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.

CHAP. VI.

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.

DIAL. II.

Verses 3, 4. Know ye not, that all wee which haue bene baptised into Iesus Christ, haue bene baptised into his death? Wee are buried then with him by baptisme into his death, that like as Christ was raysed vp from the dead by the glory of his Father, so we also should walke in newnes of life.

Tim.

VVHat is the purpose and scope of this text?

Sylas.

To proue that beleeuers are

dead to sin, by their communion with Christ and with his death, whereof baptisme is a sure and effectuall pledge, the reason stands thus; all beleeuers are partakers of Christ himselfe (baptisme being a testimony of their communion with him.) But whosoeuer are partakers of Christ, are also partakers of his death for mortification of sin, as well as of his resurrection for quickning to a new life: therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost, and therefore cannot liue in sinne.

Tim.

What doth this text contayn as subiect and substance of it?

Sylas.

The doctrine of sanctification, which is declared and set foorth three wayes; first by the parts; secondly by the cause; thirdly by the testimony or pledge of it.

Tim.

What be the parts of sanctification?

Sylas.

Three; first, the death or mortification of sinne. Secondly, the buriall of sin, which is the progresse of mor∣tification. The third and last part is newnes of life or vi∣uification, which is our quickening to a newe and godly life.

Tim.

What do ye call mortification or the death of sin?

Sylas.

It is that action or worke of the Spirit, whereby the tyranny and power of sin is weakned and taken down, that though sin do still liue in the faithfull, and tempt them to euill; yet it is truely sayd to be dead, because in mortifi∣cation, the strength and vigour of sin is so broken and a∣bated, as it can euer recouer his old force againe, but wa∣steth dayly till it be consumed; as we vse to say of one that cannot recouer his health, that hee is a dead man, though yet he breathe and liue.

Tim.

Tell vs now which is the second part of Sanctifica∣tion?

Silas

The buriall of sinne, which is a new worke of the spirit, whereby sinne already mortified, doth still more and more consume and moulder (as a dead body wastes in the Graue:) the buriall of sinne being the proceeding

of the death of sinne, till it be abolished and brought to nothing, as the buriall of the body is the progresse of naturall death.

Tim.

What is the third part of Sanctification?

Silas.

It is newnesse of life, whereby the soule is quick∣ned and enabled to leade a new life that is; to liue god∣lily and iustly.

Tim.

What is meant heere by the glory of the Father?

Silas.

The power of God, which was then chiefely declared to his glory, when Christ was raised from the dead; and in vs it is shewed manifestly, when casting a∣way sinne, we liue vncorruptly and holily.

Tim.

What is signified by newnesse of life?

Silas.

The blamelesse life of Christians, or purenesse of liuing.

Tim.

By the word [Walking,] what doth he teach?

Sil.

That of a pure and blamelesse life there be certain degrees, as in walking there is a going forwards to a certaine place; so there must be a profiting in Christia∣nity more and more.

Tim.

Thus farre of the parts: now tell vs the true and pro∣per cause of our Sanctification.

Silas.

Our communion with Christ Iesus, dead, buri∣ed, and raised againe, or our fellowship with the death, buriall, and resurrection of Christ; which is meant by those phrases of being baptised into the death of Christ, and of being buried with him, heereby signifying vnto vs thus much: both that Christ when hee dyed and was buried, was in our stead as our surety; and also still com∣municateth the merite and vertue of his death and resur∣rection to such as are one with him, for the destruction of sinne, as well as for remission.

Tim.

Shew vs this more plainly what your meaning is?

Sil.

They which are the members of Christ by faith, there is a power and vertue deriued and conueyed into them, from his death and buriall, for the beating downe and consuming the strength of sinne; and from his resur∣rection,

to the quickning and raising vp their minds and wils to the study and loue of godlinesse.

Tim.

Tel vs now distinctly and particulerly, how doeth the death of Christ auayle to the mortifying and killing of sin?

Sil.

Thus: Christ Iesus consists of two Natures, hee is God and Man, as man hee dyed. Now the power of his Godhead did in his death vphold his manhood from sin∣king, and gaue merit to his death: and the same Diuine power workes in his members, for mortifying sin tho∣rough his death.

Tim.

How doth his buriall profit to the buriall of sinne, or to progresse of mortification in vs?

Silas.

Christes bodie buried, was by his diuine power kept from corruption in the graue, and that verie power of Christ buried, workes the continuall wasting of sinne, that it may dye by little and little in his people.

Tim.

Shew vs now how our raising to a newe life is effected by Christ his resurrection?

Sylas.

That diuine power that raised the dead bodye of Christ out of the graue, worketh in the elect the re∣surrection of their soules, from the death of sinne to the life of righteousnesse.

Tim.

What doth follow of all this?

Silas.

First, that Christ is a Sauiour, not by merit one∣ly, but also by vertue and efficacie. Secondly euery chri∣stian that desireth to partake in the merit of Christs death for Iustification, must labour to haue fellowshippe with him in his death for mortification, and to feele the Ver∣tue of his resurrection vnto newnesse of life. Thirdly, such as haue fellowship with his death, for the leauing of sinne, with a hatred of it; and with his resurrection for the leading of a godly and a iust life, out of a loue vnto God and to his Law, do thereby declare, that they are one with Christ himselfe grafted in them.

Tim.

How is our Sanctification made knowne to a Mans selfe, and vnto others?

Silas.

By two pledges and testimonies, the one inward,

the other outward: the inward, is the change of our af∣fections, when the heart loatheth the sinnes it was wont to loue, and striueth against them; and loueth such Ver∣tues and duties as once it did abhorre, endeauouring to do them with a desire to please and glorifie God. The outward pledge is baptisme, which is no empty & bare, but a powerfull pledge and instrument thereof. There∣fore it is said, We are baptized into his death, that is to say, it is an effectuall pledge of our fellowship with Christ in his death, aswell to Sanctification as to Iustification.

Tim.

Declare how Baptisme is a pledge of our sanctificati∣on in all parts of it?

Silas.

The holy Ghost by the water of Baptisme (be∣ing sprinkled vpon the childe) as by an instrument, not onely sealeth but worketh Sanctification, by linking & knitting the elect nearer vnto Christ, from whome they draw vertue and power, not onely for the mortifying & the burying of their sinnes, but for the pleasing of God in a new course of life. Or thus: the death of sinne is ef∣fectually represented by the water cast on vs at our bap∣tisme; and buriall of sinne, by our being vnder the Wa∣ter: and by our comming out of the water, is signifyed our arising out of our sinnes to a better life, thorough the power of the holy Ghost, applying Christ his death and buriall for the beating downe of our corrupt Na∣ture; and his resurrection or our quickning to godlinesse of liuing.

Tim.

Then the power of Baptisme dependeth not vpon the Element of water, or on the Minister, or actions performed in the ministration?

Silas.

No surely, but vpon the ordinance of Christ, ap∣pointing it to be a pledge of remission of sinnes and re∣pentance: and vppon the Spirite and diuine power of Christ, working by his ordinance a straighter Coniunc∣tion betweene himselfe and the elect beleeuers.

Tim.

Whereof should this put vs in minde?

Silas.

That such parties as are baptized, are much be∣holden

to God for such a testimony and instrument of his grace; and in this regarde, stand bound to depart from sinne, and to liue godlily, especially hauing made a solemne Vowe and couenant in their Baptisme, that they will not serue sinne in the lust thereof, but God in keeping his word, and doing his will therein reuealed, to the vtmost of that Grace which they haue receiued.

DIAL. III.

Verse 5. For if we be planted with him to the similitude of his death, so shall we bee to the similitude of his resurrection.

Tim.

VVHat is the drift of this Text?

Silas.

To make it manifest, that the power & grace of dying to sinne, and walking in a new life, is de∣riued and borrowed from Christ Iesus.

Tim.

How is this declared and made plaine?

Silas.

By a similitude or comparison of planting. For as it fareth with a grift translated from an old stocke in∣to a new; so is it with elect beleeuers. As the grift liueth, groweth, and fructifieth by the iuyce drawne from the new stocke into which it is planted: so the elect beeing taken out of the olde rotten stocke of Adam, and plan∣ted into that Noble stocke Christ Iesus, they participate of his heauenly Spirite, by whose vertue (applying the death and resurrection of Christ to them) they receyue power to die to sinne, and to liue to God.

Tim.

What is meant by the similitude of his death and re∣surrection?

Silas.

Thus much, that what was done in Christ by na∣ture, must be likewise done in vs by Analogie or propor∣tion, as thus: Christ dyed naturally, so wee must feele in our selues a dying of our sinnefull desires, as hee rose a∣gaine out of the graue, so we must rise out of sin to liue a godly life. And the power whereby wee can do this, is deriued from the death and resurrection of our Lord, as the grifte liueth by the life of the stocke, to which it is ioyned.

Tim.

What doth this similitude of planting teach vs?

Sil.

Sundry things: First, that naturally we are stran∣gers from Christ, beeing in the stocke of rotten Adam, whence we must be taken that we may be one with him. Secondly, that whiles we remain in Adam out of Christ, we can no more do any good, then a grift can bring forth fruite being alone, and seuered from the stocke. Third∣ly, to the end we may liue spiritually to God, wee must first be vnited to Christ, as the plant or grift is vnited to the Tree, into which it is planted. Fourthly, whatsoeuer power is in vs to do good, or to leaue sinne, it is al from Christ, not from our selues. As the graft set in a stock, ta∣keth now no life from it selfe, but from the stocke into which it is grafted. By this is quite ouerthrown the con∣currence of nature and grace.

Tim.

What are we to learne from hence, that the Resurre∣ction of Christ is heere annexed and ioyned vnto his death, and mentioned after it?

Sil.

These two things: First wee learne, that as Christ had no way opened vnto his resurrection but by death; so till we depart from sinne, we cannot be raised vp and renewed to a righteous life. Secondly, as Christes death and resurrection be ioyned together: so our death to sin is euer accompanied with a newe and vnblameable life, which can no more bee seuered from mortification, then the resurrection of Christ can be seuered from his death: and therfore our Apostle hath truly affirmed before, that such as bee dead to sin cannot liue in it, verse 2. for nowe they lead their liues according to God.

Tim.

I haue heard you speake of the likenesse between a grift and the elect, and what we are to learne by it, shew me nowe in this likenesse what dissimilitude and vnlikenesse there is?

Silas.

It is a sure truth, that no similitude doth holde in all things, it is sufficient to holde in that for which it is applied; as in this present similitude which is brought to shew, that as a slip passeth from one tree to another, and hath life from that stock into which it islast planted, so the elect passing from Adam to Christ, are partakers

of his spirit: but as in euery other similitude there is a dissimilitude, so in this likenes there is an vnlikenes, and it doth consist in two things: first, the slippe or grift is taken from a good tree and fastned to a wilde. Second∣ly, it retaineth still his olde nature though it be planted into a new stocke: now it is not so in this spirituall plan∣ting of men into Christ. For wee are plucked from an vnfruitfull tree and wild Oliue, euen from the corrupt nature of Adam, and are grafted into Christ as a most noble stocke, a tree of righteousnesse, whose very leaues are wholesome: also we put off our old nature which we had afore, and leaue the affections which spring of our birth-corruption, & are partakers of the spirit of Christ, whose nature and properties we put on. Rom. 12, 14.

Tim.

When may we be said to leaue off our olde nature and affections of sinne, and by what meanes are wee best furthered to it?

Silas.

When wee begin perfectly to know our selues, that whatsoeuer commeth of our nature & is in vs with∣out Christ, is naught and vicious, and are moued to bee displeased with it, and to abhorre it, with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature: whereunto wee are much fur∣thered and holpen by the faithful and fruitefull medita∣tion of Christs painefull death; when wee doe consider the shame and bitternesse thereof, to bee occasioned by our owne sinnes, it will cause a mans heart to rise against them, as a mans heart ariseth against his enemy, prouo∣king vs speedily to shake and cast thē off, which cast our beloued and blessed Sauiour into such a bloudy agony, and hell of sorrowes: for who can beleeue that Christ was made a curse for his sinnes, and yet still liue in the loue and seruice of sinne?

Tim.

When may it be said of vs, that we haue put on the na∣ture and properties of Christ, into whom we are newly planted?

Silas.

When we doe feele wrought in vs by his spirit such feelings and affections as he had, putting on like

mercy, loue, faith, meekenesse, patience, long-suffering, ioy, goodnesse, temperance, and kindnesse, as the man Christ had; being meeke and lowly as he was, &c.

DIAL. IIII.

Verse 6, 7. Knowing that this our olde man is crucified with him, that the body of sinne might be destroyed, that hence∣forth we should not serue sinne, for he that is dead, is freed from sinne.

Tim.

WHat is the substance of this Text?

Silas.

It rehearseth the principal argument to proue that beleeuers are dead to sinne, taken from their Communion with Christ and his death, [with him.] Secondly, it mentioneth the kind of death by which he merited for them the spirit of Sanctification, by the death of the Crosse, [Crucified.] Thirdly, it layeth foorth the ende of our Sanctification, which is the de∣struction of sinne, [that the body of sinne might be destroyed.] Fourthly, the duty of sanctified persons, [that hencefoorth they serue not sinne.] Lastly, a reason thereof, because they that are dead, are freed from sinne, verse 7.

Tim.

What is meant heere by the olde man?

Silas.

The vniuersall corruption of our nature as wee are conceiued and borne in sinne, whereby we are prone vnto all euill, and vndisposed vnto any good, the which corruption is therefore called olde, because it hath been in mans nature euer from our first parents Adam. Se∣condly, because it is in euery Child of God, before that new quallity of holinesse, for which they change their olde deformity at their new birth. And for other two respects the name of [Man] is attributed vnto our sinne∣full corruption. First, to shew how neerely the euill and poyson of sinne cleaueth to vs, being as it were a mans selfe. Secondly, to note how men are addicted vnto it before they be sanctified, they do not thinke themselues to be men without it, so striuing for the maintenance of their dearling sinnes, as they would doe for the safety of soule or body: one were as good plucke out a mans hart

as seeke to pull him from his beloued sinnes, as good kill the man himselfe as his sinne.

Tim.

In what sence is our olde man saide to be crucified?

Silas.

To haue our olde man crucified, is to haue the strength of our sinne enfeebled, weakened, and broken by little and little, as Christs body was weakened vpon the Crosse till he dyed.

Tim.

What may this word Crucifie put vs in minde of?

Silas.

Of the kinde of death which Christ suffered; namely, the cursed death of the Crosse, by which death he deserued the Holy-Chost for vs, to crucifie, that is, to pull downe the strength of sinne, that though it be, yet it may not rule in vs.

Tim.

But how may we vnderstand this, where it is written (that our olde man is crucified with him) sithence the death of Christ was past long before this, how then crucified with him?

Sil.

Wee are to vnderstand it thus: that when Christ suffered vpon the Crosse, the corruption of our nature was imputed to him as to our surety, who once bearing the punishment of it, doth not onely for euer take away the guilt from vs; but doth daily by his spirit (which by that death he merited for vs) kill and crucifie that our olde man, that it may not raigne in his members: there∣fore it is heere written in the present time, that our olde man is crucified with him, to teach vs, that howsoeuer his death was but once suffered, yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith; therfore he is said in Hebrews to haue pur∣chased eternall redemption.

Tim.

What instruction for manners and amendment of life, will arise from hence, that our old man is crucified with Christ?

Silas.

First, wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it, sithence it was that which nayled Christ to the Crosse. Second∣ly, we must labour to feele the vertue of Christ crucified in the mortifying of sinne, and then wee may assure our selues of the benefit of Christ crucified, in the forgiue∣nesse

of sin. Lastly, as Christ gaue himselfe wholly to the crosse for our sakes, so ought wee to striue against all and euery sin, not bearing nor nourishing any one sin, but kee∣ping vnder one as well another; seeing Christ spared none of his members and parts of his body, which were all and euery one payned for our sinnes, euen from his head to his feet.

Tim.

What doth this word (body of sin) signifie?

Sylas.

The whole man (Body and Soule) as he is borne of his parents, and comes into the world corrupted by sin; and albeit not the body alone, but the whole man through out, in his minde, will, affections, and all bee infected with sin: yet for good reason doeth the Apostle liken sinne to a body, calling it the body of sin, (that is sin which is as a body.) First, to teach vs that sin is a thing subsisting and of force in vs. Secondly, because it hath innumerable lusts, as it were so many members annexed to it. Thirdly, though sin bee seated in the Soule, yet the desires of sin are execu∣ted by the members of our body, as by instruments. Last∣ly, because sinne is conuayed into the soule at the first by meanes of the body.

Tim.

What is it to destroy the body of sin?

Sylas.

Quite to abolish it, and to take it out of our na∣ture that it should not be at all; but this thing is not per∣formed during the time of this life, it is still in doing, and certainly shal be perfected in the end of our life; therefore it is said to be destroyed, as if it were already done: & this is the end and marke that Christ aymes at, in the worke of our sanctification, which we are stil to striue toward, thogh we cannot attaine it while we liue, hauing sin still abiding and dwelling in vs: howbeit the spirit of sanctification so farre preuaileth against our sinnes, as that they cannot rule in vs, and make vs henceforth to serue sin, as we were wont to doe before our sanctification.

Tim.

'Declare vnto vs now what it is to serue sin?

Sylas.

It is to do that willingly which sinne would haue done, when men doe freely and readily execute by the

members of their body, that which sin desireth and lusteth: and on the other side, the not seruing of sinne, is when the motions and desires of sin, are not obeyed either in wil or worke, but be cast out of our thoughts, words and deedes, as much as may be.

Tim.

What is the difference betweene the hauing of sin, and the seruing of sin?

Silas.

Such as is betweene the hauing of a naughty ser∣uant, and the suffering him to rule all in the family. Euery godly man hath sin, but hee keepeth it vnder, as a seruant or slaue, not suffering it to command or beare rule in them. The wicked, they both haue sin and serue sin, because they resist it not, but suffer it to beare rule in them; as a Lord or King carrying all the powers of body and soule after it mightily.

Tim.

Seeing some men do fulfill some motions of sin which yet do not serue sin, and others do abstayne from some acts of sin which yet doe serue sinne, how then may it be known who serue sin, and who do not?

Silas.

The seruice of sin is manifested by the obedience* 1.1 to the desires and lusts of sin; as it is written. His seruants we are to whome we obey; and this obedience is manife∣sted by yeelding vnto sinfull thoughts, in consent of our will, and in practise of our life. Also by striuing for our lusts, and defending of them: by hating and disliking them which reproue vs; by louing such as sooth and flatter vs in our euill wayes; by vpholding and mantayning sinne in o∣thers; by giuing fauours and appoynting rewardes vnto sins and vices.

Tim.

But some there are which outwardly reeld obedience vnto the word, who yet are seruants of sin, how shal they bee dis∣cerned of themselues and others?

Sylas.

They are to bee discerned and knowne by these* 1.2 markes following. First, though they do in their outward actions yeeld obedience to the word, yet they doe still re∣taine the yoak of sin, for they loue not those duties which yet they do for sinister respects of profit, or prayse, or plea∣sing

themselues or others: and those sins which they leaue vndone, yet they still like them in their hearts, as the people of Israel being deliuered from the bondage of Tharao, loo∣ked back into Egypt in their thoughts, wishing themselus there againe; so it is with these men, they leaue the out∣ward act of sin, and yet loue sin, hauing their hearts set vpō it. Secondly, the seruants of sin, though they forsake many sins, yet not all their sins they stil keep some beloued sin, ei∣ther of their trade, or of nature which they serue as their mistresse: and though they do sundry duties touching the outward deed, yet they leaue vndone some duty, as neces∣sary as any which they doe, because it crosseth their lustes. Thirdly, those sinfull actions which they doe forsake, and those good duties which they doe persourme, they doe but for a time; for they are soon weary of well doing, and re∣turne to their sins as a dogge to his vomit. Lastly, they that be the seruant of sin, both in the good which they do, and in the euill which they would doe, they are ledde and driuen by corruption, that is the ground-work and begin∣ning of all their actions, they walke after the flesh, not af∣ter the spirite: the flesh (that is their sinfull nature) is the pipe after which they dance, and the guide which they fol∣low.

Tim.

But tell me what are we to learne by that word (hence∣forth) in the 6. verse?

Sylas.

That the Gospell doth look forward to the time to come, it respecteth not what beleeuers haue beene be∣fore their repentance and turning to God: but requireth that henceforth, that is from the time of their conuersion forward, they should carefully serue God by doing his wil, fors king the seruice of their sinfull lusts: see the like place in Acts 17. 30. and Ephe. 4, 17. 1, Pet. 4, 2. Which affoords a great comfort vnto those which morne for sinne, and a speciall admonition vnto such as be yet secure: it will bee sufficient to either of these, it henceforth they look vnto it, mourning and loathing that which is past, beeing carefull hereafter no more so to sin.

Tim.

What be the reasons which may disswade all men from the seruice uf sin?

Sylas.

Very many and sorcible: First because the ser∣uice of sin is a spirituall bondage, the end of which seruice is shame and euerlasting death. Secondly, if we serue sin wee cannot serue Christ, for no man can serue two such contrary maisters. Thirdly, it is contrary to our vowe in baptisme, where wee promise that wee will forsake sin and serue God. Lastly, wee are by mortification dead and freed from sin, and therefore we are not to serue it.

Tim.

How do ye make playne this last reason?

Sylas.

By a comparison of naturall death and the effects thereof, which our Apostle doeth touch in the seauenth verse; when hee sayth, they which are dead are freed from sin: the meaning whereof is this, as they which are natu∣rally dead, cease from their sins, which they were wont to doe whiles they liued: so beleeuing Christians which are spiritualy dead by mortification, must resolu to cease from their former sins.

Tim.

But wee cannot bee so free from sinne as men that are dead, for they sin not at all, whereas there is no man liuing that sinnes not.

Sylas.

True, it is so; yet the godly Christian is free from sin in a twofolde respect. First, because the guilt and pu∣nishment of sinnes is forgiuen him by Christ. Secondly, because he doth no more follow the impulsion or motion of sinne, but as a bondman deliuered and ransomed from some cruell Lord, doth not now any thing at the comman∣dement of that Lord, whose yoake he hath shaken off. So it is with true beleeuers, being once deliuered from the do∣minion and rule of sinne, they are no more vnder the go∣uernment and becke of sin, and though they bee not free from the corruption of sin, which cleaueth to their nature as skin to their flesh or as the flesh to their bones: yet they are free from the command and compulsion of sin, not a∣ny more to bee ruled and ledde by it, but by the spirite of Christ.

Tim.

By what tokens may it bee knowne to our selues and o∣thers, when we be thus freed from sinne?

Silas.

By these tokens: First, a person freed from sin, hath not any purpose to sinne, but is determined in all things to please God so farre as grace shall enable him, and frailty suffer him. I am determined to keep thy righ∣teous iudgements, Psal. 119. Secondly, he feares sinne as* 1.3 the greatest euill, as it is saide of Esra, that hee feared God greatly, Esra 7, 10. Thirdly, hee is verie watchfull ouer himselfe, resisting the verie motions in euil. Fourth∣ly, he shunneth euery occasion of sinne. Fiftly, he pray∣eth heartily and continually against the power of sinne. Sixtly, if he sinne at any time, it is with godlye greefe, which causeth fresh repentance, neuer to bee repented of, 2 Cor. 7. Seauenthly, he laboureth to pul others out of the bondage of sinne, and to keepe from sinning, such as are set free there-from, especially such as bee vnder his charge. Eightly, he is ioyfull and heartily thankfull for his owne libertie in Christ, and for the freedome of others, Rom. 7, 24. Lastly, he loues Christ which hath freed him, and tenders the glory of Christ his deliuerer, aboue his owne saluation, Rom. 9, 2.

DIAL. V.

Verses 8, 9, 10, 11. Wherefore, if we bee dead vvith Christ, wee beleeue that we also shall liue with him. Knowing that Christ being raised from the dead, dyeth no more; death hath no more dominion ouer him. For in that he dyed, hee dyed once to sinne: but in that he liueth, he liued vnto God. Like∣wise thinke yee also, that ye are dead to sinne, but are aliue to God, through Iesus Christ our Lord.

Tim.

WHat is the drift and purpose of this Text?

Silas.

To admonish all Christians, that they may in no wise liue licentiously in sin, sithence they receiue this mercy from God, to haue communion both with the death and life of his Sonne, both for mortificati∣on of sinne, and for newnesse of life; and this to bee the drift, appeareth by the twelfe verse, Let not sinne there∣fore

raigne, &c.

Tim.

What is the sum & substance of this Text?

Sylas.

It sets forth the doctrine of sanctification, by comparing Christ and his members together in these 4. things, wherein they are one like the other. First, as Christ dyed once for sin, so all his members are once to dye to sinne. Secondly, as Christ being dead did liue a∣gaine, so all his members are quickned by him to liue a new life. Thirdly, as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death, so all his members shall perseuer to the end in newnesse of life. Lastly, as the end of Christs death, was to take away sinne, and as the glory of his father was the end of his life; so it is in his members, their mortificati∣on shall quite abolish sin at the last, and the vprightnes of their life, tends to the glorifying of God, who takes himselfe much honoured, when his bee holie, as hee is holie.

Tim.

Tell vs now the meaning of the wordes, what is it to be dead with Christ: and also what it is to liue with him.

Sil.

To be dead with Christ, it is to haue communi∣on or fellowship with his death, for the mortification of our sinnes, by the vertue and power of his Spirit, which his death merited for vs; and to liue with Christ, is to haue communion with his life, or to be partakers with his life, whereof there be two degrees. The first degree is the life of grace in this world, whereby beleeuers are enabled to thinke and do in some measure thinges plea∣sing vnto God. The second degree is the life of glorie, which they shall haue and liue in heauen in all perfecti∣on, louing God, his Angels, and Saintes with all their heart, soule, and strength.

Tim.

What are we to learne from hence, that such as die to∣gether with Christ, shall also liue with him?

Silas.

Two thinges: First an instruction, that dying to sin, and newnesse of life are inseparable. For he that hath the first, cannot but haue the latter. Secondly, a conso∣lation

that the life of Christ is annexed to his death: for they are sure to haue part with him in his life, both of grace and glory, that haue part with him in his death. So the Apostle saith, We beleeue it; that is, we are certainely perswaded of it, that the life of Christ belongs to vs, if we be dead to sinne; it is no matter of opinion or coniec∣ture, but of faith.

Tim.

What things learne we out of the ninth verse?

Sil.

First, that Christ was dead to take away sin, tou∣ching guilt and dominion. Secondly, that he was raised from death to life again. Thirdly, that his life is no more subiect to death, for it cannot againe be quenched with sinne and death; whereupon doth follow these two most comfortable things. First, those sinnes of ours, vvhich were imputed to him, he hath wholy abolished and free∣ed himselfe from them. For if any one of our sins were not taken away by him, either he must not rise from the dead, or being risen, he must returne againe to dye: for where sinne remaines vnremooued, there of necessitie death hath power, because it is the stipend of sinne. Se∣condly, that as Christ hath freed himself from our sins & death, so he wil free his mebers wholy from them both. For he tooke our nature vpon him, to that end, to chase sinne and death out of it, as it is written, He came to de∣stroy the works of the deuil, 1 Iohn 3. Also in his death & re∣surrection he bare our persons, and for vs and in our be∣halfe ouercame sinne and death, as if wee our selues had done it.

Tim.

Vnto what vses will the knowledge of these thinges serue vs?

Sil.

This knowledge must serue vs to these vses. First, to prouoke our thankefulnesse vnto Christ, who hath wrought our liberty from sin and death, the two maine enemies of our saluation. Secondly, to encrease our ha∣tred of, and our strife against sinne, in a ioyfull hope of full and perfect freedome from it by Christ.

Tim.

What other thing is there to be learned out of this 9. Verse?

Sylas

That Iesus Christ was once not onely dead, but vnder the dominion and power of death; not as one con∣strayned as it he could not haue kept him selfe from the po∣wer of death, but willingly because he would obey his Fa∣thers decree, who had appoynted that death (for our sin) shouldseaze vpon him & hold him as prisoner in the house of death for a time: & this is the lowest degree of Christs humiliation, contayning the true meaning of that article of his descension into hell: hell signifying the graue, ac∣cording to the phrase of scripture; and descending into the graue, was the putting of his body vnder the dominion of death for a certain space. The vse of this is to teach vs humi∣lity, that the same mind be in vs which was in Christ; who at hee abased himselfe to such a vile condition for our good, so ought wee in humblenesse of minde to serue and profit others, though they bee our inferiours, and though wee should put our selues to doe very meane or hard things for their sakes.

Tim.

What is contayned in the tenth verse?

Sylas.

The end of Christs death, which was to abolish and wholy take away sin, both touching the punishment and the power of it: therefore it is saide, hee dyed once to sin, that is, to take away sin from his members, by that one death, which he once suffered. Also it containes the end of his life, which he now liueth in heauen; to wit, the glory of his Father: therefore it is written that he liues to God, that is, to the praise of God, and in his glorious presence, or most gloriously.

Tim.

What are we to learne from this, that Christ is said to dye once to sin?

Sil.

First, that our sinne was the cause of his death. Se∣condly, that sin in the elect shall be destroyed and taken a∣way by the merit & vertue of his death: the time wil come (to wit after this life) that the children of God shall bee as free from sinne, as Christ himselfe is. Thirdly, that for the destruction of sinne, it was sufficient for Christ once to

dye, and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne, is absurd and ab∣hominable: it is absurd because it implies a taking away of sinne, without death, and a sacrifice for sinne without bloud, or else an iteration of his death, or often shed∣ding of his bloud, all which is most absurd: it is abho∣minable, because it is directly against the Scripture, which speaketh of Christ as of one once dead, and once offered. Secondly, because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death; for if his sacrifice bee sufficient for this pur∣pose to take away sinne, their sacrifice of the Masse is su∣perfluous; if this be needfull, then Christs is weake.

Tim.

What other thing learne we from hence, that Christ dyed but once?

Silas.

That it is sufficient for vs, once to be mortified, and once to dye to sinne, from whence wee may gather that they are in an error, which thinke that the grace of mortification and repentance, may be wholly lost; for then Gods Children must twice dye to sinne: howbeit though the grace of sanctification is but once giuen, yet Christians must labour to cherish & preserue that grace, with purpose neuer to returne againe to the seruice of sinne, as Christ neuer returnes vnto the Graue.

Tim.

Why is it said that Christ raised from the dead lines to God, seeing he alwayes liued vnto God, euen afore his death?

Sil.

Christ after his resurrection from the dead, doth otherwise liue vnto God, then he did before his death. For though it be true, that alwayes euen before his death as well as after, he was led by the spirite of God, and did all things to the praise of God; yet before his death hee so liued to God, as hee had in him as in one who was a true man, the infirmities of our nature, wearinesse, hun∣ger, thirst, cold, &c. and vpon him as vpon our surety all our sinnes charged and imputed; but after his resur∣rection hee so liueth to God as his manhood is wholly freed from all infirmity of nature, and imputation of sin,

being most perfectly glorified.

Tim.

What is contained in the 11. verse?

Sil.

It is the conclusion of the comparison betweene Christ and his members: the effect and summe whereof is this, that what thing was done in Christ, the same thing ought to be done in his members. For as Christ once dying doth euer liue to God, so his members are once to dye to sinne, and perpetually to liue to God.

Tim.

What is meant heere by our liuing vnto God?

Silas.

When not sinne but the Spirit and the word of God bee the grounds of all our thoughts, wordes, and deeds.

Tim.

How is this spirituall life whereby we liue to God, to be preserued and maintained?

Silas.

First, by the meanes of spirituall nourishment,* 1.4 the flesh and bloud of Christ, spiritually eate and drunke by faith. Secondly, by recreation, to wit; singing of* 1.5 psalmes with ioyfulnesse. Thirdly, by exercise of pray∣er,* 1.6 repentance, and good workes. Fourthly, by sleepe,* 1.7 euen by meditation of the worde, Law, and Gospell. Fifthly, by phisicke, and good vse of afflictions, both vp∣on* 1.8 our selues and others. Sixtly, the auoyding of hin∣derances,* 1.9 as namely of sinne, euill company, euill exam∣ple, euill counsell. Psal. 1, 1. and 26, and 119.

Tim.

What further instructions are we to take out of this 11. verse?

Sil.

First, the death and life of Christ is not for him∣selfe, but for vs which beleeue in him; therfore as Christ dyed and liued for vs, so let vs thinke our selues bound to liue for the good of others. Secondly, whatsoeuer good thing beleeuers haue, which concernes the spiritu∣all and heauenly life, they are beholden only vnto Christ therefore: which must helpe vs first of all to beate down the pride of our heart, and to make vs humble, seeing we can neyther dye to sinne, nor liue to God, nor do the least good thing but through Christ. Secondly, to quic∣ken our loue and thankfulnesse more and more toward

Christ, by whom we haue all our grace, and looke for al our glory. To Christ therefore which hath sanctified vs and giuen vs fellowship with his death & resurrection, both for remission and for mortification of sinne, bee thankes and praise for euermore, Amen.

DIAL. VI.

Verse 12. Let not sinne raigne therefore in your mortall bodies, that ye should obey it in the lusts thereof.

Tim.

VVHat is the drift of this Text, and what doth it containe?

Silas.

To perswade those which are sanctified, not to suffer the grace of the Spirit to bee idle, but to set it on worke, for the suppressing of sinne which remaineth in our nature. These wordes of our Apostle, containe an exhortation to that purpose, and heere beginneth the second part of this chapter; the first part was doctrinall, this latter part is paraeneticall or hortatory.

Tim.

What be the parts of the exhortation contained in this 12. verse?

Silas.

Three: First, the substance of the exhortation, [Let not sinne raigne in you.] Secondly, the reason why wee should not suffer sinne to raigne, in these words, [There∣fore] and [Mortall.] Thirdly, the meanes how to hinder the kingdome of sinne, [By not obeying the lusts of sinne.]

Tim.

Now expound the words, and tell vs what doe yee call [Sinne?]

Sil.

The corruption and pronnesse of our nature to all* 1.10 euill, this naturall corruption is heere called sinne: first, because it is the punishment of the sinne of our first pa∣rents. Secondly, the matter and cause, roote and foun∣taine of all other sinnes. Thirdly, because it hath the proper nature of sinne.

Tim.

How proue ye that it hath the proper nature of sinne?

Silas.

First, it is the transgression of the Law, Rom.* 1.11 7, 7. Secondly, it striueth and rebelleth against the mo∣tions of the spirit, Rom. 7, 23. I see a law in my members rebelling &c. Thirdly, because it engendereth death,

which is the fruit of that which is properly sin. Rom. 5, 14.* 1.12 and 6, 23.

Tim.

When may sin be sayd to raigne?

Sil.

When the lusts and motions of sinne are confented vnto, and followed without resistance, or when it is done readily, which sin willeth and commandeth to be done.

Tim.

What is meant here by the body?

Sil.

The whole man consisting of Soule and body; now he doth rather name the body then the soule, because sin is first conuayed into the soule by the body, and afterward executed and fulfilled by the body, as an organ to the soule in committing of sin.

Tim.

What are the instructions that we are to learne from this exhortation thus expounded?

Sil.

First, though sin cannot but still be in the regene∣rate;* 1.13 yet it ought and may be kept from raigning, else this exhortation were vaine. Secondly, that it behooueth e∣uery child of God to doe his part and endeuour that sinne may not raigne. Thirdly, where this care is not taken to resist sinne, there it will raigne as a tyrant, or rather as a King.

Tim.

What reasons may stir vp Gods children to a care of hindering the kingdome of sinne, so much as euer lyeth in them to doe?

Sil.

First, seeing Christ hath put into them the grace to* 1.14 mortifie their sin, it is their part not to suffer it to bee idle & vnfruitful; but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy. Secondly, because wee are mortall* 1.15 and subiect to death, therefore our resistaunce of sin must be the stronger, seeing it will shortly haue an end. Third∣ly, if we striue against the kingdome of sin to hinder it, we are sure to conquer it, otherwise it will ouercome vs to our euerlasting shame and destruction.

Tim.

But what needeth this exhortation to the faithfull, in whome sinne cannot haue any kingdome, because Christ is their King, and ruleth them outwardly by his word, and inwardly by his Spirit?

Sil.

It is very needfull, because by their owne care and endeuour in resisting sinne, it is kept from exercising any rule or kingdome ouer them. God who will not haue sin to rule in his children, the same God willeth his children not to bee secure, but to doe what they can to stoppe and hinder the power and course of sin in themselues: GOD workes by meanes.

Tim.

Tell vs now what is the speciall meanes to hinder the kingdome of sin?

Sil.

Not to obey it in the lustes thereof; whereby this word (lust) is meant not corruption of nature, but the first stirrings thereof, euen all the euill desires and motions that spring from it, which may appeare to bee so by these rea∣sons. First, because he doth distinguish sinne from lust, as the roote and cause from the fruite and effect. Secondly, because he speaketh of lusts in the plurall number, saying lustes and not lust; this shewes that hee meant not naturall corruption, which is one entire thing dispersed into the whole man; but those diuers and many wicked motions and desires which come of it, whereof wee may reade the particulars, Rom. 1, 29. 30. 1, Cor. 6. 9. 10. Gala. 5. 19. 20, 21. Colos. 3. 5. and Titus 3, 3. Such an heape, sea, or worlde of euill lusts there bee lurking in our nature, as so many e∣nemies to fight withall.

Tim.

Now ye haue told vs what is meant by lusts, tell vs what it is not to obey these lusst?

Sil.

Neither to practise them in our workes nor somuch as to consent vnto them in our will, with great watchful∣nesse and continuall prayer to withstand all motions and occasions of sin.

Tim.

What is the doctrine we learne from hence?

Sil.

That such as will keepe sinne from raigning, must keepe downe the first motions thereof, which may be de∣clared* 1.16 by these similitudes; first of woundes and diseases in the body, which being lookt vnto at the first, bee more easily cured, whereas being let run too long, they growe desperate and cureles: Also of Fields and Gardens where

the weedes beeing neglected too long, will ouergrow the corne and good hearbes. Lastly, of warriours who set vp∣pon their enemies, where they finde them feeblest; so sin being in time resifted, ere it get hold on our will, or break foorth by the members of our body, is kept from bearing rule ouer vs and held vnder as a slaue and vassall.

Tim.

What other meanes are there by which sinne must bee kept from raigning?

Silas.

This forenamed meane, hath other subordinate meanes as helpes thereunto, when God will worke by them. First, meditation on the word read and heard. Secondly, exercise of priuate prayer, and daily confession of knowne sinnes. Thirdly, admonition of the godly. Fourthly, Christian fasting. Fifthly, auoyding the occa∣sions of sinne, and the company and counsell of wicked men. Pfal. 1, 1. and 26, 4, 5. Prouerbs, 1, 10.

DIAL. VII.

Verse 13. Neyther giue ye your member, as weapons of vnrighteousnesse vnto sinne: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as weapons of righteousnesse vnto God.

Tim.

WHat is the summe of this Text?

Silas.

It hath an illustration or further setting forth of that which was taught in the former verse, by a borrowed speech from warriours or Souldiors, which beare weapons in defence of those Kings or Lords vnder whom they serue. Whereby the Apostle giueth vs thus much to vnderstand, that as kings are maintained in their Kingdome by the ready obedi∣ence of their subiects in peace, and by their willingnesse to fight for them in time of warre: so the raigne of sinne is furthered by the same meanes, and hindered by with∣drawing these meanes; that is, by not obeying nor figh∣ting for the lusts of sinne, as a King must needes fall and come downe when his Subiects will not obey him, nor beare weapons against his enemies.

Tim.

What is meant by [Giue?]

Silas.

It is as much as to exhibite and voluntarily to present our selues before sinne, to doe the lusts of it; as Souldiours of their owne accord shew themselues in pre∣sence of their Lords and Generals, to take commande∣ment from them. Whereby we are put in minde that we are so ready and prone to go after the motions of sinne, as no seruant is more ready to doe his maisters will. We doe naturally offer our powers of body and mind to re∣ceiue commandements from sinne, as from a Generall and Commander.

Tim.

What is meant by [Members?]

Silas.

It signifieth all faculties and powers of body and soule, euen our whole selues (as it is expounded in the next part of this verse,) and the reason why the Apostle doth call our members [Weapons,] it is to agrauate the matter, euen to teach and shew thus much vnto vs, that when we put soorth that strength and force that is in vs,* 1.17 to striue for the lusts of sinne, to execute them, therein we doe fight against God, and in Giant-like manner beare weapons against Heauen (though sinners thinke not so,) as if he would prouoke the Almighty vnto bat∣taile: as the Philistims waged war against the israelites, so our peruerse rebellious nature with her faculties figh∣teth against God.

Tim.

What is meant by sinne, and why is vnrighteousnesse ioyned with it?

Silas.

By sinne is meant the naughtinesse of our nature springing from the first sin of our parents, wherwith the Apostle doth yoke vnrighteousnesse in this place, to teach vs, that we can doe no sinne, but that therein wee shall deale vnrighteously with God, whom wee disobey and dishonour; with our selues, whom we defile and de∣stroy; with our neighbour, whom we hurt in body, soule, name, or goods, or with all three actions.

Tim.

Now that ye haue expounded vnto vs the words, tell vs what we are further to learne, out of the former part of this verse?

Sylas.

These two things: fi st, what all men would doe naturally, if we were left to follow our owne corruption; namely this, wee would breake out into open rebellion, to make warre against God in defence of our sinfull lustes, as mutmous souldiours and 〈◊〉〈◊〉 beare weapons against their lawfull Captaine or Soueraigne. And this indeed is the estate of all natural vnregenerate men, howsoeuer 〈◊〉〈◊〉 perceiue it not, all the powers that bee in them doe fight against God, not a sinew nor a vaine of theirs but it warres against their Creator, as Achab sold himselfe to doe wick∣ednes, and the Ephesians sinned with greedmes: which is a most perillous estate, wherein a man (if hee could chuse) 〈◊〉〈◊〉 not liue a minute of an hour for a million of worlds. For if it bee a dangerous matter for a Subiect to rise vp in armes against an earthly King; how extreamly dangerous must it needs bee to 〈◊◊〉〈◊◊〉 against the King of Hea∣uen, who in one instant can destroy both body and soule in hell 〈◊〉〈◊〉? Secondly, wee learne hence what it is that e∣uery child of God by grace may doe and ought to doe; to wit, to striue and fight most willingly, not for the lustes of sin, from the tiranny whereof they are deliuered, but to do the will of Christ Iesus their new Lord, to whome they are subiect in respect of creation, redemption, conseruation, and dominion.

Tim.

Come nowe vnto the latter part of this sentence, and tell vs what is meant (by your selues, and by giuing your selues vp to God?)

Sylas.

Body and soule with all the saculties of both, which we doe giue vnto God, when wee are ready to take knowledge what is the will of God, and to liue thereafter, fighting now as much against sinne, as wee were wont to striue for it.

Tim.

But how can we giue our selues to God seeing we our* 1.18 selues can do nothing? it is God must do all in vs.

Sil.

This text speaketh to regenerate persons, and these are saide to doe that, which Gods grace makes them able to doe. Secondly, Gods grace and mans indeuour agree

well together, as efficient and instrument; here our ende∣uour is called for, that wee stirre vp the grace that is in vs, and not suffer it to lie still and be idle.

Tim.

What is meant by the (dead) and what is it to be (a∣liue from the dead?)

Sil.

By (dead) he meaneth those which were spiritu∣ally* 1.19 dead in sinne: these are saide to bee made aliue when they are raysed vp by Christ from their sinnes to liue the life of grace, hauing the spirite of Christ put into them to moue and leade them to do good things vnto his glory, in the obedience of his will.

Tim.

What instructions are we to learne from hence?

Sylas.

We learne from hence our duty, and the reason* 1.20 of it; our duty is this: that being regenerate we must be as prompt and forward to serue God, as other men to serue sinne, while they be vnregenerate. The reason hereof is e∣quall; that seeing God hath made vs nowe aliue by grace, that once were dead in sinnes, therefore we are bound ve∣ry readily to obey him, by whome wee are translated from the death of sin vnto the life of righteousnesse.

Tim.

What are we to learne further, by the last wordes of this text?

Sylas.

That when we once come to God, we must con∣tend* 1.21 and fight for him against our owne sinful lusts, as be∣fore we fought for our lusts against him.

DIAL. VIII.

Verse 14. For sin shall not haue dominion ouer you, because ye are not vnder the law but vnder grace.

Tim.

HOw is this text deuided?

Sylas.

The parts of this text be two rea∣sons; one subordinate to the other, the latter to the for∣mer.

Tim.

What is the drift and purpose of this text?

Sylas.

To encourage men to striue and make resistance against sinne, by a reason of great force and waight: this reason is taken from the certaine hope of victory; if wee striue lawfully against sin wee shall ouercome it in part at

least, it shall not ouercome vs wholly or finally; for among all other thinges, these two ought most to preuaile with Christians, to make them stoutly and manfully to fight a∣gainst* 1.22 sinne. First, that our quarrell or cause is good; for we stand with Christ our redemer, with his word and glo∣ry,* 1.23 against sin, both his and our mortall enemy. Second∣ly, that of our strife there will come a good and happy is∣sue in the end, euen the conquest of sin: therefore wee are to quit our selues like men and to bee strong; for if Dauid fought most valīatly against Goliah, because he was assured of the victory; and if worldly souidiours bee animated and whetted on to fight, when they haue but a likelihoode of* 1.24 victory: how much then ought Christians to striue against sin, being certaine of the victory? the Apostle in the word of truth assuring vs, that if wee fight, sin shall not haue do∣minion ouer vs; it may and must remayne in vs as a muti∣ner, but shall not raigne ouer vs as a conquerer.

Tim.

What other thing is to bee learned from the first words of this text?

Sylas.

That sin will exercise dominion and rule, where it is not resisted; for it is certaine that sinne must either be kept vnder as a slaue, or else it will bee aboue as a tyrant to domineere, which is an exceeding great and harmful mat∣ter. For better it were to be a slaue vnto the most cruelty∣rant in earth, then to be vnder the dominion of sinne; be∣cause earthly tyrants can but hurt and kill the body: but this tyrant sinne, if it be suffered to rule and haue domini∣on, will destroy both body and soule for euer; for the wa∣ges of sin is death. Rom. 6. last verse.

Tim.

Let me heare now how ye proue that sin shall not haue dominion, so we striue against it?

Sylas.

Because wee are not vnder the law, but vnder grace.

Tim.

Expound the words, and tell vs what is meant by law?

Sylas.

Not the ceremoniall, nor the iudiciall law, but the morall law, which in tenne commandements teacheth our duty to God & our neighbor. That this law is meant,

may appeare by these reasons. First, there is no reason to speake of any other law, for it is besides the Apostles purpose. Secondly, it appeareth by the 7. verse of the 7, Chapter, where an instance is giuen out of the morall Law. Thirdly, it is the morall Law which by forbidding of sinne doth encrease sinne, and stirreth vs more to goe after sinne, and so makes it more hard to be ouercome.

Tim.

What is it, not to be vnder the Law? shew vs this some∣what* 1.25 plainly and distinctly.

Silas

I hus much: to be deliuered and set free from it, as the wife is deliuered and set free from her dead or di∣uorced husband: so Christians are no more subiect to the Law. For howsoeuer Gods Children after their re∣generation are still subiect to the regiment and doctrine of the Law, and are still bound to yeeld obedience to it as to the witnesse of Gods will, and the rule of our life, yet beleeuing persons are freed from it, in sundry other respects. First, they are freed from the Law, as touching* 1.26 the curse & malediction, whereof in the former Chapter. Secondly, as it is a Schoole-maister to compell and in∣force vnto duty, 1. Tim. 1, 9. Thirdly, from the rigor of the Law, as it doth exact perfect obedience, but giues and brings no helpe to performe any thing towards it. Lastly, they are freed from it as it is the vigor & strength* 1.27 of sinne, more and more encreasing and stirring it vp by forbidding and prohibitions; for this is the naughtinesse of our crooked nature, more earnestly to run vpon such* 1.28 euils as we are most restrained from, and in this last re∣spect are we said in this place not to be vnder the Law.

Tim.

What is it that we may learne from hence?

Silas.

That the godly being freed from the Law, as it is the vigor and strength of sinne, sinne now will be the more easie to be mastered, so they striue against it; euen as a woman by the lack of her husband is much the wea∣ker and sooner ouercome: so it is in this case, sin with∣out the Law to strengthen and stirre it vp, is as a wife without her husband, as in Chapter, 7, 1, 2, 3.

Tim.

Tell vs now what is meant by grace, and what it is to be vnder grace?

Silas.

Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death: in this sence the Apostle vseth the worde Grace in the former three Chapters, wherein he intreateth of Iustification. Second∣ly, it signifies the gracious helpe and assistance or the worke of Gods spirit, for the mortification and killing of sinne; and so it is vsed in this Chapter, where he in∣treateth of Sanctification. Now (to be vnder this grace) is to be in such an estate, as to haue the Spirit of Sanctifi∣cation to raigne in vs and rule ouer vs, as a husband ouer his wife, and a King ouer his Subiects.

Tim.

What instruction gather ye from hence, that wee are vnder grace?

Silas.

That the faithfull need not feare that sinne shal conquer them if they striue against it, because the grace that ruleth in their hearts, is stronger then sinne: as if the Apostle should say, Be strong, quit your selues like men and fight valiantly, and suffer not sinne to raigne; for he that is with you, to wit, the spirit and grace of God, is mightier then your enemie sinne that is against you, you are both graciously pardoned your sinne, and graciously assisted. The Prophet Elizeus when his seruant was in* 1.29 feare vpon the sight of the Aramites army, did thus com∣fort him, saying; Feare not, for they that are with vs are more then they that are against vs: in like manner must true beleeuers encourage themselues against sinne, to thinke that a stronger then it, is on their side; for though 〈◊〉〈◊〉 be stronger then nature and naturall strength, yet grace is stronger then it.

DIAL. IX.

Verses 15, 16. What then? shall we sinne because we are not vnder the Law but vnder grace? God forbid. Know ye not that to whomsoeuer ye giue your selues as seruants to obey, his seruants ye are whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse?

Tim.

VVHat doth this Text contayne?

Silas.

An answere of the Apostle Paul vnto a cauilling obiection, made against his former doctrine.* 1.30

Tim.

First of all tell vs what he meaneth by [Sinne,] when he saith, What then, shall we sinne? v. 15.

Sil.

By (Sinne) is meant heere, not one act of sin, but a continuall course of sinning, and it is as much as if it had beene said; Shall wee liue or leade our liues in sinne, as before verse 2. or shall we serue sinne, verse 6. or shall we obey sinne? This then is the meaning of the obiecti∣on, Shall wee giue ouer our selues licenciously to sinne, because wee are not vnder the Law but vnder Grace? Which obiection did arise from the ill vnderstanding of the Apostles words. For his words were so taken of some as if hee had meant (by not beeing vnder the Law) our freedome from the gouernment and doctrine of the law, and so the bridle being cast loose in our necks, we might haue liued as we list; which was very farre from the Apo∣stles meaning.

Tim.

What may we learne from this Obiection?

Silas.

Our first instruction from this Obiection, is to learne how ready and prone sinnefull men bee to snatch vp all manner of occasions which may nourish liberty in sinne, peruerting holy doctrine to this end: therefore al men must watch ouer their owne hearts, being naturally bent to these crooked shifts, auoyding the company of sinnefull men which affect such naturall licenciousnesse. Secondly, that the il vnderstanding of things wel taught, breeds errors and cauillings, and therefore we must take heed of mistaking good doctrine. Thirdly, that there is no doctrine so sound, but one or other will carpe at it & wrest it: therefore Teachers must arme themselues with patience. Fourthly, that Ministers of the word, must* 1.31 haue skill not onely to teach the truth, but how to meet* 1.32 with, and conuince such gaine-sayers.

Tim.

Now tell vs what answere the Apostle makes vnto the former cauillations, and how the Obiection is wiped away?

Sylas.

It is first to be noted, that the Apostle doeth not directly answere their cauilling argument which is Sophi∣sticall, being a fallacy from the ambiguity of the speech, (of not beeing vnder the law) which the obiectours tooke as beeing meant of a freedome from the obedience of the law; wheras the Apostle vnderstood it of the rigorous ex∣action of the law, forbidding euill thinges, and giuing no strength to forbeare them; but rather prouoking our lusts more after such euils as it forbids. Our Apostle therefore contents himselfe to answere the consequent of the argu∣ment: namely, that which was vntruly concluded and ga∣thered from his owne doctrine; to witte, (that we might freely sin:) this consequent he answereth two wayes. His first answere is, by words of detestation [God forbid] in 15, verse: hereby teaching vs that all wicked and false things inferred from the worde, must bee abhorred of vs. In the second part of his answere, he proues the quite contrary to the obiection, namely that such as bee not vnder lawe, but vnder grace, ought not to serue sin, but Christ their Lord.

Tim.

How doth he proue this, by what argument?

Sylas.

By these two reasons: the first is taken from the condition of Seruants, in the beginning of the 16. verse. This reason standeth thus; It is meete that euery one obey him, whose seruant he is: but all true beleeuers are the ser∣uants of God and not of sin: therefore are they bound not to obey sin, but God, in doing his will. Which the Apostle doeth confirme and backe by the testimony of euery mans conscience: know ye not that a seruant must obey him that is his Lord, and that Christ is your Lord, and not sin? ye all know this, by the light of nature the one, and the other ye know by the light of the word.

Tim.

What thinges are wee to learne out of this first rea∣son?

Sylas.

First, that it is wisedome in the Ministers of the word, to build their doctrine vppon knowne and receiued principles, of which euery one is conuicted, that they are true. Secondly, wee must iudge of our seruice, either to

sinne or to God, not by our profession, but by our practise and obedience: if we do fulfill and obey the lusts of sinne, then are we the seruants of sin, whatsoeuer wee professe or say to the contrary. Thirdly, that it standes with great reason, that a Christians life should be a continuall obedi∣ence to Christ, because he is our Lord, and hath admitted vs to be his seruants; who by nature through Adams fall, were wholly captiues to Sathan and sin: but Christ by his death hath freed vs from this captiuity, and addicted vs to himselfe, to this end that we should not now serue sin our former Lord, but Christ our new maister, who hath deliue∣red vs from sin and Sathan; as seruants which paste from* 1.33 one maister to another, doe euer please and serue the latter maister.

Tim.

What is the second reason whereby he proues that wee ought to obey Christ, and not sin?

Sylas.

The second reason of this text, is taken from the effects which follow the seruice of Christ and of sin, which be death and life: (whether it bee of sin to death, or of o∣bedience vnto righteousnesse.) This second reason hath two branches, and may be thus framed; such as obey and serue sin must haue death for their reward, therefore wee ought not to serue sin, least we dye for it. Againe, such as obey Christ by doing righteous things, shall haue eternall life for their reward: therefore wee ought to obey Christ, and renounce the seruice of sinfull lusts, that wee may liue for euer.

Tim.

What instructions do ye gather from hence?

Sylas.

First of all, that sin and righteousnes be two con∣trary Lords, as fire and water, as God and Mammon; loue the one, and hate the other. Secondly, that all men must doe seruice to one of these two Lordes, no man can serue both at once, because they commaund contrary thinges. Thirdly, wee learne here the nature of sin, that it is repug∣nant to the obedience of the lawe or vnto righteousnes, therefore a filthy, vnrighteous and bitter thing. Fourth∣ly, that the seruice of sin is to bee auoyded as a damnable or deadly thing, bringing to destruction in hell, and de∣seruing

it. Lastly, that a righteous life that yeelds o∣bedience vnto God, shall end in eternall life, though it cannot merite it.

Tim.

But our Apostle hauing said (whether of sin to death,) why did he not likewise say, (or of righteousnesse to life?) but saith thus, of obedience to righteousnesse. What are we to learne by this kinde of phrase and stile?

Sil.

These three things: First, that this is the righte∣ousnesse of workes, to liue obediently vnto the will of God, reuealed in his word, as the righteousnesse of faith is to haue sinne forgiuen by Christ. Secondly, that this is the beginning of eternall life, to leade heere a righte∣ous life, which is the entrance of it, and the way to it. Thirdly, because he would haue none to thinke that life* 1.34 eternall is due to obedience, in such sort, as death eter∣nall is due to sinne. For this is due as merite, the other by the promise of mercy: the one is a debt and stipend of sinne, the other is of grace, and a fruite of righteous∣nesse, depending on Gods meere goodnesse, and not on mans desert: for how can creatures and Children make their Creator and Father indebted?

DIAL. X.

Verse 17. But God be thanked that ye haue beene the ser∣uants of sinne: but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered.

Tim.

WHat doth this Text containe?

Sylas.

A new argument or reason to perswade the Romanes, and in them all Christi∣ans, to resist the motions of sin that they may serue God. Which reason is fetched from the benefit of their deli∣uerance from sinne. For which it behooueth them to become thankful, by auoyding that which might offend, & doing that which may please such a Benefactor. Their deliuerance is declared and set forth, first by the Soue∣raigne cause and worker of it, to wit; God himselfe [I thanke God.] Secondly, by the contrary, to wit; their former estate, [Ye were the seruants of sinne.] Thirdly, by

the meanes whereby it was wrought, to wit; the Doc∣trine of the Gospell, which is like a forme, stampe, or mould. Fourthly, by the effect of their conuersion, which was willing and sincere obedience to God. Lastly, by the vse or end wherefore this benefite was bestowed, Verse 18. that henceforth they should not serue sinne from which they were freed, but righteousnesse vnto which they were now become voluntary seruants.

Tim.

What Instructions do ye gather from the first words* 1.35 [I thanke God.]

Silas.

First, whosoeuer be deliuered from sinne, may heere learne, that their deliuerance is not in their owne power, but is the worke of God, and they are beholden to him for it. Hence it is, that all regenerate persons, are called the workemanship of God, Ephes. 2, 10. Second∣ly, in this example of Paul, wee learne to reioyce and be thankefull, as well for the conuersion of others, as for* 1.36 our owne: and this is indeede a note and a marke of one* 1.37 truely conuerted, to be vnfaignedly glad for the worke of Gods grace in others.

Thirdly, this teacheth, that the end of our freedome* 1.38 from sinne, in respect of God, is his owne prayse, that hee might be acknowledged, praised, and thanked. Last∣ly, the Apostle would shew, what a great benefit it is to be deliuered from the tiranny of sinne, for which God cannot be sufficiently thanked. Also he bewrayes the af∣fections of a godly Pastor.

Tim.

In what estate were they before GOD conuerted them?* 1.39

Silas.

They were the Seruants of sinne, which is the common estate of all the elect before their new byrth; they all and euerie one of them, are first the seruants of sinne, before they are the seruants of God, Rom. 5, 6, 8. 10. Acts 26, 18.

Tim.

What is it to be the Seruants of sinne?

Silas.

To be held vnder the dominion and rule of sin, being wholly obedient to the lust thereof. No slaue or

Seruant is more subiect to the will of his Lord, then we are vnto lusts and desires of sinne: so that wee can will,* 1.40 thinke, speake, or doe nothing, but what sinne will and* 1.41 commaunds. And this is a most fearefull and dange∣rous estate, much worse then the cruell tyrannicall bon∣dage and slaueric of Egypt. For first, that bondage was of the bodye onely, but the seruice of sinne is of the whole man, bodye and soule. Secondly, in the bon∣dage of Egypt they serued men; but heere in this bon∣dage, seruice is done to sinne and Satan, most vile Lords which commaund most base and silthy workes. Third∣ly, in the bondage of Egypt, the most harme was tem∣porall, losse of libertie, smart and paine of body: in this seruice of sinne, the losse is eternall, euen destruction in hell for euer, without the infinite mercy of God. Fourth∣ly in this bondage vnder Pharaoh, they had a sence of their thraldome, and desired liberty; in this seruice of sinne, men do not so much as suspect themselues to bee bound, but thinke themselues to be free & despise liber∣ty, Re. 3, 17. Lastly, in al outward bōdage, they which be bond can help themselues, as by running away, or by en∣treaty, or by ransom: in this bondage we lie stil as it were bound hand and foote, til God by his mercy deliuer vs, not so much as the least thought of relieuing our selues.

Tim.

Tel vs now to what purpose the Apostle puts them in minde of their former bondage?

Silas.

First, by the remembrance of it to humble them and to keep them from being puft vp with their present graces, when as they shall call to minde what they were once, worse then beasts, yea worse then nothing. Se∣condly, to prouoke them to a great thankfulnesse vnto him, who freed them from so heynous a yoake. Lastly, to moue them to withdrawe their hearts further off from that vile seruice of sinne, which they haue so well esca∣ped; as no slaue will returne to that tyrant from which* 1.42 he is deliuered; so neither ought sinners to looke backe againe. Remember Lots wife.

Tim.

What other thing may we obserue in this, that he saith We were the seruants of sinne, not, That ye are the seruants?

Silas.

That such as bee freed from sinne, though they still haue sinne in them, yet they are no more seruantes to sinne. For they haue changed their Maister and their Liucry, and are become seruants to a new Lord, to wit; Christ Iesus their Redeemer.

Tim.

Shewe vs now by what meanes our Conuersion vvas wrought?* 1.43

Sil.

By the Doctrine of the Gospell, which in this re∣spect is in Scripture called the Arme of God, Esay 53, 1. An immortall seede, 1 Pet. 1, 23. The sauour of life, 2. Cor. 2, 16. The power of God to saluation, Rom. 1, 16. A forme or a mould, as in this Text fitly. For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath, vpon such things as are put vpon it, or in∣to it; so doth the Gospell, it altereth the minds & hearts of men, and maketh them lke it selfe, that is to say, ful of heauenly wisedome and holinesse. And heerein consists the difference betweene the Doctrine of the Lawe, and the Doctrine of the Gospell. The Doctrine of the Lawe forbiddeth vs euill, and commandeth vs good, but put∣teth no strength in vs to forbeare the one, or to doe the other; and therefore it is called the Ministery of the let∣ter: whereas the Doctrine of the Gospell teacheth vs Faith, Loue, Hope, Repentance, Patience, &c. and with∣all imprinteth the selfesame graces in vs; giuing vs po∣wer to be that which it would haue vs to be. Therefore, is it tearmed the Ministery of the Spirit, and of righte∣ousnesse, 2 Cor. 3, 8, 9.

Tim.

What are we to learne by this, where it is sayd [That we are deliuered into this forme?]

Silas.

Two things: First, that in our conuersion and freedome from sinne, we our selues do nothing towards it at all, but suffer God to worke vpon vs; as the waxe or* 1.44 clay receiueth the print of the seale or mould, themselues doing nothing, but suffering the impression only of the

Seale or mould. Secondly, we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules, because the image or forme of godlinesse which wee haue from that doctrine, receiues continuall decay by our owne negligence and Sathans mallice. Hence it is that the A∣postle speaking here of the godly Romaines, sayeth in the present time that they are deliuered, to teach that the worke of our sanctification, is not a worke of a day or a yeare, or to be perfected by one or two, or a few Sermons, not till death come.

Tim.

What may this put vs in mind of, that the doctrine of the Gospell is the effectual Instrument both to begin and to per∣fect our deliuerance from sin?

Sylas

It serues to surre vp a great loue vnto the doctrine of the Gospel, seeing it is the means of our conuersion. Se∣condly, it shews of what great efficacy that doctrin is: whē God is pleased to worke by it, it can pull our heartes from sinne, and knit it vnto God; and can make vs be like vnto God, who before did beare the Image of Sathan. Third∣ly, wee ought to haue those which bring this doctrine in reuerence and loue, acknowledging them and hauing them in singular reputation for their worke sake. 1 Thess. 5, 13. Their feet (euen their basest and foulest parts) ought to be beautifull vnto vs. Rom. 10, 15. What is the estate then, or what will bee the end of such as hate and rise vp against Leus, despising prophesy?

Tim.

What manner of obedience is this that the Gospell v∣seth to worke?

Sylas.

It is from the heart, that is to say, such as is both voluntary and vnfaigned, not compulsory and hypocriti∣cally:* 1.45 and this is a speciall marke whereby to try the truth of our owne conuersion, when we finde that wee can wil∣lingly and in a good vprightnesse, apply our selues to doe these things which be commāded in his word, being con∣trary to our lustes: this also must encourage all men which* 1.46 bee conuerred, to sticke to the seruice of Christ, without looking back, seeing they willingly put themselues into it,

being by his grace, of vnwilling made willing.

DIAL. XI.

Verses 18, 19. Being then made free from sin ye are made the seruants of righteousnesse, I speake after the manner of men because of the infirmity of your flesh; for as ye haue giuen your members &c.

Tim.

VVHat doth this text contayne?

Sylas.

Three new reasons to disswade from liuing in the seruice of sin.

Tim.

What is the first reason?

Sil.

Because Christ hauing set them free from the bon∣dage* 1.47 of sin, they are not now bound to obey the lusts of it: as bondmen and seruants doe giue obedience to their Lords, whiles they are their seruants, but being once free, they do not serue them any more: nay now they ouer-rule sinfull lusts, or else in vaine they profesle Christianity; it is to no purpose to put on the purple kingly robe, if there be no man to command; so in vaine to professe thy selfe a Christian, if thou hast no commaund ouer thy passions and lusts.

Tim.

What is the second reason?

Sil.

They are made the seruants of righteousnesse, there∣fore* 1.48 they must not serue nor obey sin but God; this reason may be declared two wayes. First, by comparison of bo∣dily seruants, who are carefull to please their maisters, so ought Christians to be, being Gods seruants, Rom. 14, 4. Secondly, by consideration of his goodnesse and bounty, whome wee serue, declared both in the manifolde good things, spirituall and corporall which wee haue from him; and in those which we further hope for, to wit, the preser∣uation and sustentation of our liues in this world, and eter∣nall life in heauen with God and his Angels.

Tim.

Let me heare of you what we are to learn by this that he calleth them the (seruants of rigteousnesse) which bee the seruants of God?

Silas.

It helpeth vs to distinguish the true seruants of God from the counterfeit: for such as truely serue God,

haue care to please him by dooing the righteous things which he commandeth in his word. Whereas false ser∣uants neglecting his righteous precepts, do yet professe themselues to be his seruants, and therefore bee his ser∣uants in name onely, and not in truth and deed.

Tim.

What is the third Reason?

Silas.

The third reason is taken from things which be* 1.49 like or equall, as thus: The elect before their conuersion diligently serue sinne in doing the lustes thereof; there∣fore being conuerted, they must with like diligence serue God in doing his will reucaled in his word.

Tim.

What doe ye consider in this third reason?

Silas.

1. The preface or entrance. Secondly, a similitude with his parts, which setteth downe two parts of Gods seruice, 1. subiection, 2. warre with sinne.

Tim.

Now shew vnto vs in what words the preface is con∣tained, and the meaning of the words.

Sil.

The preface is contained in these words (I speake after the manner of men.) This phrase hath sundry sig∣nifications, one is this: I require no harde matter, but such as men are able to performe. The second is this, I require no vniust thing, but such as any that hath the reason of a man, would grant to be equall and iust. Third∣ly, I speake plainly and familiarly, as euery man may ea∣sily vnderstand me, fetching a similitude from common matters knowne to all men, because ye should the better perceiue what I say. Of all these expositions the last is best to be allowed of, because of that that followeth in the verse, where he borroweth his comparison from the worldly affaires of men, such as all men by reason and common experience knew and were well acquainted with.

Tim.

What is the cause why the Apostle would teach the Romanes after such a plaine manner, by comparisons from easie and homely things?

Silas.

Because of the infirmity of their flesh, by which is meant their carnall and corrupt vnderstanding, which

hindereth that they could not receiue heauenly thinges, being taught them in profound and exacte manner, as appeareth by the example of Nicodemus, and also by the words of our Sauiour to him, Iohn 3, 12.

Tim.

What were the instructions gathered from hence?

Sil.

Three-fold: First, it concerns Ministers, that they apply themselues in their teaching, to the capacitie and rudenesse of their hearers, which being rude, therefore the plainer we speake, the better it is. The second, con∣cernes hearers, for whom it is safest to bee taught with the greatest plainnesse that may be, because of the weak∣nesse of their vnderstanding; which euen in regenerate persons is more carnall then spirituall, their blindnesse and ignorance being far more then their sight & know∣ledge. Lastly, it reprooues such Ministers which teach darkly and couertly, affecting obscuritie in matter and in maner of teaching; and such people as loue to bee so taught, loathing simplicity.

Tim.

Now come to the similitude it selfe, and tel vs whence it is fetched?

Sil.

From worldly matters, wherein it is vsuall for ser∣uants to serue their seuerall Maisters, with like dili∣gence and promptnesse; which the Apostle doth thus fit to his purpose. It is meete, that Christians should bee as willing, forward, and cheerefull in seruing God, nowe they are regenerate, as they were in seruing sinne before they were regenerate, seeing bodily seruants equally please their Lords.

Tim.

What be the partes of this similitude or comparison?

Silas.

Two: First, a proposition, contained in these words [As ye haue giuen, &c.] In which words is contay∣ned the conditions of that seruice which the elect yeeld vnto sin, while they are naturall men.

Tim.

What conditions do ye obserue in their seruice to sinne?

Silas.

These foure: First, they wholly serued sin [Your Members] that is to say, your selues. Secondly, they ser∣ued sinne with all readinesse, and with their whole

strength [Ye haue giuen] that is, yee haue willingly pre∣sented your selues before sinne, as a Seruant before his Lord to do his will. Thirdly, they did and fulfilled not one, but all manner of sinne, which is meant heere by vncleannesse and iniquity. Fourthly, they proceeded & went forward from one degree of sinne to another (To commit iniquitie) whereby is meant the outward work of sin, and that they rested not in the inward lust and con∣sent of sin.

Tim.

What doth vncleannesse and iniquity signifie?

Silas.

Vnder vncleannesse bee contained sins that tend to our commodity and pleasure; and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour.

Tim.

What is the secondpart of this similitude?

Silas.

It is an application of the former proposition, contained in these wordes (So now giue your Members, &c.)

Tim.

What thinges do ye obserue out of the second part of this reason?

Sil.

These foure things: First, the elect beeing con∣uerted, are bounde to serue God with the whole man,* 1.50 [Your Members,] that is your selues. Secondly, they must do it with great readinesse and alacrity [Now giue.] Thirdly, they must serue God in euery duty, [Righteous∣nesse, which hath our dutie to man, and Holines which hath our dutie to God.] Lastly, they must goe forwards, and profit daily in godlinesse and in the seruice of God, as they did before in the seruice of sin and wickednesse. For there is no standing at a stay: Men goe backeward, which go not forward in goodnesse; and the Nature of* 1.51 sanctifying grace, is to grow and encrease to perfection, as Scripture and all experience teach vs: wherein men may take a true triall of themselues, whether they bee led by the spirit of sanctification.

DIAL. XII.

Verse 20, 21. For when ye were the Seruants of sin, ye were

free from righteousnesse. 21. What fruite had ye then in those things whereof ye are now ashamed? For the ende of those things is death.

Tim.

VVHat doth this Text containe?* 1.52

Sil.

Two things: First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion, verse 20. because they were free from righteousnesse. The second part is argumen∣tatiue,* 1.53 giuing reason why sinne ought not longer to be serued but resisted rather.

Tim.

What is meant by righteousnesse?

Silas.

Not the righteousnes of Christ imputed to be∣leeuers, (yet they were free from that also) but the righ∣teousnesse of workes, which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions; and it is Gods Image after which man was made in his creation, and restored in his regeneration.

Tim.

What is it to be free from this inherent righteousnes?

Silas.

To be vtterly without it, and void of it, and a stranger from it. As before verse 17. to bee free from sin, signifieth a cleane riddance and deliuerance from all sin,* 1.54 touching guiltinesse and rule of sinne: so heere to bee free from righteousnesse, is to want it, and to bee with∣out it wholly; but yet not so as if vnregenerate persons had no kinde of righteousnesse, for they haue a ciuill righteousnesse, which consists in outward workes bee∣fore men: thus wee reade of Paul, that as touching the righteousnes of the Law he was vnblameable, euen then when hee was a Pharisie, Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew, That except our righteousnes exceed that which Pharisies haue, wee can∣not enter into the kingdome of Heauen. The righte∣ousnesse then which vnregenerate men are voide of, it is Christian righteousnesse, which is not in externall duties and obseruation before the world, but in purenesse and cleannesse of heart before God.

Tim.

What is the instructions from hence?

Silas.

First, it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne: the cause is, for that they are vtterly without righ∣teousnesse* 1.55 or grace, which should hinder or stoppe their study and course in sinning. As an vntamed Colt runncs headlong hauing no rider or bridle to stay him, or as Children grow rude and wanton, being without Tutors or guides; so they which are free from righteousnesse which should bridle their nature, must needs sinne Iusti∣ly and horribly. Secondly, it sheweth the miscrable condition of naturall and vnregenerate persons, in that they are stript of all grace, and so are wholly bound to sinne, and kept vnder the heauy yoke of corrupt lustes. The darkest night hath as much light as they haue grace, the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue; which should breede in all* 1.56 naturall men a desire to be out of this estate, and a thank∣fulnesse in such as are already pulled out. Thirdly, it serues to confute two sortes of men. First, such as stand for liberty and freedome of will without grace, because wee being before our regeneration altogether bond∣men to sinne: there cannot be therefore in vs, any free∣dome* 1.57 of will unto goodnesse. Secondly, such as hold workes preparatiue in naturall men, disposing them vn∣to grace: whereas they being free from righteousnesse, cannot doe any workes but sinnefull; and sinnes (see∣ing they merite death) cannot dispose them vnto grace and life.

Tim.

What is the other thing contayned in this text?* 1.58

Sylas.

It is an argument to disswade and draw the god∣ly from the seruice of sinne taken from the fruite of sin in this life, which is shame, and from the end of it after this life, which is eternall death. The argument may be thus framed; All Christians stand bound to auoyd that which is filthy, bringing them shame, and that which is harmefull breeding their death: but sin if it be serued and obeyed, it

will engender both shame and death; therefore the seruice of it is of all Christians to be carefully auoyded.

Silas.

What bee the generall instructions from this 21. verse?

Tim.

First, where sin goes before vnrepented of, there of necessity by the ordinance and iustice of God, shame and death will follow after, these be the fruites which sin∣ners must reape euen as they sow. Secondly, we are to learn from hence, that howsoeuer men are not ashamed whiles they are in the act of sin, yet afterward though they haue repented, as these Romaines had, the memory of their sin doth breed shame and trouble of minde. Lastly, the chil∣dren of God, because they haue much flesh and corruption remayning in them, had need to be awed and held to their duties, by fearefull threatnings, where of there is vse, euen for the most godliest to helpe to subdue their sturdy na∣ture.

Tim.

Nowe expound the wordes of the 21. verse, and tell vs what is meant by fruite?

Silas.

Commodity, gaine, or profit; this speech of the Apostle hath a mocke in it: for hee well knewe that there came no fruit of such things, but by this meanes he thought to presse and vrge their conscience more forcibly, when they should perceiue that they had spēt their time in things whereof there came no credit or profit, but both shame & losse euen eternally: this must cause euery one examiue himselfe in euery act, whether he serue sin or righteousnes.

Tim.

What are the things whereof the Romaines had cause to be ashamed?

Silas.

Two things generally; first, vnpurenesse of life and conuersation, see Chapter 1. 24. 25. &c. Secondly, vn∣purenesse of their religion, they beeing both worshippers of Idols. and prophane in their manners. Rom. 1. 20. 21. 22. &c. These things were accompanied with shame (that is to say) with griese and perturbation in minde and con∣science in the fight of God, vppon remembrance of these their offences against him: for the shadow doth not more

necessarily attend the body, thē shame doth sin, which ma∣keth conscience blush within, aswel as red checks without.

Tim.

How many wayes is shame taken in scripture?

Sylas.

Two wayes; first properly, that affection so cal∣led, which appeares in the countenance by blushing: this is natural shame, which commeth either for griese of some dishonesty already done, or for feare of some dishonesty that may be done. This kinde of shame is common both to good and bad, and bringeth forth in them both certain common effects, as to cause them to change their minds, to bee loth to come in presence, to doubt least they doe not please others to discourage them in their duties, and some∣what to disquiet them: finally, touching this affection of naturall shame, this counsell is to bee giuen, that it bee so cherished in all, (in young folkes especially, to be made a bridle to keepe from filthy things) as care be taken least it grow vehement and excessiue. Secondly,* 1.59 shame is vn∣properly taken, for trouble or griese of conscience, being cast down & abased before God; the former may be called shame of face, and this latter shame of conscience, when no shame-faced man is so dashed out of countenance be∣fore men, for offending against common honesty and ciui∣lity, as the soule and conscience is ashamed for some sin wittingly committed against Gods law: this shame consi∣dered in it selfe, and as it is in the wicked, is a part of the torment of hell, but as it is in the godly it is blessed, as a meanes to keep them from running into hell, being a fruit and consequence of their repentāce; as in these Romanes who nowafter their conuersion, had shame for things done afore.

Tim.

What things doth this shame of conscience work in the children of God, and in the wicked of the world?

Sil.

First, it causeth the godly to come into the presence of God with reuerence and fear; but it maketh the wicked to shun his presence, as Adam, who after he had sinned hid himselfe in the thicket of trees; and Cain who hid himselfe after hee had murdered his brother. Secondly, it maketh

the godly to blame and accuse the sins which they haue done, with detestation and forsaking them; as it is writ∣ten* 1.60 of Ephraim, Hee was ashamed; but it hardeneth the wicked in their euils. Thirdly, it prouoketh the godlic more vnto dutie, but from the wicked, it taketh al heart of doing any good dutie. Fourthly, it helpes the godly vnto true peace at the last, whereas it is but a torment vnto the wicked, and beginning of their hell. Lastly, the godly are ashamed of God that he should knowe their sinnes; but the wicked are more trobled that the world doth take knowledge of their sinnes. This is it that vex∣eth them.

Tim.

What aduice is to be giuen concerning this shame of Conscience?

Sil.

A double aduice vnto Gods Children. First, that it should serue to stay them from committing sin, seeing shame and griefe will follow it. Secondly, when they feele this godly shame and griefe, after any sin vnheede∣fully done, let them thanke God for such a mercie. Also, vnto the wicked this aduice is to be giuen, that it moue them to hasten their repentance, as they desire to auoide confusion of Conscience for euer in hell, whereof their shame of sinne heere is both a part and an enterance, if it be not looked vnto.

Tim.

Seeing all euill is the fruite of sinne, wherefore doeth the Apostle mention shame onely?

Silas.

The reason is, because shame doth alwayes fol∣low sinne, so doth not other euils. Secondly, shame fol∣lowes vs in euery place, but wee doe not in euery place meete with affictions and other euils. Lastly, if as often as we sinne, God should strike vs with some euill, wee should neuer abide it; therefore, it is best for our profit to haue such a gentle monitour as shame is, to pluck our conscience by the eare, and to iogge vs on the Elbowe; that wee may be stayed from doing euill when wee are tempted, or from going on, if we haue yeelded.

Tim.

What is the next Reasons to hold vs from sin?

Tim.

It is taken from the end of sinne, which is death; by which is meant the second death, which is called e∣ternall death; in which we may consider two things: first a separation of the whole man from heauenly glorie. Se∣condly, a destruction of the whole man in hellish paine.

Tim.

What is meant heere by [End?]

Silas.

This word signifies eyther the cause for which a thing is done, or it is put for the last terme of any thing; so it is vsed heere. For men do not sinne for this cause, that they may dye eternally, yet eternally death is the tearme of the seruice of sinne, which doth determine in fearefull and endlesse destruction. The reason whereof is this: First, because in sinne eternal Iustice is offended. Secondly, wicked men if they might liue alwayes, they would sin eternally, and therefore are worthy at the last to be punished with death eternall.

Tim.

Now tell vs the Instruction that we are to learn from hence.

Silas.

It would serue to keepe vs from yeelding obe∣dience to sinne, if we would often and earnestly thinke of the end of sinne. He that desires to be preserued from the seruice of sinne, had great neede to remember foure things. First, his owne end. Secondly, the end of the world. Thirdly, the end of well-doing. Lastly, the end of sinne, which is most bitter woe and paine, without all end.

DIAL. XIII.

Verse 22. But now being freed from sinne, and made Ser∣uants to God, you haue your fruit in holinesse, and the end euer∣lasting life.

Tim.

WHat doth this Text containe?

Silas.

Two Reasons to perswade the seruice of God. One, because the fruite of it is in holinesse in this life: the other, because in the end it brings vnto life e∣ternall. These reasons are set downe in forme of a com∣parison; three contraries being compared together. As first, God is set against sinne. Secondly, holinesse against

shame. Lastly, eternall life against death. The summe of all is this; As the seruice of sinne bringes foorth shame heere, and destruction for euer, so holinesse and life e∣ternall, are the fruites which follow the seruice of God: therefore we stand bound to embrace godlinesse, and to eschue vnrighteousnesse and sin.

Tim.

What is it to be freed from sinne?

Silas.

To be deliuered from the tiranny of sin, that it should haue no power to rule ouer vs. For heere hee en∣treateth of Sanctification.

Tim.

What learne we by this, that he saith [Now ye are free∣ed from sinne?] and wherefore doth he vse the Verbe of the pas∣siue signification [being made Seruants of God?]

Silas.

Wee learne that there was a time when as they were the seruants of sin, but are now at this time esca∣ped out of that bondage. And he vseth the Verbe of the passiue signification (saying, wee are free, and wee are made seruants to God) to teach vs that of our selues we are prone to sin, but not to serue God, without a speci∣all and effectuall working of God in our hearts; making vs to be that by Grace, which by Nature wee could ne∣uer be. For we are not borne but made the seruants of God; we are not the seruants of God by our own ende∣uour, but we are made such by Gods spirit; we are borne the seruants of sin, but we are made the seruants of God: and that we are the seruants of God, it may appeare by our hearty obedience vnto the will of God in all things, as the seruants of sinne are manifested by obeying the lusts of sinne throughout.

Tim.

What is meant here by holines?

Silas.

Praise by encrease of holinesse, as appeareth by this, that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse, because though prayse be due vnto the seruice of God, yet such as exercise themselues in doing the will of God, doe often liue vnder reproach; whereas encrease of inward holinesse, to the praise of the godly in the eies of God and good men, doth

alwaies follow well doing, as a wholesome fruit for Gods children, when they haue serued God. They bee indeede woorthy of praise, but they may and doe misse of it, at the hands of this vnthankfull world: yet they are sure of this, that the more paines they take in seruing God, the more holy they shall bee, and their conscience more vndefiled: also they shal reape praise amongst all good men, and with God their Father; and this is no small encouragement to make men more earnest in the seruice of God, to consider that they shall bee blessed of God, with greater purity be∣fore him, and more praise among his children. For though Gods childeren are to doe well, not onely nor chiefly for gayning praise or holinesse to themselues, yet these things which will follow of their owne accorde by the ordinance of God (as the shadow doth the body) put some heart and cheerefulnes into them,

Tim.

What other thing do we learne from this, that we haue our fruit in holines?

Sylas.

That the full rewarde of seruing God, is not al∣together laide vp in the world to come; but there is much giuen vnto them in this world, both in corporall and spi∣rituall blessings. For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it: so it pleaseth GOD to giue vnto his seruants euen here in this life, some fruite of their obedi∣ence to him, to confirme their hope of that reward which they shall haue in the life eternall; hence their graces are likened to first fruites. Rom. 8.

Tim.

What vse is to be made of this?

Sil.

It reproues those that say that there is no profit in the seruing of God. Secondly, it serues to whet the harts of Gods children more obediently to please and serue him, when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects, as well as in outward regards.

Tim.

Rehearse nowe the second reason to encourage our selues vnto the seruice of God?

Sylas.

It is the same which was vsed in the 17. verse, namely, that this seruice will end well, euen in life euerlast∣ing: and therefore wee must giue our selues carefully to serue God; for men haue reason to follow that hard, which is sure to end well.

Sil.

What doth the Apostle here vnderstand (by life?)

Sylas.

Heauenly happines and glory, which is therefore shad owed out and signified by this terme of life, because of all earthly things, life is most delightfull and precious. This life or heauenly happines consists in these two things; first, in the absence of all euill both from soule and body. Secondly, in the presence and perfection of all good, both bodily and spiritually.

Tim.

What are we to learne hereby, that this life iscalled e∣uerlasting?

Sylas.

Thus much, that our heauenly happines is not for dayes or yeares, but endures for euer, euen as long as God endures, without any limitation of time, or measure of greatnesse.

Tim.

In what sence doth the Apostle say, that this life euer∣lasting, is the end of Gods seruice?

Silas.

In a threesold sence; first, that it is a cause mouing vs to labour in good duties. Secondly, because it is the terme or end wherein our seruice shall determine. Lastly, because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines, at the end of our life; euen as rewards vse to be giuen vnto labourers at the end of the day, when the worke is done. For our short and meane seruice is not worthy of that lasting and glorious blessednesse: but God of his goodnesse, according to his free mercy, hath promi∣sed and ordained, that such as seruc him soundly and con∣stantly, should liue for euer in celestial glory.

Tim.

What profit are we to make of all this?

Sil.

It should preuaile with all Christians to make them* 1.61 serue God, not only more diligently, but cheerefully and constantly, considering their labour in seruing God shall* 1.62 not be in vaine, but shall haue such a great recompence of

reward. As souldiours endure much in hope of victory and* 1.63 spoile, and merchants vppon expectation of a commodity* 1.64 in the end; also husbandmen labour hald for a good har∣uest: so should Gods children doe, to attaine eternall life at last: yea somuch the more and rather, because of such an excellent and eternall glory in the end.

DIAL. XIIII.

Verse 23. For the wages of sin is death, but the guift of God is eternall life, through Iesus Christ our Lord.

Tim.

WHat doeth this text contayne? what is the scope and summe of it?

Sylas.

It proues that death followes sinne, because it is the wages which is due vnto it: and it also proues that life doeth follow good workes; yet not so as death comes after sing; for this follows by way of iustice, but the other by free fauour.

Tim.

What is meant here by sin, by wages, and by death?

Silas.

By sin is meant the corruption of nature, beeing the matter and mother of all sinnes, and it selfe a sin: and by wages is meant properly victuals, paid by the 〈◊〉〈◊〉 omaine Emperours to their souldiours (as their wages,) in recom∣pence* 1.65 of their seruice: and by death is meant both natural, violent, and spirituall, but especially eternall death: all which in diuine iustice be as due to sinne, as wages to sol∣diours.

Tim.

Why is this death called the stipend or wages of sin?

Silas.

Because it is rendered as due, and paid worthiiy to the merit of such as fight for their lusts; euen as souldi∣ours which warred for their Emperours, deserued their sti∣pend in that behalfe.

Tim.

What consider ye in eternall death?

Silas.

Two things, the substance and circumstance, the substance of eternall death hath two parts: First, sepa∣ration from Gods presence, blisse, and glory, which is called in Scripture, the casting out of his kingdome. Se∣condly, destruction of body and soule, each to haue se∣uerall torments. The circumstances be sixe; first the place,

a pit, a dungeon, a prison, a lake. Secondly, compani∣ons be the Diuels and his Angels, and the whole route of the Reprobate. Thirdly, darkenesse, blacker and thicker then that of Egypt, there shall bee a continuall night. Fourthly, eternity, euen as long as God endureth, for the worme neuer dyeth, nor the fire neuer goeth out. Fifthly, sinfull concurrences, as hatred of God, blasphe∣my, despaire, &c. Lastly, weeping and gnashing of teeth. This wages though it be due to all sinne, yet it is not rendred to all sin and sinners, because this payment was exacted of Christ, in behalfe of all elect beleeuers, who are discharged from it in their owne persons.

Tim.

What are the instructions that doe arise from hence?

Silas.

Three: The first whereof doth concerne the vnrepentant, who still serue sinne, to warne them that betimes they shake off such a Lord as sinne is, which ren∣ders such deadly and damnable wages. For the perfor∣mance whereof, let them consider these foure thinges: First, that in respect of their sinnes past, it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend. Secondly, a searching out, and particular confession of such sins as haue raig∣ned in them, and made them worthy of so deep a punish∣ment. Thirdly, great care and endeuour to refraine from occasions of such wickednesse in time to come: and last∣ly, to aske earnestly of God forgiuenesse through Christ, and the grace of true repentance. The second instructi∣on doth concerne such as haue repented, and left the ser∣uice of sinne; they are first to be thankfull to Christ, who hath freed them from such a wretched wages due to their sinnes, himselfe taking the whole punishment vpon him. Secondly, it prouokes them to humblenesse, to remem∣ber what misery they haue escaped. Thirdly, it doth admonish them neuer to returne againe vnto the seruice of sinne, but to study rather how to please such a redee∣mer, which hath for giuen them such a debt: after the ex∣ample of the woman, Luke 7, 47. who loued much, be∣cause

much was forgiuen her. Now the third and last generall instruction, is that which concernes all men both good and bad, who may learne from hence what a dangerous thing sinne is, to which such wofull wages of due doth belong. Secondly, what a terrible thing Gods* 1.66 iustice is, which doth repay such bitter recompence to such as offend against it. Thirdly, what cause there is for all Christians to tremble at the least motion of sinne in themselues, and to auoide al occasions of sinning with all their power. Finally, this proueth all sinnes in their owne nature, to be mortall and none to be veniall, for he speaks of sins generally, that death is their wages.

Tim.

Tell vs now how he doth proue that eternall life doth belong to good workes?

Sil.

Because the guift of God is eternall life through* 1.67 Iesus Christ our Lord. The which words doe affoorde vs this reason: God doth freely giue eternall life to such as liue well, and Christ Iesus merited it for them, therefore they must at the last be brought to it.

Tim.

But why doth not the Apostle say, that eternall life is the wages of righteousnesse, as he said before that eternall death is the wages of sinne?

Sil.

If we had perfect righteousnes, eternall life should* 1.68 be rendred vnto vs as wages, because God hath said, Do this and liue; but wee haue it not, for our owne righte∣ousnesse* 1.69 is vnperfect and therefore in rigor of iustice de∣serues rather death then life.

Tim.

But ere we goe any further, satisfie me I pray you, how these words ought to be read?

Sil.

They haue these two seuerall readings; first, Eter∣nall life is the gift of God, and then they teach vs this lesson, that eternall life doth follow our good workes and holy life, as death followes sinne, yet not as a due debt, but as a free gift. The second reading is thus: The grace of God is eternall life; and then it hath this mea∣ning, that true holinesse which God of his grace and free gift giueth vs, is eternall life; (that is to say,) leadeth

and bringeth vnto eternall life, as a way bringeth a man to the place where he would be; and as one must passe through the running place to the goale, so by holinesse must all true Christians passe vnto life eternall: this lat∣ter is the fitter and better reading, more agreeing vnto the phrase and scope.

Tim.

What doe ye call eternall life?

Silas.

The full fruition of celestiall ioyes, without any possibility of loosing them, so long as God himselfe liues. And therefore are they called eternall; because there is no end of them: and they haue the name of life put vpon them, to teach of what great value and price they bee; of all earthly things, life beeing most pleasant and precious.

Tim.

What instructions are we to learne from hence?

Silas.

First, we learne that our saluation is Gods free gift, both as touching the beginning and end of it, and comes not by our merites eyther in whole or in part. Se∣condly, Christians must encourage themselues to leade a godly life; notwithstanding all hinderances in their way, from themselues, from the world, and Sathan; be∣cause a holy life being continued in, will at the length bring to a life eternall. Thirdly, seeing godlinesse of life doth by the ordinance of God necessarily leade vnto eternall life, and they which do liue godlily, may know that they doe so: heereof it followeth that all the god∣ly haue certainty and good assurance of their owne sal∣uation; if one may know that he liueth holily, thereby he may know that he shall liue happily.

Tim.

Wherefore are these wordes added, [Through Iesus Christ our Lord?]

Silas.

To teach vs that all merite is to be sought out of our selues, and to be found only in the person of Christ Iesus, who by that which hee himselfe hath suffered and done, hath fully deserued life eternall for all beleeuers which liue vprightly; to whom therefore all praise ho∣nour and glory is due. Amen.

For further clearing of this Scripture, and hauing a little emptie Paper to fill vp, I haue thought it not amis, to set downe what our Diuines haue cited out of Anti∣quity for the sence of this latter clause, that to the vnler∣ned it may appeare, what consent is between vs and the Fathers in the Doctrine of grace. When we finde life e∣ternall to be called Grace (saith Augustine) wee haue S. Paul a magnificall defender of Grace. Againe, he cal∣leth 'Death the Wages of sinne, because it is due, it is wor∣thily payd, it is rendred as a merit.

But least Iustice should lifte vp it selfe, he sayeth not Eternall life is the Wages of it, but tearmeth it the Grace of God, and he addeth, by Iesus our Lord, least life should bee sought any other way, but by our Mediatour. Chrysost. Life eternall is not a retribution of labours, but the free guift of God; not deserued by vertue, but giuen freely. Ambros. Such as follow Faith shall haue life euerlasting. Theodoretus: he saith Grace, & not reward: not by works saith Photinus, but by Grace.

Notes

• * 1.1

  How many wayes the ser∣uice of sin is knowne.
• * 1.2

  How Hypo∣crites be discerned frō true Christi∣ans.
• * 1.3

  How and by what signs our freedom from sinne is mani∣fested.
• * 1.4

  1. Food.
• * 1.5

  2. Recreatiō.
• * 1.6

  3. Exercise.
• * 1.7

  4. Sleepe.
• * 1.8

  5. Phisicke.
• * 1.9

  6. Remouing impediments.
• * 1.10

  Est peccatum, luèt non impu∣talur Sanctis. Augustin.
• * 1.11

  Reatus tollitur in Baptismo, non corruptio & macula. Idem.
• * 1.12

  Original con∣cupisence is sin formally, and not the matter or mother of sin.
• * 1.13

  Euery sin ori∣ginal and ac∣tual raigneth in the vnre∣generate, not so in the god∣ly.
• * 1.14

  Therefore.
• * 1.15

  Mortal.
• * 1.16

  Obsta principijs sero medicina paratur, cum mala per longas conualuere moras.
• * 1.17

  As weapons may be vsed by a good Subiect, or a Rebell, so the body is an in∣different thing. Theophylact.
• * 1.18

  Not I (sayth Paul) but the grace of God in me. 1 Cor. 15, 2.
• * 1.19

  Ephe. 〈◊〉〈◊〉, 1.
• * 1.20

  Help the pore with those hands with which ye op∣pressed the poore: let those feet run to Church which once ran to Idols: let that toung &c.
• * 1.21

  Ga. 5. 17.
• * 1.22

  1 Part.
• * 1.23

  Goodnes of the quarrel, and hope of victory, the two whet∣stones of a Souldiours courage.
• * 1.24

  1 Sam, 17. 36.
• * 1.25

  For our cor∣rupt nature is more bent vnto that which is for∣bidden. How still sub∣iect to the Law.
• * 1.26

  How free from it.
• * 1.27

  Iubet, non Iu∣uat.
• * 1.28

  Nitimur in vetitum, cupimus semperq, negata.
• * 1.29

  2 Kings. 6, 15, 16.
• * 1.30

  1. Part. Obiection.
• * 1.31

  Titus. 1,9.
• * 1.32

  2. Part. Answere.
• * 1.33

  1, Cor, 6, 20, Luke 1, 74, 75
• * 1.34

  Psal. 119, 1, & 112, 1. 2, Pet, 1, 11.
• * 1.35

  1. Part.
• * 1.36

  Ephes. 1, 3.
• * 1.37

  Phil. 1, 3, 4.
• * 1.38

  Ephes. 1, 6.
• * 1.39

  2. Part.
• * 1.40

  Gen. 6, 5.
• * 1.41

  Co. of. 1, 21.
• * 1.42

  Luke 17, 32.
• * 1.43

  2. Part.
• * 1.44

  Non agimus, sed agimur; sumus merè passiui.
• * 1.45

  In words and outward shew to serue God, is not e∣nough, like them. 〈◊〉〈◊〉, Tim. 3, 4.
• * 1.46

  But inwardly from the hart, Origen.
• * 1.47

  1. Reason.
• * 1.48

  2. Reason.
• * 1.49

  3. Reason.
• * 1.50

  Iustitioe serui∣endum. 1. liben∣ter. 2. vigilanter 3. celeriter. 4. potenter. 5. ar∣denter. 6. inde∣sinenter.
• * 1.51

  Non 〈◊〉〈◊〉, & deficit, qui non proficit,
• * 1.52

  Summe.
• * 1.53

  1. Part.
• * 1.54

  If vnregene∣rate men be free from Iu∣stice, then they haue no inclination at all to it, saith Beza.
• * 1.55

  Homo 〈◊〉〈◊〉 li∣ber est a 〈◊〉〈◊〉, non ab 〈◊〉〈◊〉, inquit Aquinas.
• * 1.56

  Voluntas quoe li bera est in malis idco non est libe rain bonis, quia non libcratur a christo, inquit Anselmus.
• * 1.57

  Mali habet li∣bertatem cul∣pabilem. Ansel.
• * 1.58

  2. Part.
• * 1.59

  This is meās in the text- Some at al are not ashamed of their sins, as Sodo∣mites Ierc. 3. 3 Some hauc shame with∣out repentāce as Cain. Icre. 2. 26. Some shame and re∣pēt. Ier 31. 19.
• * 1.60

  Ier. 31, 18, 19.
• * 1.61

  1 Cor. 15, 9. v. last.
• * 1.62

  Hcb, 6. 7, 8.
• * 1.63

  Math, 5, 12.
• * 1.64

  Rom, 8, 13, 1 Cor, 9, 25, a Tim, 4. 13.
• * 1.65

  He meaneth death in gene∣ral, of what kind soeuer.
• * 1.66

  To the belee∣uing penitent finners, all sinnes be ve∣niall, and all be mortal to the vebelee∣uers.
• * 1.67

  2. Part.
• * 1.68

  Leuit, 14, 5. Gal. 3.
• * 1.69

  Rom. 10, 5, 6.