professe themselues to be beleeuers, and to haue their sins forgiuen them: for such as be dead to sin, are no more to be perswaded to loue and practise sin with delight ther∣in, then a man naturally dead is to bee mooued to feare or ioy, by hauing terrible or pleasant things presented to him: and they which are otherwise, following the seruice of sin with pleasure in it, therein sufficiently testifie that their sins are not forgiuen, and that they are vtterly voyde of faith, because they lacke sanctification, the necessary fruite of faith.