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. VII.

DIAL I.

Verse 1, 2, 3. Know yee not Brethren (for I speake vnto them that know the Law) that the Law hath dominion ouer a man as long as he liueth? For the womā which is in subiection to a man, is bound by the Law to a man while he liueth, but if the man be dead, she is deliuered from the Law of the Man: so then, if while the man liueth, she taketh another Man, she shall be called an Adulteresse. But if the man be dead, shee is free from the Law; so that she is not an Adulteresse, though she take another man.

Timotheus.

WHat parts may this seauenth Chapter be diui∣ded into, and what take you to be the purpose of the Apostle therein?

Silas.

The purpose of Paul is to con∣firme & illustrate that Paradox or strange Doctrine propounded in the former Chapter, of beeing not vnder the Law, but vnder grace, which haply some of the Iewes might haue taken, as if the Apostle had bin an enemy to the knowledge and obedience of the Law: therefore, now he sheweth how our freedome from the Law is to be vnderstood, and vpon what groundes and reasons it is founded. This is shewed and declared by the similitude of ciuill marriage, wherein the woman during natural life, is obliged to the Husband, 1. to be his, or to him onely, 2. not to depart from him, 3. nor to marry with another; but the husband being dead, she is free, being, 1. his no more; 2. and may (without guilt of Adultery) marry to another. 3. to bring forth fruite to another, to the second man. So all the elect before new byrth, are in bondage to sin, to which they bring forth Children, that is euill workes by the force of the Lawe;* 1.1 but after regeneration, the vigour and coaction of the Law ceaseth (in part at least) and they 1. are free, being dead to the Law. and 2. married vnto Christ. 3. do now bring forth good workes (as children) to God. Paul exemplieth in the woman, rather then in the man, be∣cause her Obligation and bond is straighter toward the man, then of him toward her (for by the Lawe the man was suffered to giue a Bill of Diuorce to the woman, so was it not on the contrary) also because his meaning was to compare vs to the wife.

The Chapter consisteth of three parts. The first, set∣teth* 1.2 out our liberty from the Law, and proueth it by 3. reasons, in verse 1, 2, 3, 4, 5, 6. Secondly, he aunswereth certaine obiections made against the Law, which he ex∣cuseth

and commendeth by the manifest and necessarie* 1.3 effects; also by the properties and Nature of the Law, & all this in his owne person. Thirdly, the spirituall com∣bate betweene grace consenting to the Law, and flesh or corruption resisting the Lawe, is described in his owne example, both touching the fight and battell, and the* 1.4 yssue or end of it.

Tim.

What be the parts of this similitude?

Silas.

They be two: First, a proposition in three Ver∣ses. Secondly, an application in the fourth verse. The proposition is thus; that the Law bindeth a man so long as he liueth, the which is amplified two wayes. First, by the testimony of the Romanes themselues, of whom hee saith they knew the truth of it.

Tim.

What are wee to learne from the first proofe of the proposition?

Silas.

First, the wisedome of the Apostle, in preuen∣ting the offence of the conuerted Iewes, to whom hee wrote not onely by a louing Title in calling them Bre∣thred, but by attributing the knowledge of the Law to them, and by taking vpon him the defence of the Lawe. Secondly, Gods people ought not to bee ignoraunt of Gods Law; for it doth both helpe the teachers to speak to a people endued with knowledge, and the people to know those things whereof their teachers speake.

Tim.

What is the vse of this?

Silas.

It reproueth such as lacke knowledge, and la∣bour not for it, as being iniurious both to themselues & to their teachers. Secondly, it must stirre vp all men to endeauour to encrease in knowledge, as they doe desire their owne profiting, or the ease and comforte of their teachers. Lastly, it warneth Ministers by Paules exam∣ple in their teaching, to preuent offences, and to speake wisely.

Tim.

What is the other way by which hee doth explaine the proposition?

Silas.

By the example of marriage, whereby the wife 〈1 page duplicate〉〈1 page duplicate〉

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is linkt vnto her husband, and is not free till death: so as* 1.5 if she marry another while he liues, she commits adulte∣ry; but he being dead, she is free to marry to whom shee will, that shee may bring foorth to her new husband. Euen so our first husband, to wit; sinnefull corruption (by the Lawe irritating and prouoking it) brought* 1.6 foorth euill workes as Children to death: but our cor∣ruption* 1.7 being mortified by the death of Christ, wee are dead to the Law, and it is dead to vs, as the vigor of sin, hauing now no force to engender or encrease sin in vs; so as we are free to passe ouer and to marry our selues to Christ, as to a new husband, by his spirit to bring foorth good works (as fruites) to God.

Tim.

What thinges are we to learne from this example of Mariage?

Sil.

First, that the bond of Mariage is exceeding strickt which nothing but death can dissolue and breake. True* 1.8 it is, that Adultery doth breake the knot of marriage, and the Iewes gaue vnto their wiues, bils of diuorse by per∣mission, to auoid an inconuenience; yet the Apostle doth truely say of the wife, that she is bound till death, be∣cause he speaketh of a marriage well ruled and rightly* 1.9 gouerned, wherein nothing hath force to loose the knot saue death: Marriage by Gods institution (which Paul heere respecteth,) was to continue so long as life lasteth, Gen. 2.

Tim.

Whereof should this put vs in mind?

Silas.

Of the exceeding great care that both Parents* 1.10 and Children-should haue about the entring into this e∣state of marriage, which doth oblige and tie persons e∣uen till death: that which is but once to be done, & lasts for the space of life, carying continual weale or woe with it, had neede long to be thought of before it bee done; rashnesse is the mother of late repentance, in marriage especially therefore be wise.

Tim.

What other thing is to be learned out of this example?

Silas.

That the woman being married, hath not power

ouer her owne body, which by the Law of marriage is subiect to her husband, for lawfull begetting of Chil∣dren.* 1.11 Therefore if she withdraw her body from her hus∣band and giue it to another man, shee committeth that most odious and most dangerous sinne of Adultery, so doth the man likewise, if he giue the power of his body for generation to any other saue vnto his wife; but if so be that adultery bee committed by either partie, seeing the offending partie by Gods law ought to dye, and is ciuilly dead, therefore the innocent party by vertue of the Law is free to marry where they will, the knotte of marriage being loosed. Mat. 5. 32, and 19. 9. Also heere we learne the lawfulnesse of second marriages. Lastly, that the law doth rule ouer the liuing onely, not at all o∣uer the dead, because the liuing can keepe or breake it, so cannot the dead.

DIAL. II.

Verse 4. Euen so yee also (my Brethren) are dead as con∣cerning the Law by the body of Christ, that ye should be coupled to another, euen vnto him that is raised from the dead, that we should bring foorth fruites to God.

Tim.

VVHat doth this Text containe* 1.12

Silas.

An application of the former example, contained in these words [So ye my Brethren are dead vnto the Law.] The summe whereof before beeing deliuered more at large, may be contracted into these few words. As the wife is free to marry to another, her former hus∣band beeing dead: so the lawe and sinne beeing dead, through the death of Christ, the beleeuers are free to ioyne themselues vnto Christ, raised vp againe, (as vnto a second husband) by his Spirit to bee made fruitefull in good workes, as before they had beene full of sinnefull workes, while they were subiect to the coaction and prouocation of the Law.

Tim.

What be the parts of this application?

Silas.

Foure: First, the freedome of beleeuers from sinne, their first husband. Secondly, the meanes there∣of, (to wit,) the body of Christ crucified. Thirdly, the end of this freedome, that they may marry vnto Christ beeing raised from the dead. Fourthly the effects of this marriage, the bringing foorth fruites to God.

Tim.

Now expound the wordes, and tell vs why he calleth the Iewes his brethren?* 1.13

Sil.

First, they were his kinsmen according to the flesh, and such are called brethren in Scripture. Secondly, they were of the same profession and Religion, beeing common worshippers of one true God.

Tim.

What meaneth this, when he saith, ye are dead to the Law?

Silas.

Thus much: as if hee had said, ye are mortified* 1.14 or dead to sinne, or sinne is extinct, as touching the do∣minion and power which it was wont to haue ouer you, in regard whereof, the law cannot now exercise his force eyther to condemne vs as guilty, or to constraine vs vn∣to sinne. Therefore ye are dead in respect of the Law by the mortification of your sinnes, so as the law cannot be the vigor and strength of sin, as heeretofore it was wont to doe.

Tim.

Why doth hee not rather say, the Law is dead to you, then you are dead to the Law?

Silas.

Because of the infirmity of the weake Iewes which dwelt at Rome, who attributing too much vnto* 1.15 the Law, would haue beene offended with that speech: yet he saith that which is all one; for it is sinne by which the Law hath force to condemne men, and which is en∣creased and stirred vp in vnregenerate men, by the pro∣hibitions of the Law. Therefore sinne beeing mortified and we spiritually dead to it, the Law hath thereby lost all his force, both of accusing vs, and prouoking vs vnto sinne. Eyther party beeing dead, man or woman, the bond of marriage is dissolued also: see verse 6.

Tim.

But while wee liue heere, sinne doth still liue in vs,

and we shall still haue vse of the law; why than doth the Apostle say, we are dead in respect of the law and sin?

Silas.

The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be; to wit, that* 1.16 their sin, which is partly mortified and dead in them, shall be perfectly dead and pluckt vp by the roots: in the mean space, there are still in the best men many things to be re∣prooued by the law, to be lamented for, and to bee amen∣ded and reformed according to the rules of the lawe: but the law as it is the force of sin to encrease it, so it is taken away; as also touching the curse, it is abolished to the be∣leeuers, and concerning the strict obseruation, whereup∣pon followeth malediction.

Tim.

What instructions are we to learne now from the first words of the text, thus opened and declared?

Sylas.

Two, first they set before vs the marke that al our life long wee are to ayme at; that is, carefully to suppresse and mortifie our sinfull lusts, for this is a worke not of one day or one yeare. Secondly, as any Christian gets power to mortifie his lusts, and goes on still so to doe, let him as∣sure himselfe that hee is so much the further off from the condemnation and rigour of the lawe, and so much neerer to Christ and heauenly blessednes.

Tim.

By what meanes are the faithfull dead to sinne and to* 1.17 the law?

Sil.

By the body of Christ crucified and raysed againe* 1.18 from the dead; for wee are said to bee dead to sinne, by the body of Christ dead and crucified, in as much as the body of Christ fastned vpon the crosse, hath merited and obtai∣ned for beleeuers, remission of all their sins, and the Holy Ghost also, by whose vertue in dwelling, sin is dayly morti∣fied and maistered in them, till it bee quite abollished and extinct vtterly at their natural death.

Tim.

What doth this teach?

Sylas.

That the death and mortification of sin, as well as the sorgiuenesse of sinne; is the fruite and effect of Christes death.

Tim.

Whereunto should this serue vs?

Sylas.

To a twofold purpose; first, to stirre vp in Chri∣stians a great care to sub due and kill their sins, least Christs death be made voyde vnto them; for it neuer profits any vnto forgiuenesse, whome it doth not profit vnto mortifi∣cation. Secondly, such as feele sin die and loose strength, may bee perswaded thereby, that they haue a sauing part in the death of Christ, it beeing made effectuall to them for mortification of their lusts.

Tim.

What is the end of our liberty and freedom from sin & the law?* 1.19

Sil.

That it may bee free and lawfull for Christians to passe ouer to a second marriage, to bee ioyned to another husband; that is, to Christ being dead and raysed againe: and for very good reason it is, that the Apostle after the death of Christ, doth make mention of the resurrection of Christ. First, because vppon his resurrection dependeth the force, efficacy, and fruite of his death, which had no whit benefited the Church, if he had not been raised from the dead. Secondly, because Christ being now raised a∣gain to life, and raigning in glory, he is able to do towards his Church, and euery member of it, all husbandly duties of protection, supporting, instructing, blessing, enriching her with graces and gifts of al sorts. Lastly, to teach that as Christ dyed and rose againe, so it is not enough for vs to crucifie sin, but wee are to rise to a new life, as well bound to liue godlily and righteously, as to cease from euil.

Tim.

What are wee to learne from this that you haue sayd?

Sil.

First, such as haue not sinne mortified in them, are strangers to Christ: for wee cannot at once bee vnder the law as the seruants to sin, and yet bee ioyned to Christ as a wife to an husband. Secondly, the great dignity of euery true Christian which hath his sinnes taken away touching* 1.20 the guilt, by forgiuenes, and touching power and tiranny, by mortification; such a one is the spouse of Christ, and is one with him and with all his graces, and liues by his Spi∣rit, which enableth him to do good workes acceptable to

God, as sweet fruites are acceptable to men; or as chil∣deren which are the fruite of the wombe, bee gratefull to their parents. A most happy estate, to be fruitful in good workes through the Spirit of Christ, to whome we are ioy∣ned in spiritual marriage.

Sylas.

Is not this the effect of our being ioyned in marriage* 1.21 with Iesus Christ, that wee may abounde in the fruites of the Spirit?

Sil.

It is so, as the chiefe effect of naturall marriage, is the begetting of Children, whome the Hebrewes call the fruit of the wombe, Psal. 127. and 128. So the maine fruit of our spirituall mariage, is the bringing forth such fruites as are commanded in the law. This doeth first of all en∣courage vs to labour in euery good worke, because God will accept it as a pleasant fruit. Secondly, it reprooueth such as are either vtterly and wholly, or partly vnfruitefull in the workes of righteousnesse: for as the barrennesse of the wombe was a reproach amongst the Iewes; so barren∣nesse in good workes is much more reprochfull to a Chri∣stian who is elected, redeemed, called, ioyned & espoused to Christ, sanctified also to this end to glorify God by fruits of new obedience.

DIAL. III.

Verses 5.6. For when we were in the flesh, the affections of sin which were by the law, had force in our members to bring forth fruites to death. But now ye are delmered from the law, he being dead in whome ye were holden, that we should serue in newnes of spirit, and not in the oldnes of the letter.

Tim.

VVHat is the drift of this Scripture?

Silas.

To confirme the exhortation of bringing forth fruites to God by the comparison of con∣traries,* 1.22 wherein our old and first mariage with sin, is com∣pared with our latter & new mariage to Christ. The summe where of is this: If in our first mariage sin was effectuall in vs by the law to bring foorth euill woorkes, as fruites to death; now that we are freed from sin and the law, and be married to Christ, let his spirit be effectual in vs to bring

forth good workes as fruits to God: if before we brought forth euil fruites vnto destruction, much more now let vs bring forth fruite pleasing to God, and wholesome to our selues.

Tim.

What then be the parts of this text?

Silas.

Two, the first hath the condition of our first ma∣riage with sinne, in the 5. verse. The second part hath the condition of our second mariage with Christ, in the sixth verse.

Tim.

Nowe expound the word, and tell vs what is meant here by the flesh, and by being in the flesh?* 1.23

Silas.

By the flesh is meant our sinfull corruption, such as we bring with vs into the world, through carnall gene∣ration: and by beeing in the flesh is meant to remaine or abide securely in the estate of corruption, our sin and our nature being vnited together as husband and wife. And this is here to bee noted, that it is one thing to haue flesh in vs, and another thing to be in the flesh. For the regene∣rate haue flesh, that is, some sinfull corruption in them, be∣cause their sanctification is vnperfect; but they are not in the flesh, because their sinfull nature is mortified and refor∣med: before their new birth they are in the flesh, being e∣uery way obnoxious vnto sin: after new birth the flesh is in them because sin stil dwels in them.

Tim.

What are we to learne from this kind of speech?

Silas.

That all the elect before their conuersion, are so necrely linkt to sinne, as they and sinne are but one, euen as the woman coupled in marriage vnto the man, they are no more twaine but one. And note heere, that in this comparison sinne answereth the Husband, & we our selues the wife, married first vnto sinne, and then to Christ.

Tim.

What is meant heere by affections, and why are they called the affections of sinne?

The word signifies passions, which with great force affect the soule, and generally all euil motions. But more particularly by affections, is meant not onely the lustes

which be in the inferiour part of our soule, as in our wil, but they comprehend our reason and minde, as it is cor∣rupt by sinne; and so our euill thoughts, counsels, pur∣poses, deuises, immagination, discourses are all contai∣ned vnder this word affections. And they are called the affections of sinne, because they 1. come from sinne, 2. they are themselues sinfull, and 3. eggers vnto sinnefull workes, begetting in vs those workes of the flesh menti∣oned, Gal. 5, 19, 20.

Tim.

How are these sinnefull affections, saide to bee by the Law, seeing euery man by Nature, hath them engrafted in him, before euer he heare and know the Law?

Silas.

It is true, we haue these affections by Nature, before we heare the Law, for they are borne with vs, yet they are saide to bee by the Law. First, because thereby they are laide open, and made more knowne vnto vs. Se∣condly,* 1.24 by it sinnes are accused, condemned, and made more greeuous, insomuch as he that offends against the* 1.25 will of God once knowne, hath the greater sinne. Third∣ly, by the Law our sinneful affections are more irritated.* 1.26 For the Law (as a let in the way) forbidding and with∣standing* 1.27 them, maketh them become more fierce & ve∣hement, through the fault of our corrupt Nature, which endeauoureth to do that which is forbid vnto it, and to rebell when it is crossed by prohibitions and commina∣tions of the Law.

Tim.

What are we to learne from hence?

Silas.

That sinfull lusts are most venomous and poy∣sonfull things, being encreased by the Law, which God appointed as a meane and remedie to restraine them. Se∣condly, the vse of the Law towards all vngodly men, is to encrease and manifest their sinnes, to cause them to know their sinnes, and more eagerly to run after them.

Tim.

What vse heereof?

Silas.

It admonisheth al, what cause they haue to bee humbled in regard of their accursed Nature, which cau∣seth so good a thing as the Law, to be occasion of more

sinnes.

Tim.

What is meant heere by members?

Silas.

The powers and faculties of soule and body; in which, sinfull affections worke mightily by an inwarde secret force, not onely in the eares, eyes, hands, mouth, &c. but in senses, appetite, will, and in the vnderstan∣ding and minde.

Tim.

What are we to learne from hence?

Silas.

That the affections of sinne are no weake and feeble thinges, but mighty and forceable to engender wicked works: which may be declared by comparison of that force which mans seed hath in generation, which al see to be operatiue and fruitful; and by that seede which is cast into the earth, which also is effectuall and full of force. Secondly, by the example of Gods children after their new byrth, in whom their lustes had force to effect fearefull things, as in Sarah, Rebecca, Noah, Lot, Dauid, Peter. Thirdly, by the example of men vnregenerate, who by the force of their lustes, haue beene carried vnto monstrous iniquity, as Caine, Esau, Ahab, Iudas, Semina∣rie Priests, Iesuits, Gunpowder Traitors.

Tim.

What profit is to be made heereof to our selues?

Silas.

By consideration of the strength of sinne, men should be much moued to get all the strength they can, to resist such a mighty enemy. Secondly, it reproues se∣cure Christians which striue not against it, because they neuer thinke nor know how forcible a thing is: and by their security, are miserably oppressed by the tiranny of sin, which keepeth them vnder as vassals.

Tim.

What is meant heere by fruite to death?

Silas.

Sinfull workes, which do deserue death, and leade to death; without repentance, all sinneful desires, thoughts, wordes, and workes, be in their owne nature mortall, and become veniall by grace onely.

Tim.

What be our Lessons from hence?

Silas.

First, that sinne hath eternal death yoaked to it. Secondly, the vnhappy estate of men vnregenerate; all

whose workes are mortiferous and deadly: and this is the condition of our first marriage with sin, that all the fruites that come of this marriage, bee as Children dead borne. Lastly, this should moue in vs an earnest desire and care to be diuorced from the flesh, that wee may passe ouer vnto* 1.28 Christ, as vnto a new husband. For howsoeuer carnall se∣cure sinners doe not directly intend destruction as the end of their course, yet Sathan intendeth it, and the sinners themselues can reape no other fruite, as Chap. 6, 22, 23.

DIAL. IIII.

Verse 6. But now ye being deliuered from the law (be be∣ing dead in whom ye were holden,) that ye should serue in new∣nesse of Spirite, and not in the oldnesse of the letter.

Tim.

VVHat doth this Text set foorth?

Silas.

The condition of our newe and latter marriage to Christ, whose Spirite is effectuall in the faith∣full to bring foorth fruites to God.

Tim.

What things consider ye in this second marriage?

Silas.

Two things: First, the freedome from the Law and also from sinne, our former husband. Secondly, fruitfullness in good workes, by the Spirite of Christ their second husband.

Tim.

What is it to bee deliuered from the law, and what* 1.29 meaneth the Apostle, by him that is dead?

Silas.

Heere is meant deliuerance from it, as it is the strength and vigor of sinne to irritate and enrage it, and not as it is the rule of a righteous life: also (by him that is dead,) is meant sinne, which in the regenerate is saide to be dead, though sinne still liue in them; as wee vse to say of one stucke to death, that hee is dead because hee cannot recouer: or of one that hath his braine pan bro∣ken that hee cannot liue. So is sinne dead, it can ne∣uer recouer that strength and power it was wont to haue before new birth.

Tim.

Why doeye rather thinke the Apostle meanes sinne by that which is dead, then the Law?

Silas.

Because it doth not agree with the nature of the

law to bee dead, it being a word of life comming from* 1.30 the liuing God; but our sinnes are mortified and dead, and then the law ceaseth to compell or to prouoke vnto euill: notwithstanding this, there is still vse of the Law towards men which be mortified, because mortification is vnperfect, therefore there is much in euery godly per∣son to be repented of and reformed by the law.

Tim.

In what sence may we be said to haue beene held of the law or sinne?

Silas.

Because our corruption is as a strong bonde or corde, which holds all the faculties of our soule and bo∣dy fast tyed and linked to it, as we cannot stirre one inch from it, till we bee conuerted. And albeit regenerate persons haue sinne abiding in them, by which they are hindred in their course, and in some sort are held (that is, held backe with it) yet they cannot be said to be held in their sinnes, as when they were naturall men, because sinne (that bond that held them) is now broken by the grace of mortification, whereby the power of natiue & in-bred corruption, is greatly weakened.

Tim.

If the godly be held of sinne otherwise then naturall men be, shew vs where is the difference?

Sil.

A naturall man is as one whom the Tyrant kee∣peth still in his owne hand and possession, hauing the ful power ouer him: a regenerate person is as one that hath escaped the bondage of a Tyrant, and yet is still troubled and assaulted by him. Take another comparison: A na∣turall man is as one lying in prison, fast bounde hand and foote, held fast in bonds and chaines, at the pleasure of his keeper; but a regenerate person is as one that hath broken out of the prison and is at liberty, yet still cumbred and clogged with some peece of his fetters hanging about him.

Tim.

But how is it that men vnregenerate, doe sinne freely and voluntarily, seeing sinne doth hold and detaine them so vi∣olently in his bonds?

Sil.

Euery naturall man finneth freely and willingly; for

sinne cannot offer any force to the will, whatsoeuer the will doth, it doth it freely, and without constraint; yet it is true that sinne doeth exercise tyranny ouer the vngodly, and holds them bound so, as they cannot but fulfil the lusts os it. For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison, so as hee cannot get out, yet for some respects hee is more willing to bee in prison than to bee abroad. So it is with all sinners before rege∣neration,* 1.31 they sinne freely because their will cannot bee compelled, and yet they cannot but sinne, because they are the seruants of sin.

Tim.

Whereof doeth this admonish vs?

Sylas.

First, of the miserable estate of all men before their new birth. Secondly, it teacheth that in our newe birth, God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs: a stronger then he must come, or else we cannot be freed.

Tim.

What is the end of our freedome from sinne' and the law?

Sil.

Not to liue as wee list, but to serue God who hath beene so gracious to vs as to set vs free from such tyranny; which we all stand bound to do in these two respects: first, as he is God our Creator, full of maiesty hauing dominion ouer vs. Secondly, as hee is our mercifull and mighty re∣deemer, hauing freed vs from the cruell bondage of our sinnes, hee hath paide a price for vs, sc as wee are not our owne, but his, to serue and glorifie him in body and spirit, 1 Cor. 6. and last verse. As prisoners taken in warre, and as∣terwards* 1.32 ransomed are bound to serue their redeemer: so elect ones are obliged to Christ their ransomer, and also their husband, to bring forth godly workes, to the honour and glory of his name.

Tim.

How will this God be serued?* 1.33

Sil.

Not in the oldnesse of the letter, but in the newnes of the spirit; that is, in such a new & holy life, as is wroght in vs by the Spirit, and not as wee were wont to serue him before our calling.

Tim.

What doth the Apostle signifie vnto vs by these words, when he saith, that they are to serue God in newnesse, &c.

Sil.

By newnesse is meant heere a new life, or a pure and vnblameable life, led according to the will of God,* 1.34 which doth consist in a two-fold change: the one is in∣ward, of the mind and will, when of foolish and peruerse we are made wise, to discerne what pleaseth God, and obedient to follow it: the other is outward, when wee which haue our soules thus inwardly regenerate, doe shew foorth in our manners, new and vnwonted wordes and workes, speaking and doing farre otherwise then we were wont to doe, while wee were vnregenerate and naturall men.

Tim.

In them that are thus changed and renewed, is all be∣come new in them?

Sil.

Yea, all Both within and without, but not whol∣ly and perfectly new: for in those that are renewed there sticketh much corruption, which is daily to be mortified; but they are said to serue God in a new course of life, because though sin remain in them, yet they do not now obey the motions of sinne as before, but resist and striue against them; obeying and following for the most part new and holy desires and motions, dooing good duties out of the loue of God, and of their brethren, whom be∣fore they respected not, but themselues altogether. Ex∣ample heereof wee haue in these Romaines, and in Paul* 1.35 the Apostle, and the conuerted Theese, and sundry o∣thers.* 1.36

Tim.

What is the lesson and doctrine from hence?

Silas.

First, that it is not possible we should serue God and doe things pleasing to him, till we bee changed and renued. The reason is, because we are not sufficient to thinke a good thought of our selues: and secondly be∣cause God doth not allow any workes, but such as come from one in grafted into his Sonne; for it is faith that pu∣rifieth the heart, Acts. 15, 9.

Tim.

What is the vse of this?

Silas.

To reprooue Papists and such blind Protestants which thinke to please God with good intents, and a ci∣uill life, without new birth. Secondly, to moue all men to labour for renuing in holinesse.

Tim.

Now tell vs why newnesse is attributed heere vnto the Spirite?

Silas.

Because our new birth or change from euill to good, is the worke of the Spirite, which by regeneration renues vs, first in our body and soule, and then in our manners and conuersation.

Tim.

What is the doctrine feom hence?

Silas.

It teacheth Gods Children, that whatsoeuer* 1.37 good is in them, it proceeds from the Spirite, by whose* 1.38 grace and strength it comes, that they can loue God and obey him.

Tim.

What vse is to be made of this point?

Silas.

It doth admonish them of humility, because we haue nothing without gift; of thankefulnesse, for such a free & great gift; and of prayer: also it reproues such as presume to doe good, or to resist euill, without the aide of the Spirite.

Tim.

Now tell vs what is meant heere by the oldnesse of the letter?

Silas.

By oldnesse is meant the corruption of our na∣ture,* 1.39 and that course which was shaped by it, which is called old, because it cometh not from a will renued and changed, but such as was in vs before our new birth. Also by [Letter] is meant all Doctrine of the worde whatsoe∣uer, outwardly set foorth vnto vs, being seuered from Christ and his healthfull grace: this is called the [Letter,] because it is dead and of no force to vs, vnlesse it bee to frame vs to an outward obedience onely, vntill the Spi∣rite of Christ doe ioyne with it, to mortifie sinne, and to worke our renuing.

Tim.

What instructions are we to gather from hence?

Silas

These two: First, that the whole word of God being seuered from the regenerating Spirite of Christ,

can effect nothing in vs towards newnes of life. Second∣ly, whatsoeuer obediēce men vnregenerate, yeeld vnto the word of God before their conuersion, it is but corruption, and no part of that seruice which God will accept. For it is oldnesse of letter, glorious in shewe, rotten within, not comming from an heart purified by faith, which is the foū∣dation of euery good worke. Moreouer, it admonisheth vs, not to look for any fruite vpon our hearing or reading the word, vnlesse Gods good Spirit come to ioyne with it to make it effectuall.

DIAL. V.

Verse 7. What shall we say then, is the law sin? God forbid, nay I knew not sin but by the law: for I had not known lust ex∣cept the law had sayd, Thou shalt not lust.* 1.40

Tim.

VVHat is it that our Apostle nowe intendeth, in the verses following?

Sylas.

Hauing shewed in what meaning and sence true* 1.41 beleeuers are not vnder the law; he doeth now purpose to auoyde offence, and for larger instruction, to lay forth the true vse of the lawe, both in respect of men vnregenerate and regenerate; the vse of the law touching men vnrege∣nerate, is threefold. First the true knowledge of sin, which is shewed vs by the law, this is in the seauenth verse. Se∣condly, the encrease or irritation of sin, in the eight verse. Thirdly, death or the sence of Gods anger for sin, in the 9. verse, and other verses following.

Tim.

How doeth the Apostle enter into this treatise, to ex∣toll and commend the vse of the law?

Sylas.

By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse, vnto which in this verse hee doeth make an answere; so as the parts of this text be two. The first is an obiection moued by way of question, in these wordes: What shall we say then? is the lawe sin. The second is a re∣plication or answere in the wordes following, God forbid. &c.

Tim.

Tell vs nowe the summe of this obiection, and from* 1.42

whence did it arise?

Silas.

The Summe is thus much. Is the Law the cause of sinne? For this is the meaning of these words [Is the Law sinne?] that is to say, doth the Law beget it, bring it forth* 1.43 and leade vs vnto sin? This obiection ariseth from this, that Paul had taught that the affections of sinne were by the Law, verse 5. which some aduersary (belike) taking hold of it, did so wrest it, or might so turne it, as if hee had taught that the the Law did perswade to sinne; and were the proper efficient cause of it; which contumeli∣ous and reproachfull slander, would haue touched God the Author.

Tim.

What instruction may me gather from this part of the Text touching the Obiection?

Sil.

These two: First, that no Doctrine can bee so sound, nor so warily deliuered, but malicious personnes will cauill and wrest it to a contrary meaning. This pro∣ceeds from an hatred they beare vnto their teachers, which causeth them that they distaste their doctrine, and carpe at it. Secondly, the Ministers of Christ must bee careful, and able not only to propound the truth sound∣ly, but to defende it against wicked obiections and ca∣uillations: otherwise, there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it: our nature being more prone to suck in error, then to receiue the truth.

Tim.

Tell vs now how the Apostle doth answere the former Obiection?* 1.44

Sil.

Two waies: First, by infiiciation or denial in these words [God forbid,] which are wordes that vtter a loa∣thing or detestation of such an impiety, as to make the Law the cause of sinne; as if he should say, He was so far from doing any such thing, as he did abhorre the moti∣on or thought of any such Doctrine.

Tim.

What instruction haue we from this part of Paules answere?

Sil.

That it is our dutie when wee heare the truth of

God depraued, not onely to mislike it, but to declare that we haue it in detestation and abhomination; which serues to reprooue cold and indifferent Christians, who can abide to heare the true Ministers of Christ and their* 1.45 Doctrine to be slaundered, without any care or greefe, like to Luke warme Laodiceans.

Tim.

What is the next and second part of Paules 〈◊〉〈◊〉?

Silas.

By argumentation and sound reason fetched & taken from the contrary. As thus: The Law cannot bee the cause to beget and perswade sinne, for that it is the Instrument to discouer it, and make sinne knowne vnto vs; detecting the deceits and assaults of such an enemie, that wee beware of it, as Paules Kinsman detected the treason of the Iewes against Paul. Vpon which detecti∣on* 1.46 of sinne, if sinne do the more rage and rebell in vs a∣gainst the will of God; this is not to be imputed to the Law, but to our corrupt Nature, which growes worse, & more fierce by that which should restraine and helpe it. All this the Apostle proues by his owne example: for he confesseth that there were some sinnes which hee knew not to be sinnes, till the Law did reueale them vnto him to be so; whereof he giues instance in lustes, or in the e∣uill motions of the minde, suddenly conceiued vvithout the consent of our will; of which he saith, That had not the Law told him they had beene sinnes, saying; Thou shalt not Lust, hee had not mistrusted them, or thought them to be such greeuous matters, as to bee offences of God, and to deserue damnation. I had not knowne lust, ex∣cept the Lord had saide, &c.

Tim.

What are wee to learne by this, that the Apostle names himselfe, and prooues these thinges by his owne experi∣ence?

Silas.

Two thing; first, it is lawfull for the Ministers of the worde, to report what they haue learned by their owne experience, in the matter of sin and saluation: this is a great helpe and confirmation of the hearers, if it bee truely and

discreetly done. Secondly, this example of Paul, directs* 1.47 all men to enter and go downe into themselues, to get vn∣derstanding of their estate and case: the reason is, because till they come to see and feele howe corrupt and wretched they are through sinne, they will neuer be humble nor per∣ceiue what need they haue of Christ, but contrariwise they will rather despise and set light by the doctrine of free Sal∣uation by the bloud of Christ; as it hapned vnto this Apo∣stle, who being a Pharify, before he descēded into himself and searched his heart by the light of Gods law, he tooke himselfe to be righteous by the workes which he did, and not onely neglected Christ, but persecuted the doctrine of* 1.48 grace: howbeit after the lawe had reuealed vnto him the* 1.49 corruption of his nature, and shewed him that his euill de∣sires* 1.50 (though not consented to) were sinnes, and woorthy of death: and after that he beleeued and considered this, it greatly danted him, & made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing,* 1.51 and that hee was a dead man without Christ. Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law; for such cannot, nor will not seeke after the grace and health of the Gospell.

Tim.

Now ye haue told vs what we are to learn from the manner of his answere, let vs heare what the matter of his an∣swere will teach vs?

Silas.

It teacheth vs sundry things: the first is a spe∣ciall* 1.52 office of the law: which is to shew & bewray sin vnto vs; as by a glasse we come to see the spots of our face, so by the law wee come to know our sinnes: and as by the light* 1.53 of the Sun we discouer little moates, so the light of Gods lawe, detects euen the least offences against God or our neighbour: this office of shewing sin vnto vs, the law per∣formes in sundry sorts. First, it maketh appeare vnto vs,* 1.54 what is euill and sin, and what is not. Secondly, it brings vs to behold the nature of sin, how vile and filthy it is, be∣ing against a righteous lawe, and an infinite diuine iustice. Thirdly, it reueales the danger of sin, what hurt it bringeth

to the committers of it, to wit, no lesse then euerlasting destruction in hell, after all the miseries of this life. Last∣ly, it giues a feeling of sinne in our hearts, troubling our Consciences by some certaine byting and sting. This ex∣perimentall knowledge is that which is chiefely meant heere: where we are further to note, that howsoeuer all Lawes, both ciuill, ceremoniall, and iudicial, as the law of nature also serueth to manifest sinne; yet the morall Law of God, being written by Moyses, and rightlie vn∣derstood, doth performe this office of reuealing sin, most fully and feelingly; because it striketh at the roote, dis∣couering* 1.55 our hidden and secret euil thoughts, causing vs to seele the force of sin, inasmuch as God himself in this Law, doth with great power speake to the conscience; for it hath his spirit ioyned with it, which deserying and laying open our hidden naughtinesse, and our bondage to it, breeds terror in vs, Rom. 8, 15.

Tim.

What may be the vse of this first instruction?

Sila.

First, it doth admonish all men to bee conuer∣sant in the Lawe of God, and to studie it, if they do de∣sire* 1.56 to be more and more acquainted with their own sins and wofull estate thorough the same. Secondly, it ren∣ders a reason why men haue so slender a sight of sins, ey∣ther their owne or others, because they are ignorant & vnsensible of the Law. Thirdly, it warneth the godly to bee thankefull vnto God, who hath giuen them the Law, to be (as it were) a Sentinell to bewray their ene∣my to them, and a scourage to driue them forward to le∣sus. Fourthly, this directeth vs how to reade and heare the Law with fruite, namely; when wee finde out some thing by it which must bee forgiuen by mercie, and re∣pented of or amended by grace. Lastly, it serueth to pul downe our stomackes and hearts, by the viewe of our owne sinfull estate, to force vs vnto Christ, and to make much of his grace and merites. Thus farre of the first instruction.

Tim.

Now tell vs of what knowledge the Apostle speaketh,

when he saith [He had not knowne Lust, &c.] As also, what Law he speaketh of?

Silas.

He meaneth the morall Law or ten Commande∣ments, as is plaine by the instance of [Lust] which is sor∣bidden or condemned in euery one of them, as the root whence springeth all other sinnes. As for knowledge, he meaneth both speculatiue and experimentall, but rather this; so as the sence is this; I had neuer vnderstood lust to be a sinne at all, or felt it to be so grieuous a sinne (as now I doe) without the helpe and light of Gods Lawe, which forbiddeth Lust. Hence wee are put in minde a∣gaine, how diligently the Law of God is to bee learned and weighed of vs, seeing without it, the hidden sinnes of our nature cannot bee espyed and knowne; nor the force of sin so throughly felt, as to enforce vs to Christ.

Tim.

But what Lust may it be, that this our Text mentio∣neth? for there be sundry sorts of Lusts, some be good lusts which he cannot meane, and sinful lusts be not all of one kind. Shew vs which of them is vnderstood heere?

Sil.

It is true (as ye say) for there be naturall Lustes, when things tending to preseruation of our own nature are desired; there is also a spiritual lust (an hungring & thirsting for iustice) which is a desire of heauenly things that come from the Spirite; and also, there is carnall & sinfull Lust, which is of things contrary vnto God. These be meant heere, but not all these. For of sinnefull lustes, there be sundry kindes. As first Originall lust, which is the fountaine, roote, and spring of all other sins, being that which is called byrth-sinne, or corruption of Na∣ture. This Originall Lust, is an impotencie of mans heart, whereby it is inordinately disposed to this or that euill. Secondly, actuall lust, which is euerie euill motion and desire of the soule against the law of God. This pro∣ceeds as a fruite from the former, Rom. 6, 12. of which, there are two degrees: the one, is an euill motion of the minde suddenly conceiued without consent of will: this is called voluntarie Lust. The other is an euill motion,

which goeth together with consent, and is ioyned with purpose and deliberation, lames 1, 15. This is called vo∣luntary lust, because it hath the consent of our will, and is not onely in desire, but in resolution to effect it, if oc∣casion serue. Now our Text doth not speake of our vo∣luntary lusts, which are consented vnto by our will, and resolued vpon. First, because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason, as many Heathens did.

Secondly, by that which followes in this Chapter, it ap∣peares he speakes of such lusts as be resisted, and irkesome to a godly minde, which doe leade the Saints captiue, euen against their will, making them cry out (O miserable men:) and therefore it is an originall lust, which is the prauity of nature disposed to euil, (which is meant here,) and also the first degree of actuall lusts, to wit, such as go before con∣sent: the moral law being rightly vnderstood of the Apo∣stle, gaue him light to see that those lustes were sinnes, de∣seruing eternal death, which before he knew the law he did not perceiue, or once surmise it to be so, or to sticke so deep∣ly in his nature, and so to make him obnoxious to Gods wrath.

Tim.

Let vs now heare what doctrines and lessons we are to gather from hence?

Silas.

The first is this, the miserable estate wherein all men stand by Adams fall, hauing their nature wholly poysoned and corrupted by sin, Iusting after euill things alone; in so much as if we should neuer thinke, speake, nor doe euill, yet our very corruption of nature beeing the breach of Gods eternall law, maketh vs guilty of e∣ternall wrath. Secondly, our euill desires and motions,* 1.57 though they be misliked and striuen against, yet they be sinnes, and deserue Hell fire, because they are transgres∣sions of the Law.

Tim.

What vse and profit is to be made of these doctrines?

Silas.

First, euery one must see that they haue need of the death and bloud-shedde of Christ, euen for the least

vaine and sinnefull thought or imagination, yea for hea∣ling their infected dead nature. Secondly, that euery one must be humbled, mourne, and with sighes craue pardon for such thoughts, and for their naturall inclina∣tion to sinne. Thirdly, all Christians stand bound, not onely to take care and heed of their words and workes,* 1.58 but euen of their thoughts and desires; for there must a Conscience be made, not onely of what men speake and doe, but what men thinke and desire. Fourthly, it serues to reprooue such as doe thinke euill thoughts to be free: also such as know euill thoughts to be sinnes, and yet la∣bour* 1.59 not to bridle and mortifie them: and lastly it con∣futes the Papists, which affirme that lust because it is vn∣uoluntary and naturall, is not sinne, vntill it be consen∣ted to by the will, till then it is but fomes peccati, & set ad agonem.

Tim.

What further instruction may we obserue out of this present Text?

Silas.

That in elect persons baptized, and by the Spi∣rite effectually regenerated, concupiscence doth remaine as a sinne and a vicious thing; the reason is, because of it is written, Thou shalt not lust: which shewes it to be sinne, else it should not be forbid, nor called by the name of sinne, as it is often in this Chapter, yea in Paul being re∣generate, as verse 17: not alone for that it is the effect of sinne, as the writing is called ones hand, or the cause of sinne, as death is tearmed pale; but for that it is properly and truely sinne, being a Rebell against the gouernment of the Spirite in the minde of godly persons, Chap, 7, 23. and causeth death which springeth onely from sinne pro∣perly taken, Rom. 5, 13, 14, &c. Indeed it is forgiuen the elect touching guilt, but the fault and spot is not re∣moued, as the Conscience of the holiest persons may and doe witnesse to them. Whereto agreeth Augustines testi∣mony. Concupiscentiae reatus in Baptismo soluiter; sed infir∣mit as manet: & again ad Iuliam, Concupiscentia minui, con∣sumi non potest. It is therefore a nouell error in the Ro∣mish

Synagogue, repugnant to Scripture and antiquity, to teach that Concupiscence both for guilt and corrup∣tion is quite abolished in the regenerate; by which er∣ror they extenuate sinne, extoll mans nature and free wil and ability to keepe the commandements; also diminish the benefit of Christ his grace, lesson our prayers and thankfulnes to God, and our diligence and care to purge out such a staine as Concupiscence is.

DIAL. VI.

Verses 8, 9. But sinne tooke occasion by the commande∣ment and wrought in me all manner of concupiscence; for with∣out the Law, sinne is dead: for I was once aliue without the law, but when the &c.

Tim.

VVHat is the summe and purpose of this Text with the seuerall parts of it?

Silas.

It doth deliuer vnto vs the second vse of the law, in respect of men which are vnregenerate, whose sinne is* 1.60 encreased and irritated by the Law through the prauity and corruption of nature, taking occasion by the Law more to rebell against God. The parts of this Text are two: the first is a proposition, in these words, [But sinne tooke occasion;] the second is a reason, in these words, [for without the Law sinne is dead.]

Tim.

Now come to expound the words, and tell vs what is* 1.61 meant by the word Sinne, and by Commandement?

Silas.

By sinne is meant corruption of nature, or that* 1.62 originall lust which is the roote of all other sins, which is eyther in thought, word, or deed, in omission or com∣mission: and by Commandement is meant that Com∣mandement mentioned in the former verse, which for∣biddeth lust, and that when it is truely known and duely considered.

Tim.

In what meaning is it said, that sinne tooke occasion by this Commandement?

Sil.

This: that the law in it owne nature is so far from being the cause of sinnes and transgressions, as it doth not so much as yeeld or giue any occasion of sinning; but

mans corrupt nature being irritated, prouoked, and stir∣red vp by the prohibitions of the Law once manifestly knowne, doth snatch and take occasion thereby to be∣come more fierce, and to breake out into more foule sins. And this is it which is meant by the word [Wrought] for the meaning is, that mans corrupt nature by the know∣ledge of the Law, which condemneth it, in stead of be∣ing amended thereby, doth beget and bring foorth sin and sinfull desires more abundantly. Euen as Riuers flow from a Fountain, and sparkles arise out of a furnace: so corrupted nature engendreth more wicked lusts, the more it sees it is restrained by the Law.

Tim.

What is the doctrine or instruction from hence?

Silas.

It sets before vs the woefull and wretched con∣dition* 1.63 of mans nature, such as it is before new birth; which appeares in this, that the Law which should serue to call men to God, doth make them the more to flye from him, and to runne away headlong vnto sinne and death. For as stubborne diseases (as the Canker or Le∣prosie,) which by laying too of remedies become the worse: euen such is the lust of our sinfull hearts, encrea∣sed by the remedy. Also as an vntamed Horse which the more he is spurred forwards, the more he goeth backe∣ward, and as a wicked sonne who being commanded a duty, doth the more labour against it: euen so it fareth* 1.64 with our corrupt mindes, they giue themselues the more to doe euill, the more they be forbidden them; and this doth bewray the most vntoward disposition of our croo ked nature, altogether (before grace receiued) aduerse and estranged from God, and all goodnesse.

Tim.

What vse and profit is to be made of this doctrine?* 1.65

Sil.

First, it taketh the whole fault of our sins from the Law, and layeth it where it ought to bee, euen vpon the naughtines of our nature. For the Law is no more to be blamed by becomming the occasion of so great & many euils, then a Physition is to be blamed, if vpon the forbid∣ding cold drink vnto a sick man, the patient should more

feruently thirst after it. Secondly, that there is nothing so good, but it may becom the ocasion through our own default, of grieuous euils; as God, his workes, his bene∣fits, his iudgements, his creatures, yea his Gospel, & his Sonne, prooueth a stone of stumbling, and a rocke of offence.

Tim.

What other vse of this former Doctrine?

Silas.

The exceeding vicious quality of our poisoned Nature, should cause all men by all possible meanes to seeke to haue it renewed. Secondly, such as haue their Nature already cured and chaunged by the grace of new byrth, must see that there is cause for them to bee hum∣bled, both in regard that they were once vnder the po∣wer of this poysoned corruption, and haue still the rem∣nants of it sticking in them, and soliciting them to of∣fend. Thirdly, it must admonish all which come to heare Gods word, to heare it with feare and prayer, that they be not made the worse by it, through the fault of their owne wicked nature.

Tim.

What is meant heere by Concupiscence?

Silas.

By Concupiscence is meant actuall lusts or euill* 1.66 desires both vnvoluntary and voluntary. For it is plain∣ly distinguished from sinne (which is originall Concu∣piscence) as fruite from the roote. And (by all manner of Concupiscence) is meant all euil desires and motions of all kindes and sorts, either against holinesse required in the first, or righteousnesse commanded in the second Table of the Law.

Tim.

Were not these in men before they knew the Com∣mandement, seeing he saith they are wrought by it?

Sil.

Yes, these wicked motions are both in vs, and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them: but they are not knowne so fully and absolutely, nor the great force of them so fully felt, as after the true knowledge of the Law is once had.

Tim.

What do these words [wrought in me] put vs in mind of?

Sil.

That if this happen to Paul, what may happen to vs? The case of Paul is euery mans case: for wee are all by nature alike peruerse; and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe, forbid∣ding and condemning our lustes and inward euill moti∣ons, to breake out and more to be enraged and encrea∣sed by that which should do it good: which though we do not perceiue till afterwards (as Paul did not) yet when it is perceiued, it should moue vs to iustify the law, and condemne our selues after Paules example.

Tim.

Is there any other Doctrine out of the former wordes?

Silas.

Yea, namely, that originall Concupiscence is more then a defect of Iustice, as sickenesse is a defect of health: but it is a very sin, offending God, and making Nature culpable, being condemned in the Law, and the very proper cause be getting all vicious motions and ac∣tions within and without man.

Tim.

What is it to be without the Law?* 1.67

Silas.

To want the true knowledge of the Lawe: for it cannot be saide, that any are simple and altogither with∣out the Law, seeing all men haue the Lawe of Nature written in them. Two sorts want the true knowledge of the Moral Law; as Infants and Children, which for want of age cannot attaine the vnderstanding of the Law. Se∣condly, men of yeares, which either do not at all consi∣der it, or but slenderly. On the other side, they may bee saide to know the Lawe, which so know the true mea∣ning, as therewithall they do thinke vpon it so long, till they see & feele their sins, and the deepe danger of them: except men know the Law to this purpose, they had bet∣ter be without the Law.

Tim.

What then is the instruction from thence?

Silas.

That whosoeuer do heare the Law and Gospel, without application to themselues for humbling and strengthning of them, it may bee truely saide, that they are without the worde of God, whatsoeuer knowledge they get; as a man is without the Sun, without Riches,

when he hath no vse of them, though hee haue riches, &c.

Tim.

What is the vse of this doctrine?

Sylas.

To reproue such as heare the word, and content themselues with some generall confused knowledge, and not ponder it nor apply it to themselues, that they may be touched throughly with it: of these it is true which is writ∣ten, They heare and do not vnderstand, and they see & doe not see; which is a most heauy iudgement of GOD, and worse than famine, plague, and sword.

Silas.

What is the meaning of this, that hee sayeth sinne is dead?

Sil.

That is, without the due knowledge of the law, sin* 1.68 lyeth still, voyd of force and power as if it were dead; nei∣ther is it knowne to be so grieuous as it is: for as a Dogge which while hee sleepeth, he seemeth to be dead, but if you awake him, he will fly in your throat: or as a body is sayd to bee dead when it wants strength and moues not; so sin before the true knowledge of the law, because it doth not stir and rage, is therefore said to be dead.

Tim.

In what sence doth Paul say he was aliue without the law?

Sylas.

Not that he liued indeed, but that hee seemed to himselfe to liue to God-ward, because hee was not trou∣bled, nor his conscience made afraid of Gods iustice and vengeance, til the law was well knowne vnto him, and du∣ly considered of him: which his case may be declared by the similitude of one who hath an enemy, and growes se∣cure, because hee is quiet and stirres not, thinking himselfe safe. So Paul while sinne was not impelled and stirred by the law, tooke himselfe to bee aliue indeede, and out of all perill of perishing by eternal death.

Tim.

What is the instruction that is to bee gathered from these words, being thus opened and expounded?

Silas.

In the person and case of Paul, we learne what is* 1.69 the estate of all naturall men while they are ignorant of, or duely regard not the law, so long they doe little or no∣thing

feele their sinnes, or feare their owne damnation; but contrariwife iudge themselues to bee happy and aliue, though they bee dead and miserable. This their fearefull estate, may be set forth vnto vs, by the comparison of one being sicke neare to death, yet complaynes not, but sayeth he is not sicke, because he feeles not his disease: euen so it fareth with all vnregenerate men, before they haue the right vnderstanding of the lawe, and of their sinnes and danger thereby, they take themselues to be in blessed case hauing their sinnes forgiuen them, because they are block∣ish, without al true sence and feeling of their sinnes; which how dangeraus a case it is, may hereby be perceiued. For as a man not feeling his sicknesse, neglecteth the meanes of health, and dyes without remedy: so these not feeling their multitude of sins, doe thinke that they are well alrea∣dy: therefore they neuer earnestly seeke after Christ, but doe perish in their sencelesse estate. And this is the con∣dition of many thousands which doe liue in the Church of God.

Tim.

What is the profit to be made of this poynt of doctrine?

Sylas.

First, it may prouoke such as neither felt the sting and force, nor feared the damnation of sinne, to mistruit their owne estate greatly, that they are not aliue to God, howsoeuer it seemes otherwise to them: for the reason why their conscience is quiet, and their mindes at rest, as if they did liue and were in blisse, it is, because sinne is dead and quiet in them through their ignorance, or ill regarde of the lawe. Secondly, that Christians must reck on it a great mercy of God, to haue the law truely expounded, and wisely applyed to themselues, that they may come to feele their sins and their owne miserable condition, as they may bee prouoked by that meanes to seeke a remedy. Lastly,* 1.70 such as are disquieted and vexed about their sinnes, through the threatnings of the lawe, are in better plight* 1.71 then many, which neuer knewe what trouble of minde meant; because they are nearer vnto Christ, then the other bee.

Tim.

Now expound the other part of the ninth verse, and 〈◊〉〈◊〉 playnely what is meant by the commandement, and the words following?

Silas.

That commandement which forbiddeth lust or* 1.72 all euill desires; which is said to come vnto one, when it is rightly vnderstood, without which the commandement is as it were absent from vs, as the Sun when it shineth not:* 1.73 also sin is sayed (to reuiue) when in stead of not stirring & raging, it doeth moue and trouble our mindes to see and to feele it. For sin is neuer truely dead in any natural man, but counterfotly, and in seeming onely, while the know∣ledge of the law is absent: there is a true death of sin by the Holy Ghost, as Chap, 6. 2, 3. and a dissembled death, while the law is hid from vs.

Tim.

What doth the Apostle meane in the beginning of the 10. verse, when he said, he dyed?

Sylas.

That is, while before hee seemed to himselfe to* 1.74 bee aliue, nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation, through the breach of the law: hence came death (not frō the law) as he sheweth by his owne example.

Tim.

What instruction haue we from hence?

Silas.

This; that the law serueth to kil men, by shewing* 1.75 and making them feele that they are dead and most wret∣ched, by reason of their sinnes. Some are thus killed to destruction, as Cayne, Esau, and Iudas, and such as wholly despaire: Others are killed vnto saluation, as Paul and such as by their despaire are driuen to Christ, when they are brought to see nothing in themselues, saue matter of eter∣nall misery, and bee out of hope euer to bee saued by any goodnesse or strength in themselues, this causeth them to looke about for succour from elsewhere.

DIAL. VII.

Verses 10, 11. The same commandement which was or∣dayned to life, was found to be vnto me vnto death. 11. For sin tooke occasion by the commaundement and deceiued mee, and thereby slew me.

Tim.

VVHat is the drift of this text?

Sil.

To prooue that the lawe is not properly the cause of death but sinne, verse 10. and withall to shew how it is that sinne did slay and kill Paul; namely by deceiuing him, verse 11. he clea∣reth nowe the lawe from being cause os destruction, as be∣fore from being cause of sin.

Tim.

How is it proued that the law is not the cause of death and of Gods wrath?

Silas.

Because on Gods part it was ordained vnto this end, that it might giue life; but sinnefull lustes stirred vp in Paul, by occasion of the law deceiued him, and by that de∣ceiuing, slue him spiritually: so sin is the proper cause, and by it selfe, of death; law is the occasion only, & that by the deceit of sin abusing it.

Tim.

In what meaning doth the Apostle say that the com∣mandement is ordayned to life?

Silas.

It teacheth what end and vse there is of the lawe, in respect of it owne nature: that is, if so it be obserued, it doeth giue life eternall. For so it forbiddeth euill things, and commandeth good things, as it propoundeth the pro∣mise of life to the perfect doers of it: as it is written, He that doth these things shall liue in them. Leuit. 18, 5. Indeed the Apostle sayth Gal. 3, 21. That the lawe cannot giue life. and Rom. 8, 3. that it is impossible for the law to giue life. But the fault hereof is not in the nature of the law; which of it selfe is a worde and oracle of life, like to the fountaine whence it flowed; but in our weaknesse which cannot ful∣fill the perfect righteousnesse of the law: whence it is that it cannot giue life, as the Sunne cannot giue light to him that hath no eyes to see it; nor Christ cannot giue righte∣ousnes to him that hath no faith to receiue it.

Tim.

How doeth the Apostle meane that the commaunde∣ment was found to be to him to death?

Silas.

Thus much, that at length he felt it to be so; for the law when he rightly vnderstood it, made him perceiue that hauing in it owne nature a good vse, euen to giue life,

that accidentally and besides the nature of the law, it pro∣ued to him the cause of death; insomuch as by breaking it, he felt himselfe guilty of death and damnation. For the proper cause of death and damnation, it is sin or our natu∣ral* 1.76 corruption deceiuing vs, which abusing the ministry of the law, (by being stirred vp by it the more) brings forth of it owne nature properly, and by it selfe, death and dam∣nation. Thus sin as the true cause, doeth produce death,* 1.77 and the law occasionally doth produce it.

Tim.

Open this somewhat more playnly and fully vnto vs, how death comes of sin by the occasion of the law, and how sinne deceiued Paul the Apostle, being in his Pharisaisme?

Sylas.

Thus: when wee begin to knowe the law rightly, we see and feele our sinnes which before wee did not, and that thereby wee are woorthily adiudged to damnation in hell fire. This cannot bee carnestly thought on, but that it will bring vs to some taste of destruction, in which respect though wee doe liue in our bodies, yet we are said to bee slaine by sin and to be dead. For as a malefactor condem∣ned, who by feare & feeling of his death approaching (loo∣king for it euery minute with terrour,) may be said to tast of death, and to die before he be dead: so it was with Paul, being vnregenerate; and so it is with all the elect, when the law hath effectually conuicted them of death through sin, they haue a sence of death eternall, which breedeth great heauines and disquietnes in their minds.

Tim.

What instruction is to be gathered from hence?

Silas.

That there is none of yeares which are partakers of the life of Christ and of his righteousnesse, vntill by the preaching of the lawe, they haue such a sence in regard of their sinnes, that they feele themselues dead: this is the course that God taketh with all his children to kill them, before hee make them aliue, to humble them in feeling of their own dead-sick, and damnable estate, before he heale them and saue them. The reason hereof is, because till men be brought to a through-sight & sence of their own dsm∣nation, they will neuer secke after Christ nor desire him:

without which they can neuer finde him nor haue him: God hauing so ordained it, that by seeking we shall find him. Secondly, the health and saluation by Christ, be∣comes more sweete and precious to men that first haue felt themselues lost and damned without him: as health is more pleasant after sicknesse, liberty after bond, plen∣ty after scarsity, faire weather after foule, peace after warre; therefore to haue his grace highly esteemed, God vseth to bring them very low that shall enioy it.

Tim.

What is the vse of this Doctrine?

Sil.

First, to stir vp secure sinners, to labour much to be brought to the feeling of their owne deserued damnati∣on, that they may become capable of the grace of Christ vnto saluation. Secondly, to comfort those which bee humbled to Hell gates, in the sence of their sinnes see∣ing by this meanes God is a preparing of them for his Sonne, to become meete to bee his members by faith. Lastly, to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes, to be thankfull in word and deed for such a deli∣uereance. This is both the duty and testimony of a true∣ly* 1.78 deliuered sinner, which hath indeed by the death of Christ escaped death.

Tim.

But tell me what course sinners are to take, that they may get the sound feeling of their owne woefull damnation, due to their sinnes?

Silas.

It is no easie thing to get it, nor euery sinners case to come by it: yet I will commend vnto the sinner (desirous to be humbled,) foure looking-glasses, where∣in if he vse often and intentiuely to behold himselfe, hee may haply through Gods mercy attaine his desire, to his euerlastaing good. The first is Adams fall, wherein hee* 1.79 shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery, but the whole race of man∣kind,* 1.80 and al creatures in heauen and earth folded in gods* 1.81 fearefull malediction and vengeance. The second is the* 1.82 curse of the Law, in which he shall see God as a most ter∣rible

Iudge most seuerely denouncing vnto his Crea∣ture (the worke of his hands,) all the miseries of this life, bodily and spirituall, which are innumerable; separati∣on in the end of life of the body from the soule, which is terrible; and after this life ended, euerlasting destructi∣on both of body and soule, which is most horrible: and all this euen for the least transgression of his Law, Deut. 27, 26. The third is the estate of a damned man in Hell,* 1.83 where he shall see a liuely picture of misery it selfe, to with a man for sinne chained vp in a prison, where there is a continuall night, and most lamentable roaring and outcries, hauing for his companions, the Diuell and his Angels and the Reprobate, his tender flesh extreamely pained in euery ioynt and sinew, his soulc lying in vnex∣pressable horror, filled with hatred of God, blasphemy, and despaire, fretting and vexing not so much in the sence of present punishment, which yet is easelesse and endlesse, as in remembrance of his exceeding losse, bee∣ing cast out of Gods kingdome, without hope of reco∣uery. And here remember (I pray) that this woefull estate euery one hath deserued a thousand waies. The fourth* 1.84 and last, is the most bitter death and passion of our Lord Iesus, wherein let him see and consider himselfe as prin∣cipal debter, and Christ, but as his surety suffering for his sinne, euen at the hands of his owne vassals, the Iewes & Gentiles, most greeuous tants, scornes, and reproaches most smartfull buffeting, whipping, crowning and pier∣cing with thornes, speares, and nayles, in his head, hands and feete (his most tender parts:) and at the hands of his angry reuenging Father, receiuing such inuisible strokes in his soule, as drew from his body abundance of bloudy sweat in the garden; and from his mouth a most dolefull complaint and crie vpon the Crosse, My God my God, why hast thou forsaken me? Heere vpon if a man will consider this deepely, that if Gods wrath did lye so hea∣uy vpon Christ for sinne imputed, who also had his di∣uine power to vphold his man-hood in suffering it, how

heauy will it lye when it lighteth vpon a meere man, and that for his own sin? This meditation may preuaile much to bring downe the stoutest and proudest heart and sto∣macke that is, in the sight and feeling of his owne mise∣ry, which by desart of sinne is due to him in iustice; or if this doe it not, the case is very hard, for it is a signe of a full hard heart not to be touched with griefe, for such greeuous things as the onely Sonne of God for our cause endured.

Tim.

Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death; let me heare you declare vnto me by what meanes sinne did kill Paul?

Silas.

Sinne deceiued him, and so slew him: deceitfull* 1.85 sinne killed him.

Tim.

What is the instruction from hence?

Silas.

That sinne is a deceitfull thing may appeare by these three wayes: First, by the testimony of Scripture* 1.86 as Heb. 3, 12, 13. Take heed least any of you be hardened through the deceitfulnesse of sinne: also in Ephe. 4, 22. the lusts of sinne are called deceiueable lusts: now what∣soeuer God saith is deceitfull, must needs be so, for hee cannot lye. Secondly, by the example first of Paul, con∣fessing that sinne deceiued him, he being very wise, lear∣ned,* 1.87 and heedfull. Secondly, of Peter, who was deceiued by his sinfull presumption. Thirdly, of Salomon and Da∣uid, by incontinency. Fourthly, of Iudas, who was de∣ceiued by couetousnesse. Lastly of Herod by pride. Thirdly, by reason because it is the brood of the Diuell,* 1.88 that olde Serpent, full of subtilty, who deceiued the whole world by his guile and craft: the Child being like his father, such damme such broode. Second reason: sinne is in quality contrary to holinesse, therefore as ho∣linesse hath sincerity and truth, so sinne hath deceit and guile annexed to it. Lastly, seeing it makes our hearts deceitfull, therefore it selfe must needs be full of deceite. For that which maketh a thing to be such, it selfe is more

such. Quod facit tale, id est magis tale. Aristot.

Tim.

What hurt and daunger is there in being deceyned?

Silas.

From this deceite of sinne, springs hardnesse of heart, and spirituall deadnesse, Heb. 3, 13. And after this there followes eternall death, without the mercies of God, and great repentance.

Sil.

Are all men deceiued alike?

Silas.

No, the wicked are deceiued wholly & willing∣ly, and vnto their destruction. The elect in some things are deceiued by sin, euen after calling, but neuer whol∣ly and finally.

Tim.

After what sort and wayes doth sinne deceiue vs?

Silas.

First, by making men thinke that they are aliue and happy, when they are dead and miserable thorough sinne. Secondly, by causing them to neglect their inward thoughts and lusts, resting in outward obedience onely, as if that were enough, and could iustifie them. Thirdly, by insinuating it selfe into their harts, becomming more pleasant and delightfull to them; by the prohibitions of the Law, forbidding and condemning it. By these three waies especially, was Paul deceiued with sin. Fourthly, by blinding our iudgement, by putting out the eyes of our minde, that we should not be able to see it to be a sin in our selues, which we see to be a sin in others; & not to be a fault in particular, which men do know to be a fault in the generall. As the couetous, proud, malicious, will con∣demn couetousnes, pride, hatred in general, yet perceiue not that their owne actions sauour of these vices Fiftly, sin perswades mē, that the things which the law forbids are good & commodious for them; as some kind oflyes, and some litle breaking of the Saboth, and vsury & such like sin, dooth often put on the name and countenaunce of vertue; as pride of cleanlinesse, niggardnesse of thrift, great swearing and reuenge of manhood & courage, &c. Seauenthly, it turneth away our thoughts from thinking earnestly vpon the punishment due to sin. Eightly, when we do any good, it maketh vs ascribe it to our selues, and

to think that we haue kept the Law. Ninthly, our sinfull Nature frames it selfe glad to heare the Law, & yet con∣tinually drawes from the obedience of it. Lastly, it per∣swadeth vs, that there is more ease & pleasure in follow∣ing our lusts, then in obeying Gods Law. There be other 〈◊〉〈◊〉 inumerable, whereby sin vseth to deceiue men, yet these be common and most dangerous, which I haue na∣med.

Tim.

What profit is to he made of this doctrine?

Silas

It reproues such as are ignorant of the Nature of sin, not so much as knowing that it is deceitfull. Also, such as knowing this, yet suspect it not, but are secure; not prouiding and arming themselues against the slights of sin. Secondly, it teacheth all men what need they haue of wisedome and warinesse, and all good circumspecti∣on, considering what a deceitful enemy they haue with∣in their owne bosome, and how many wisemen haue bin deceiued; and how easie a thing it is to be deceiued, and what danger it is to be deceiued: therefore watch, take heede, and pray continually.

DIAL. VIII.

Verse 12. Wherefore the Law is holy, and that commande∣ment is holy, and iust, and good.

Tim.

VVHat is the Sum of these words?

Silas.

A conclusion of the things said before, cō* 1.89 cluding the Law not to be the cause of sinne, by a reason fetched from the property of the Law, thus: The Law is good and holy, therefore cannot be the cause of sin. For howsoeuer it doth detect & shew sin, and doth irritate & encrease it in naturall men, yet the fault is not in the law which is iust, but in our selues which abuse it. Nowe, whatsoeuer is the cause of sinne, must needes bee it selfe sinfull and vniust. Therefore a Law iust and holy, cannot beget sinne which is filthy.

Tim.

What Law and commandement doth he meane heere in this Text?

Silas.

He meaneth the morall Law deliuered by Mo∣ses vnto the people; and by commaundement must bee

meant that commandement which forbiddeth Lust, and condemnes it as sinne. The reason why hee mentioneth both Lawe and Commaundement, is to shew that these properties heere named, do agree to the whole Law, & to euerie part of it. For, if the Law be holy, it doeth fol∣low necessarily, that euery commandement is so; and on the contrary, if any one commandement bee holie, iust, and good, the whole law must be so. The reason why he singled out that commandement which forbids Lust, is because it needed clearing. And heereunto our Apostle borroweth these properties of the Law from Psal. 19, 7, 8 9. where it is written, that the Law of God is vndefiled, his testimonies pure, his iudgements righteous, &c.

Tim.

What is meant heere by holy, and in what respect is the Law called holy?

Sil.

By holy is meant that which is pure and vndefiled* 1.90 seucred from all pollution of falshood, lies, sins, and er∣rors.* 1.91 To which purpose it is likened to filuer tried in the fire seauen times, Psa. 12. 6. and to the light of the Sunne, Ps. 119. The respects for which it is called holy bee fiue. First God the author of the law, is most holy. Secondly, it was published by the ministry of the holy Angels. Third∣ly, Moses the penman, and the Prophets the interpreters of it were holy. 4. The matter holy, to wit, all duties to God or man. And lastly, the end it aimes at, is to make a* 1.92 people holy to God. Therefore it must needs be holy.

Tim.

In what sence and respect is the Law called Iust and Good?

Silas.

It is called Iust, first, because it is righteous, ha∣uing* 1.93 in it no wrong or iniquity. Secondly, it teacheth iust things. Thirdly, it proceedeth from a iust God. 4. It is able to iustifie such as perfectly keepe it. Fiftly, it iustly denounceth death to them that break it. Also, it is called* 1.94 good: First, because it liketh, alloweth, and beareth with no euil. Secondly, it she weth vs euery good way which we are to walk. And lastly, it hath promises of many good things, both temporal and eternal; for this life and for a better.

Tim.

How else can ye fit these properties to the Law?

Silas.

Thus: It is holy, because holinesse towards God is taught in the first Table of the Law; Iust, because Iu∣stice towards our Neighbor is taught in the second Ta∣ble; and because the good and perfect way is taught in both the Tables; as also, God the chiefe good, who and what he is, and what he willeth.

Tim.

What is the vse and profit wee are to make vnto our selues, from these properties of the Law?

Sil.

Verie many and manyfold. First, it sharply repro∣ueth them which thinke or speake reproachfullie of the Doctrine of Gods Law. Secondly, it doth admonish vs with delight, reuerence, and loue to thinke and speake, to reade and heare it, beeing so highly praised of Gods owne mouth. Thirdly, it prooues the Scripture of the Law to bee inspired of God, whose Image it beares be∣ing like himself, in his most glorious properties. Fourth∣ly,* 1.95 it commendeth to vs, the great mercie of God, & sets forth the great dignity of his people, in hauing a Law so holy and iust giuen vnto them. Fiftly, it encourageth all Christians to be verie studious in the Lawe, to learne it, and carefully to practise it, being a rule so right & pure. Sixtly, it bewrayeth what a filthy and foule thing sinne is, that is contrary vnto so holy a Law. Seauenthly, it informes all men, that they ought to beare with, and to brooke the seuere Discipline of the Law, because it is good and iust. Eightly, heereby all men must be warned to stand with Gods Law against their dearest lustes, to condemne whatsoeuer the Lawe condemneth, and to praise whatsoeuer the law praiseth. Ninthly, here is a pa∣terne for Teachers, how to frame their Doctrine, to see that it be holy, iust, and good; aswel as for hearers how to frame their conuersation, to look to it, that it be such as the Law is; for till it be such, it is neuer holy & iust. Tenthly, that wee must haue in honour and estimation, not onely the word of the Law, but euerie portion of it, it being throughout like it selfe. Lastly, we see here what

to iudge of the Gospell, namely, that it is a Doctrine ful of goodnesse, Iustice, and holinesse, woorthy of all loue and obedience. For if the Law be holy, sure the Gospel is no lesse. For it is from the same Authour, penned by as holy instrumentes and Secretaries, containing matter most Diuine and holy, euen redemption by Christ; and not onely tending vnto, but seruing to make vs holy, ef∣fecting it in vs; being the power of God to saluation, & so to Sanctification, which is one part of Saluation, as Iustification is the other, which wee attaine by the Gos∣pell onely, Rom. 1, 16, 17.

DIAL. IX.

Verse 13. Was that then which is good made death vnto me? God forbid. For sinne, that it might appeare sin, wrought death in me by that which is good, that sinne might be out of measure sinfull, by the commandement.

Tim.

WHat is the drift of this Text?

Silas.

To cleare the Lawe from a new slaunder, which might by cauillers be cast vppon it. The flaunder was, that Paul in his Doctrine did make the Law a verie pestilent thing, the very cause of death to himself, whom it had slaine, verse 8. The which slander he doth wipe a∣way, and discharge himselfe of it thus: First by denying it [God forbid.] Secondly, by turning the blame of death vpon sinne [For Sinne.] As if hee should say, it is not the Lawe which is made death, but it is sinne which be∣gets death. Thirdly, he proues by reason, that the Lawe cannot be the cause of death, for that it is spirituall (that is) ordering or framing a man to spirituall obedience, & to liue conformably vnto God; which if any could doe, they should not dye, but become spirituall and liue for euer: therefore in it selfe it must needs be an holie and a good thing.

Tim.

What learne we out of the Obiection?

Silas.

First, that a malicious Cauiller, wil neuer make an end of obiecting against the trueth, an vnsanctified wit is euer vnsatiable. Such as enquire and obiect sober∣ly,

out of a desire to learne, will soone receiue satisfa∣ction: but wanton wits, and contradicting spirites, de∣light in crossing the truth. Therefore their error being plainly shewed them, they are to be left, least wee cast Pearles before Swine.

Secondly, that the Doctrine of the Gospell, doth lye open vnto many slanders of wicked men, who because they will not beleeue sound Doctrine and obey it, there∣fore they are iustly giuen ouer to the spirit of calumnia∣tion; against such men must bee armed. Thirdly, it be∣houeth the Ministers of Christ, not onely to lay downe their Doctrine soundly and plainly; but wisely to fore∣see what accusations may bee brought in against it, and how to remoue them; for as they may assure themselues that Satan will sifte all the corners of his wit, to deuise slanders against the truth; so it behooueth them to bee prudent, to forecast and preuent it.

Tim.

What are wee to learne out of the first part of Paules answer, denying the slander?

Silas.

That no man (especially a Minister) must suffer a slander, especially in the matter of Doctrine, falsely to be fastened vpon him, because the discredite of a Tea∣cher in matter of Doctrine, is the endaungering of the soules of the hearer. For, who will giue credit vnto vs, if it should be blowne abroad and beleeued, that we had taught poysonfull and vnsound things?

Tim.

What is the vse of this point?

Silas.

First, it reproueth such as put them vp, & passe by such slanders lightly, as the betrayers of the saluati∣on of their flocke. Secondly, it reproueth those that put them out, and be Authors of them, as being the procu∣rers (as much as lyes in them of other mens destruction. Thirdly, it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ, seeing the hurt reacheth to them and others.

Tim

What is the second part of Paules answere?

Sil.

That sinne wrought deatl in him thorough that

which is good (to wit the lawe,) the meaning whereof is twofold. First, that his sinne the more the law forbid it, the more it did rise vp against the lawe, and so wrapt him∣selfe more deeply in death and damnation; as an vntained Horse, the more hee is curbed, the more he rageth. Se∣condly, the law shewed him his sin and made him feele it, and that by the desert of it, hee was vnder Gods wrath ad∣iudged to hell fire; vpon the apprehension and taste wher∣of, his heart was smitten with deadly heauines. It fareth with him, as with a man condemned to dye, and respited two or three dayes, he feeles death euery houre though he be aliue: So Paul being vnder eternall death through sin, and made by the lawe to see and feele somuch, hee was by this meanes as a flaine and dead man; as one that hath the axe ouer his neck, and euery moment looks for the mortal blow.

Tim.

At what time was it, that sinne through the lawe had wrought this death in him, seeing it is playne by Scripture, that while he was a Pharisy, hee was farre from thinking himselfe in any such woefull and deadly estate: because it is witnessed of him, that hee liued vnblameably. Phil. 3. 6. keeping a good conscience, Acts 23, 1. profitting in the religion of the Iewes aboue his fellowes. Gal. 1, 14. In somuch that he rather took him selfe to be iust by the keeping of the law, thē feared death by the breaking of it: therefore shew me at what time it was, that the lawe wrought in him this feeling of death, by reason of his transgressions aginst it?

Sylas.

This hapned vnto him (vppon all presumptions) euen a little afore his conuersion, after that Christ had met him in the way as hee went to Damascus, and had begun to humble him by terrible actions, words, and sights, com∣mitting* 1.96 him ouer for further direction vnto Ananias. By whose ministry he was broght and made to see two things (amongst many others.) First, that the good woorkes which he did before his conuersion, they did not proceed from faith and charity, and therefore in the sight of God, they were no better then sins. Secondly, he was instruc∣ted

to know the meaning of that commandement, which forbiddeth lust; to wit, that all sodaine motions and de∣sires of the minde, deserue damnation in strictnesse of iu∣stice: now being made to perceiue this, that his best righ∣teousnesse was but iniquity with God, and that his heart had beene full of euill affections and motions in the sight of God; howsoeuer his life had beene without blame in the sight of men: these things (I say) being beleeued and eainestly thought of, with application to himselfe, of the threatnings of the law, against his inward and secret cor∣ruptions and hipocrisie, brought him to see and feele him∣selfe to be in the case of a fellon condemned to dye, euen a most miserable and dead man, without the grace of God in Iesus Christ; this was the beginning of his conuersion.

Tim.

Tell vs now what instructions wee are to gather from all this?

Silas.

Two, first that it is a mans owne sin which pro∣duceth and begetteth his death, the law onely sheweth a man his sinne, conuict him of it, and maketh him feele himselfe guilty of death; prouoking him by his own fault, to doe that which shall more deserue condemnation. For as an earthly King hearing of some subiects apt to mutiny and rebellion, giues his commaundement to them to for∣beare assembling, to weare no weapons vppon paine of death; hereby they are made the more rumultuous, are ap∣prehended, conuicted as guilty of the breach of the Kings edict, and therefore executed, whereof their rebellious mind is the proper cause, the kings commandement onely an accidentall cause: so it is with the law, it is but the ac∣cidentall cause of our destruction, which properly com∣meth from our sins. Secondly, we are taught, that who∣soeuer God meaneth to bring to his Sonne Christ, to en∣ioy his righteousnesse and life, they must feele their owne death denounced by the law against the desert of their sins; for howsoeuer there were in Pauls conuersion somethings extraordinary, yet this is ordinary to him with other elect sinners. First, to be killed by the law in the sence of their

sinnes and damnation, ere they be made aliue by the grace of the Gospell.

Tim.

Whereto serueth this?

Silas.

First, to comfort them which haue got a tast of their owne destruction, and are troubled and humbled by it; such are in a good way to Christ, as a corasiue or potion when it smarts, workes a good signe. Secondly, it serueth sharply to reproue such as are forward to draw the promi∣ses of life vnto themselues, before the lawe hath slayne and wrought a sence of death in them: it is all one, as if they would haue their wound or sore healed without lanching, their disease or sicknes cured without phisick.

Tim.

We haue heard that not the law but sinne beeing irri∣tated by the lawe, workes death: what would the Apostle haue vs to learne by that?

Sylas.

That it brings to open knowledge the malice of our naturall sinnne and prauity, which consists heerein; in that it doeth abuse perniciously such a good thing as the lawe is, to the encreasing of sinne, and to the woorking of death. This may bee set forth by the comparison of such stubborn diseases, as are made the worse by such remedies as are applyed to heale them: euen such a vile thing sinne is, which taketh occasion to breake out more vehemently by that meanes, which was giuen to restrayn it. And it is in this sence saide of sinne, that it is made by the lawe out of measure sinfull: partly, because by the knowledge of the law, sinne which was hid before, doeth now shewe it selfe to bee more grieuous; and partly because by the restraynt of the law, it doth rage more vnmeasurably.

Tim.

What vse is to be made of this truth?

Sil.

First, to be humbled considering that wee carry such a poysoufull thing in our owne bosome. Second∣ly to be very watchfull ouer our owne heart, taking di∣ligent heed vnto it, least the in-bred venoune break out. Thirdly, to 〈◊〉〈◊〉 vs to pray vnto God in hearing the Law, that our vicious nature abuse it or to the waxing worse thereby. Lastly, tobe thankfull 〈◊◊〉〈◊◊〉 Christ,

by whose soueraigne grace this malady is begun to bee cured in vs, and shall be perfectly healed at the time of our dissolution by death. Hitherto we haue seene three excellent vses of the Law: first, discouery of sin; secondly life and blessednesse if it be obeyed, also death if it bee disobeyed; thirdly irritation and encreasing of sinne and of destruction: this happeneth accidentally, and is not of the Law it selfe, as the two former.

DIAL. X.

Verse 14. For we know the Law is Spirituall.

Tim.

VVHat doth this Text containe, or whereunto tendeth it?

Sylas.

A reason for to proue why it is not to be reckned as a fault in the law, if vpon the knowledge thereof, there* 1.97 followes death; because the law is spirituall, but the Spirit is properly the cause of life; and therefore it cannot bee properly the cause of death for one and the same efficient cause, cannot by it selfe produce two contrary effects, vn∣lesse it be in respect of a subiect diuersly affected, as the Sun hardeneth clay and softeneth waxe.

Tim.

In what meaning is the Law called spirituall?

Silas.

First, because it is not giuen by men, but God himselfe by his Spirit was the inditer of it. Secondly,* 1.98 because it reacheth not to the outward man onely, but* 1.99 to the most inward motions of our minde and will, re∣quiring* 1.100 obedience from our very spirits and thoughts, yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body. Thirdly, because this in∣ward* 1.101 obedience of the Law, must come from that Spirit which is the author of the Law in these respects it is cal∣led spirituall. But this property of (Spirituall) cannot be affirmed of the whole law. For the ceremoniall law stood in bodily rites. The iudiciall law did respect out∣ward acts. Therefore it is meant onely of the morall law* 1.102 the ten Commandements, of which it may be affirmed that euery Commandement of it is spirituall, striking at the roote, and piercing euen the very soule and spirit of

a man: such is the nature of the world, answerable to the nature of God, who searcheth hearts and thoughts, Heb. 4, 12, 13.

Tim.

What benefit are we to make to our selues from hence, that Gods Law is spirituall?

Silas.

First, heere we learne a difference betweene the ciuill lawes of men, and the lawes of God; the former take no knowledge of thoughts, except they be vttered in words and actes, the latter doth. Secondly, one may keepe all the lawes of men, and yet be a very vicious and wicked person, whereas Gods law teacheth to follow all vertue, and to shunne all vice. Thirdly, it is not e∣nough to conforme a mans selfe to Gods own law, name∣ly, in outward actions onely, without internall obedi∣ence. Fourthly, it reprooues such as thought the Law of Moyses to require no more then externall duties: as the Pharisies expounded the Law. See Math. 5. Fifthly, it prooues to vs, that the Law is vnpossible to bee kept of vs, who cannot in this flesh attaine such exacte puritie;* 1.103 and so reprooues the Papists, who teach that we may me∣rite by workes, and doe more then the Law commands, cuē works supererogatory. Sixtly, it helps to vnderstand the true meaning of the Law, that in the forbidding or commanding of outward workes euill or good, God for∣bids and commands the very first thoughts and desires of those workes. Seauenthly, it doth admonish all men as they would please God, to haue more care about the ordering of the inward motions, then of the outward actions. Lastly, it must warne vs with earnest prayer to craue helpe of God, to strengthen vs by his Spirite to giue obedience to the Law, in some measure of truth and sincerity.

Tim.

What learne wee by this, that the Apostle saith wee know that the Law is spirituall?

Silas.

It teacheth vs that this doctrine was not vncer∣taine and doubtfull, but well and publikely vnderstood and knowne in the Church onely. Secondly, it reproo∣ueth

such as liue in ignorance of the nature of the Law, which is a dangerous thing; for it causeth men to rest content with outward ciuility, and honesty of manners, with neglect of the inward reformation of the heart;* 1.104 which is the maine duty of a Christian: as appeareth in the example of Pharisies, Mat. 23, throughout. Where∣as Christians must exceed the righteousnesse of Scribes and Pharisies, Math, 5, 20. and imitate Zachary and Eli∣zabeth, Luke, 1, 6.

DIAL. XI.

Verse 14. But I am carnall, sold vnder sinne.

Tim.

VVHat is the drift and purpose of this Scrip∣ture?

Silas.

In these words the Apostle doth confesse and* 1.105 bewaile his remaining natural corruption, and so maketh an entrance into the description of the fight and com∣bate betweene the flesh and the Spirire, which hee very notably setteth foorth in his owne person, vnto the end of the Chapter. For hauing opened the estate of all men, Iew and Gentile, vnder the guiding of sinne with-out Christ, Chapter. 1, 2. and secondly their estate vnder the grace of redemption by Christ, being iustified by faith they haue peace with God, Chapter 3, 4, 5. and thirdly, their estate by grace of sanctification or regeneration, o∣pened in Chap. 6. the iustified by faith are freed from the dominion of sin, as wel as from the guilt thereof: Now in* 1.106 the end of this 7. Chapter, what weaknesse and disficul∣ties are in this estate of sanctification, how tough and dangerous a conflict with sinne, regenerate men haue, is most huely set foorth in Pauls owne example, beeing a regenerate person; heereupon he now speakes of him∣selfe in the present time.

Tim.

But doth Paul speake thus of himselfe as hee was arege∣nerate man?

Sil.

* 1.107He doth so: he doth now speake of himselfe as he was an Apostle & regenerate, not as he was a Pharisie & vnregenerate. Because he doth not speak of himself in the

time past, as he did before in this Chapter, verses 8, 9, 10, 11. but now he speaketh in time present, saying, I am carnall sould vnder sinne.

Tim.

But Paul as he was an Apostle was holy, being sanc∣tified by the Spirite, aud therefore spirituall, not carnall.* 1.108

Sil.

It is true, being conuerted and made an Apostle, he was spirituall and holy, yet not simply and absolutely so; but in part onely and vnperfectly, hauing still some sinfull corruption sticking in him, which did fight against the diuine Law, as he afterwards speaketh of himselfe, verse 17, 18. and 22, 23. where hee distinguisheth be∣tweene the flesh or sinne, and himselfe as hee was re∣newed.

Tim.

What then is the summe of this Scripture?

Silas.

Thus much: Paul confesseth that being a rege∣nerate* 1.109 man, yet there did still abide in his nature corrup∣tion of sinne, which violently resisted the Law, so as hee could not attaine that perfect integrity and vprightnes, or spirituallity, as I may so speake, taught in the law, but was forced against his owne will often to do against the Law, and to obey the lusts of sinne. The conceite of Origen is strange and false, as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite.

Tim.

What are wee to learne out of this free and franke con∣fession that Paul maketh of his owne vicious naughtines?

Sil.

First, that it is a good fruite and sure note of a re∣generate person, vnfaignedly and ingeniously to confesse their sinfull infirmities, wherein there is a great difference betweene the childe of God, and those that bee but hypo∣crites: for an hypocrite doeth commonly deny, defend, or extenuate his sinne, or confesseth it more out of the feare of punishment, then for the griefe of the offence, or out of hope of pardon: but the Children of God doe the quite contrary, for they freely accuse themselues out of a loa∣thing of their sinnes, with trust of the forgiuenesse of it by Christ.

Tim.

What reason moueth them thus to do?

Silas.

First, because it is the high and ready way to par∣don, the promise whereof is made onely to a faithfull and sound confession, 1 Iohn 1, 9. Secondly, because this kinde of confession is both gratefull to God, in that it is commaunded of him, and doeth render vnto him his due praise. Thirdly, it is a true testimony and marke, that our repentance is not counterfet, and hypocritical, but hearty* 1.110 and sincere, because wee are contented to ashame and a∣base our selues, that wee may giue God the glory, and the Church a good example. Lastly, because it brings true peace vnto the conscience of a sinner: These reasons and grounds are sufficient to moue the childeren of God, euen openly and publikely to accuse themselues when need re∣quires; as appeares in the example of this our Apostle, who to the end hee might yeelde due praise to God and to his lawe, and giue vnto the faithfull an example of true hu∣miliation, doth in this place publikly accuse himself of sin∣full corruption, and of bondage to sinne in part: for as hee doth here accuse himselfe generally of sinne, so hee doeth elsewhere charge himselfe with sundry speciall foule vi∣ces by name, see 1 Tim. 1, 13. The like did Dauid and Salo∣mon, and Peter, and innumerable others, whereof mention is made in Sacred story.

Tim.

What profit are we to make of this poynt?

Sylas.

First, it ministreth great comfort to such as ha∣uing and feeling their sinne, are ready in vprightnesse to accuse and condemne themselues before God and men, as neede requires; for it declares them to be the new-borne children of God, because none saue they can do this. Se∣condly, it instructeth all Christians as they tender Gods glory, or their owne Saluation, frankely to confesse those their sinnes with their mouths, of which they haue a sence in their hearts, and a checke in their conscience. Third∣ly, it affords sharpe reproofe vnto such as deny their sins, or confesse them constrainedly, for this argueth that they are yet in the power of sinne, seruants to their lusts, void

of the Spirite of grace, wherewith the Children of God are led; and vtterly carelesse both of Gods glory & their owne good and other mens, whom by the example of their humility they might edifie.

Tim.

What other things doe we learn from this confession?

Silas.

That in all true repentance, originall and birth∣sinne, is euer to be bewayled, selt, and confessed. Psal. 51 4. 5. The reason is, because the flesh or birth-sin, being the roote of all other sinnes, hee cannot be thought to repent of any sin, that doth not repent and loathe this.

Tim.

What is the vse of this poynt?

Silas.

It warneth vs in all our repentance, to look back to the fountaine, to wit, corruption of nature. Secondly, it ptoues their repentance to be faigned, who neuer com∣plaine of this, with a truely humbled heart, either they bee ignorant or carelesse of this soule spotte, and so vnrepen∣tant.

Tim.

Hauing spoken generally of the whole verse, tell vs now what be the parts of this confession?

Silas.

Two; first, hee confesseth himselfe to bee carnall. Secondly, that he is the seruant and bondman of sin, (sold vnder sin.)

Tim.

In what respects doeth the Apostle call him selfe car∣nall?* 1.111

Silas.

In two respects; first, because he was so by nature, being borne of flesh, infected with originall sin and cor∣ruption, euen from his birth. Secondly, in respect of car∣na, infirmities, which did still cleaue vnto him, euen after his ewe birth, as ignorance, vnbeliefe, doubting, pride, vaine glory and hypocrisie, and lusts of all sorts, which tro∣bled continually the Apostle, euen in this his estate of rege∣neration.

Tim.

But how may it be that a man should bee at once, both regenerate and carnall?

Sil.

Men in Scripture are called carnall in a double sence. First, the children of this world, meere natural men, are called carnall absolutely because they are in the flesh,

and walke after the flesh, sauouring the things of the flesh, being wholy carnall and sinfull in all their wayes, serning diuers lusts and pleasures. Secondly, the children of God beeing renued by the Spirit, are called carnall after a sort, either comparatiuely, because they haue more flesh and corruption then grace, as the Corinthians, 1 Cor. 3, 2. or else partially, or in part, because they are still obnoxious to the infirmities of the flesh; and haue not the Spirite and grace, without euill concupiscence and lustes, as Paul was, Rom. 7, 22.

Tim.

In what meaning is it sayd, that hee was sold vnder sinne?

Sylas.

That he was captiue to sin under the power of it, as a seruant or slaue bought with a price, is in the power of him that bought him{is} for it is a borrowed speech from such tyrants as buy others with their money, whome they may vse as slaues at their will. Into this bondage we come two wayes. First, by nature being borne such. Secondly, by election and choise, willingly yeelding our selues vnder this dominion of sinne: euery meere man is the seruant of sin both these wayes, beeing the children of wrath by na∣ture, and afterwards willingly obeying the lusts of sin.

Tim.

But Paul being already freed by grace, how can he be called the bondman of sin?

Sylas.

There is a double bondage to this tyrant sinne, voluntary as in Ahab, who solde himself to do cull in the sight of the Lord: Such a bondman was Paul before his conuersion in al thinges, and readily obeying sin. And vn∣uoluntary, when one sometime obeyes the will of this ty∣rant sin, but it is vnwillingly. Such a bondman was Paul, in the estate of regeneration; also all other Saints; for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not, as himselfe expounds it in the wordes sollo∣wing.

Tim.

Now shewe vs for what purposes God doeth still keepe his children in bondage, seeing hee coulde at once haue giuen

the 〈◊〉〈◊〉 perfect liberty?

Sil.

First, for abating their pride. Secondly, for stir∣ring vs vp to feruent prayer. Thirdly, for keeping vs from sloathsulnesse, hauing such an enemy within vs. Fourthly, for manifesting Gods power in vpholding vs. Lastly, for exercising mutuall charity and compassion in bearing, and forgiuing and pittying, comforting and strengthning one another.

Tim.

Now shew vs what profit we are to make by the con∣sideration of these things?

Sylas.

First, all Gods children must take knowledge of their estate, that though they are regenerate, yet they are still carnall, sold vnder sin, both in regard of originall sin, and actuall infirmities. Secondly, let them continually make faithfull prayers vnto God for the ayde of his grace, for to maister the flesh. Thirdly, it behooueth them to be watchfull, not onely hauing such an enemy as sin in their own bosome, but through sinne the deuill ready to mingle himselfe with all their thoughts. Fourthly, let euery man suspect euery thing that commeth of himselfe, least it smel and rellish of the flesh; not easily approuing ought that is pleasing vnto him without serious and narrow examinati∣on. Fiftly, whensoeuer we are afflicted, let vs know that there may be just cause giuen by vs, though wee cannot see it; and therefore forbeare to complaine of God. Sixt∣ly, seeing regenerate men are so bound to sinne, that they cannot vse that liberty of will which they haue by grace, how much lesse is there any power of free will in men vn∣regenerate? Lastly, let the remēbrance of our wofull capti∣uity, cause vs to strlue and sigh after perfect liberty: and in the meane space to walk watchfully and humbly, both be∣fore God and men, and in our owne eies: for wee are like to captiues which after hard bondage haue some liberty, yet in signe of captiuity, carry an yron chaine or a fetter to clog them: so are Gods best children freed, as they beare stil the clog and chain of corruption for their better hum∣bling and continuall exercise.

DIAL. III.

Verse 15. For I allow not that which I do; for what I wold that I do not, but what I hate that I do.

Tim.

VVHat 〈◊〉〈◊〉 the purpose and drift of this Text?

Silas.

The Apostle Paul intendeth in his owne* 1.112 person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace; the which he setteth forth by re∣hearsing three sharpe assaults (like three strong fits of an Ague) which his flesh and corruption did make against his minde, being renued by the Spirit. The first assault, is, that he found in himselfe two contrary grounds of his actions, to wit; Originall sinne, still abiding in his na∣ture, and his regenerate wil wrestling like the two twins in Rebeccaes wombe; the one made him hate God, and do that which is euill; the other, caused him to hate e∣uill, and to will that which is good, vnto verse 18. The second assault was, that, when his purpose and will was good, it had no good effect but a quite repugnant and contrary effect, verse 19, 20. The third is, that hee felt two contrary Lawes enforcing him; the one, vnto ho∣linesse and life, the other, vnto sinne and death, Verse 21, 22, 23.

Tim.

Tell vs now what is the Sum of this present Text?

Silas.

Thus much: that though his heart being renu∣ed, did abhorre all euill, and approoue good things on∣ly, yet through sinne dwelling in him, he was violently drawne to those euill things which he abhorred, & from those good things which he allowed, which proues his former complaint to be true; for hee did thinges quite contrary to his iudgement and will, through the force of flesh remaining, haling and carrying awry.

Tim.

What be the parts of this Text?

Silas.

Two: First, he generally propoundeth the strife betweene his will, being good by grace, and his nature remaining corrupt, in the 15. verse. Secondly, hee doth more particularly and distinctly, lay downe both the

parts and members of this strife, in verses 16, 17.

Tim.

Now come to expound the words, and tell vs what is heere meant by allowing, [I allow not.]

Silas.

The word in the Originall Text is [I know not,]* 1.113 which signifieth not onely thus much, I allowe not, or approue not, but I hate, abhorre; and condemne, as it is expounded in this verse [But what I hate.]

Tim.

What doth he vnderstand by [That which I do?]

Silas.

Not a wicked life, or any sin willingly commit∣ted and done wilfully against Conscience; for Paul be∣ing conuerted, neither did nor could do so: but he mea∣neth first sinfull thoughtes and motions sweruing from the Law of God, or defect in his loue towards God and men. Secondly, sinfull affections, as anger, enuy, pride,* 1.114 and such like. Lastly, some things done in outward ac∣tions, repugnant to Gods will and his owne.

Tim.

But vnder these words [That which I do,] may wee not comprehend crimes & notorious sinnes?

Silas.

We may: if so be wee will take Paul generally to speake of all regenerate men, whereof many through frailty take gresse fals euen after their calling, as it is to be seene in the example of Dauid, Peter, and other of the Saines: but we cannot so expound it, if it be limited to* 1.115 Paul, who liued vnblaincably when hee was a Pharisic; therefore much more vnrebukcable now, beeing an A∣postle, Acts 24, 16. He is set forth as an example vnto the Saints, of an holy vnreproueable life.

Tim.

What Instructions do ye gather from the words thus expounded?

Silas.

First the Children of God in their regeneration do not receiue fulnesse of grace to do wel. For then they should do nothing which they allow not, but their will and their deed should accord, both should be perfectly good. Whereas in Paul, his decde and will disagree∣ed both in doing euil, and leauing good vndone.

Tim.

What vse is to be made of this instruction?

Sil.

First, it doth reproue such as do hold, that the re∣generate

in this life cannot sinne, as Familists. Secondly, it admonisheth al men to finde out and acknowledge their imperfections with griefe, and to striue towardes perfection. Lastly, it doth serue to comfort such, as doe labour vnder sinful infirmities and defects. For this was the Apostles case. How much lesse maruail, if it proue so with others inferiour to him.

Tim.

What other instruction ariseth out of these words?

Silas.

That it is a good sign of a regenerate man, when not onely conscience checketh, and iudgment disliketh, but his heart dissalloweth and is displeased with the euil he doth; because this bewraieth, that they are not whol∣ly vnder the power of originall sinne, but haue another beginning and ground of their actions, euen grace and the holy Spirit of God, from whence comes that hatred of euil, and desire of good.

Tim.

What vse are we to make of this second instruction?

Silas.

First, it proues them to be meere naturall & vn∣regenerate men, who do allow and be pleased with their sinnes that be in themselues and in others. Secondly, it admonisheth the godly of their dutie, which is not to al∣low, but with hatred to condemne euery sinful thing in themselues, euen to the least motion and lust, not at any hand after it is knowne bearing with it, but stirring vp the heart to detest and lament it with godly sorrow, in regard it is an offence to God.

Tim.

What is the third Instruction?

Silas.

That the elect of God being regenerate, they are neuer so giuen ouer, as to sinne with their whole wil, be∣cause this is true of them all, that they allow not the e∣uill which they doe: so that in all their euils and sinnes, there is some striuing in their will against them though it be but faintly and in great feeblenesse, as it happeneth in great tentation.

Tim.

Shew vs now by what reason the Apostle prooues this proposition, that he allowed not what he did?

Silas.

By this reason, because both in the leauing vn∣done

good, and in the doing of euill, hee offended not willingly, but with a detestation and loathing. For the euill which he did was hatefull to him, and his will was to doe the good hee could not doe; not that Paul was compelled vnto euill, but that hee consented not to it with his whole will; his heart being now changed and made confermable to the law in part.

Tim.

What instruction is to be gathered from hence?

Silas.

First, we learne that the godly cannot doe al the good they would, because sinne hindreth them; and se∣condly, that they cannot doe all the euill as their lustes would, because they haue grace to hate and resist euill. For the Spirite lusts against the flesh. as the flesh doth lust against the Spirite. Gal. 5. 17. Obserue further out of this whole verse, that it is farre from the godly to ex∣cuse, extenuate, and cloake their sinne; they abhorre it and that out of a reuerence toward the law, vnto which their sinne is contrary: againe, in holy persons there bee beginnings of their doings, one whereby they wil good, and will not euill, called the innerman, law of the mind, Spirite, &c. the other whereby they are drawne from good vnto euill.

DIAL. XII.

Verse 16. If I doe then that which I would not, I consent to the Law that it is good.

Tim.

VVHat doth this Text containe?

Silas.

Two inferences & conclusions which* 1.116 doe arise from the former strife betweene originall sinne and Pauls renued mind. The first is out of the 16. verse, the summe and effect whereof is this, that there was a good agreement and consent betweene the heart of Paul being renued, and Gods law; seeing he abhorred the c∣uill which was done by him, being contrary to the Law. The second conclusion is contained in the 17. verse, the effect and summe whereof is this, If I abhorre the sinne which I doe, then I being renued doe it not, but that

sinfull corruption that dwels and stickes in my nature, doth it.

Tim.

What is meant by that which Paul did doe, and would not haue done?

Silas.

Some euill thing forbid in the law of God, which though hee hated, yet corruption wrested it from him, whereof he inferreth that so farre foorth as he was rege∣nerate, he did approoue Gods law to be good and holy. For whosoeuer hates an euill in this respect that the law forbids it, and loues a good thing in this respect that the law commands it, he must needs haue some thing in him that doth allow the law, and consent to it to bee good, howsoeuer he doe the euill he hates, and cannot doe the good he would,

Tim.

What instruction will arise from hence?

Silas.

That it is a true and certaine marke of a man grafted into Christ, and regenerate by his Spirit, to con∣sent vnto the Lawe; when his sinnes can displease him because they are against the law, and good duties are lo∣ued and therefore performed, because Gods law requires them: the reason is because none can consent to the law of God and allow of it, saue such as are borne anew of God, whose law it is.

Tim.

How is it written then that the Gentiles doe by nature the things contained in the Law, Rom. 2, 14?

Silas.

That place is to be vnderstood of precepts and rules giuen foorth for pollicy, and gouernment of Cit∣ties. For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life: and not of their daily conuersation, wherein they were great sinners, eyther openly, or secretly, as Paul accusech them before, Chapters, 1, 2. Besides in their common life they did some good things, and eschued some euill, out of vaine-glory to get praise of men.

Tim.

But Esau and Caine were displeased with the euils they did against the Law, and yet were no regenerate men.

Sil.

It is true, they were displeased for their sinnes,

not for that they allowed Gods lawe, which condemned their sinnes; but because they begun to feele the discom∣modities and calamities of their sins, and did feare further destruction. Secondly, they were so displeased with the e∣uils they did against the law, that they had no care to doe the good commanded in the law, as regenerate men haue; and that out of conscience and obedience of the lawe, and in one thing as well as in another.

Tim.

But Herod was not onely displeased, but he did good things. Mark 6, 20.

Silas.

Herod was indeed displeased with his sinnes, be∣cause* 1.117 hee feared the punishment, and not because the lawe forbad it; for then hee would haue put away Herodias his brothers wife, & haue repented of that main and grosse sin. Secondly, though he did good things, yet not throughly: for when the text sayeth, (hee did many things) it implyes that hee neglected other things which were as needfull to bee done as those which hee did: whereas the regenerate that consenteth to the law, doth hate, and repent of one sin as well as another, and allowe one duty as well another, though they perfectly neuer leaue any sinne nor doe any duty.

Tim.

Yet it is reported of this Paul, that when hee was a Pharisy and vnregenerate, he was conuersant in all the righte∣ousnes of the law without rebuke?

Silas.

All this is true, and yet did not hee then consent to the lawe of God that it was good. First, because his conuersation was vnrebukeable outwardly & before men alone, his lusts and inward motions being vicious and sin∣full before God. Secondly, the feare of men or the feare of punishment from God, or both (and not the loue of the law) might and did moue him to be outwardly righteous. Lastly, hee was not stirred vp to the works which hee did by faith and charity, either towardes GOD or man. All things are quite contrary in the regenerate, who content to the law of God both outwardly and inwardly, and haue a pure heart cleansed by faith, the ground and foundation of all that good they do.

Tim.

Yea, but euen regenerate men they do many euil things, quite contrary to the lawe, and doe leaue vndone sundry good things inioyned in the lawe, and in those thinges which they doe best, they come short to the perfection of the law: how doe they then consent to the law?

Sil.

Yes, all this may be and stand very well together, if men consider his conclusion set downe in the next verse; which is, that Paul as he was renued, so farre his mind, his will, his affections, did all allow the whole law; and the e∣uils which he did, he was violently drawne vnto them by original sin, which still remained in him.

Tim.

Shew vs then when it may be sayde of a man, that hee consents to the law?

Sylas.

When hee is so affected to the lawe, as Dauid and Paul were, not for degree, but for sincerity of affection: see Psal. 1, 2. & 119, 14, 15, 16, 18, 30, 31. Rom. 7, 22, 23.

Tim.

Nowe declare vnto vs what profit wee are to make of this doctrine?

Silas.

First, wee haue from hence a notable difference betweene the godly and the vngodly, the sincere Christi∣an and the hypocrite: for the vngodly man and the hypo∣crite, when he doth any good or eschue any euill, it is not from the heart, because the law commaunds it; for he euer hath respect vnto gaine, or credit, or pleasure, or pain, and not to the will of God: but the godly though hee sin, yet from his heart he loues the law, hauing that in him which resisteth and hateth sin. Secondly, from hence we haue a special comfort vnto al such as consent to the law of God, whose inward man delighteth in it, and whose minde ser∣ueth it: such surely are regenerate, though they haue ma∣ny fearefull imperfections and sinnes: yet if they in trueth allow the law, condemning those sinnes they doe, and al∣lowing those things they doe not, because the law willeth them, (repēting from their harts so oftē as they violate the law through weaknes) this is a certain mark of a new born child of God. 〈◊〉〈◊〉. It sheweth how fearful their case is which are ignorant of Gods law, either because they cannot, or

because they care not to know it. These do not consent to the Law which they do not know; and therefore are as yet in the estate of damnation. Therefore, it is a need∣full thing together with the preaching of the Gospel, to haue the Law soundly interpreted and applyed. For, as men cannot consent to the Gospell without the preach∣ing of the Gospell, which is the power of God to write it in our heart; so we cannot so much as know the Law without the preaching of the Law. Finally, heere is a sure truth, that whosoeuer willeth not the euil which he doth, but disalloweth it, out of a reuerent loue vnto the Law, whereunto hee seeth the euill which he dooth re∣pugnant, he certainly approoueth the Law to bee good, and a rule of rightnesse.

DIAL. XIII.

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

Tim.

VVHat doth this Text containe?

Silas.

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

Tim.

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

Silas.

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

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

Tim.

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

Silas.

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

Tim.

What is meant and signified heere by this word dwell?

Silas.

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

Tim.

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

Sil.

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

Tim.

What other thing may we obserue out of this verse?

Silas.

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

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

DIAL. XIIII.

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

Tim.

WHat is the summe of this Text?

Silas.

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

Tim.

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

Sil.

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

Tim.

What be the parts of this Text?

Silas.

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

Tim.

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

Sil.

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

Tim.

What are we to learne from this?

Silas.

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

Tim.

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

Silas.

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

Tim.

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

Sil.

When he saith, that there is no good dwelling in him, he expounds himselfe and saith, that hee meaneth* 1.118 it of his flesh. For by this worde flesh, is not meant that externall part of man which is called the bodie: but the sinfull corruption of our Nature, which is conueyed in∣to vs by carnall generation.

Tim.

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

Silas.

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

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

Tim.

Shew vs now what is meant by awelling?

Silas.

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

Tim.

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

Silas.

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

Tim.

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

Silas.

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

Tim.

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

Silas.

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

Tim.

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

Sil.

This second part containes a reason of the pro∣position in the former Verse, that howsoeuer hee could* 1.119 will that which was good, yet his sinful nature so pluckt him away, and hindered him; that not onely he fulfilled not the good which he would, but the euill which hee abhorred, and therefore there was no good in his flesh.

Tim.

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

Sil.

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

Tim.

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

Silas.

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

Tim.

What vse is to be made of this point?

Silas.

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

Tim.

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

Silas.

Thus much, that when he had a desire & wil to do* 1.120 good things agreeable to Gods law, hee did lacke abilitie in his deedes to performe what his will purposed to do; as prisoners that are escaped, would goe twentie miles a day, yet cannot go one; sicke men that do recouer, would walk vp and downe, but are too weake yet to do it; poore men which would doe more good then they are able: so the re∣generate they purpose and would do a great many things, which they lacke strength to effect and do.

Tim.

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

Sil.

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

Tim.

What instruction ariseth from hence?

Silas.

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

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

Tim.

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

Sylas.

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

Tim.

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

Tim.

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

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

DIAL. XV.

Verses 19.20. For I do not the good thing which I wold, but the euill which I would not, that I doe. Now if I doe that I would not, it is no more I, but sin that dwelleth in mee.

Tim.

VVHat doth this text containe?

Sylas.

A proofe of the former reason in the 19. verse, & a conclusion drawn from thence in the 20. verse.

Tim.

How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses, and what is it that we are to learne thereby?

Silas.

That which is set downe in these two verses, is not altogether the same, but differs at least in wordes; for heere the wordes (good and euill) bee put in, which were left out before: againe, these repetitions and rehearsals, they are not idle, but serue to good purpose, for thereby the Apostle would admonish vs of two things. First, that we are to think, that these things which hee writeth of the spirituall combat, are verie necessarie for vs, and can neuer be too much knowne of vs. Secondly, that through our dulnesse they are not enough considered and marked; and therefore haue neede to bee much vrged and often repea∣ted; repetitions haue good vse when they are timely vsed.

Tim.

What is meant by this, that he saith, he would haue done good?

Silas.

That it was the earnest desire and purpose of his heart to please God.

Tim.

What are we to learne from hence, that he saith I doe not that good I would?

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ly, to embrace death willingly, which doth stoppe the breath of sinne. Lastly, in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne, to stand still vpon our guard, and to flye to our Generall for succour in assaultes, that wee be not ouercome, or ouertaken at least, with temptation of sinne.

DIAL. XVI.

Verse 21, 22. I find then that when I would doe good, I am thus yoaked that euill is present with me. For I delight in the law of God; concerning the inner man.

Tim.

VVHat doth this Text containe?

Silas.

It containeth two things, according to the number of the verses, the former is the winding or shutting vp of the second paroxisme, or second fit of temptation: the latter is an entrance or beginning of the third or last fit. verse 22.

Tim.

What be the parts of this conclusion?

Silas.

Two: In the former he confesseth the readines of his will to doe that which is good; in the latter hee renders a reason why hee could not doe the good hee would, because euill was present with him.

Tim.

What is meant heere by [Yoaked?]

Silas.

The word in the originall, signifies law, [I finde this Law,] which some doe take in good part for the law of God, but others in euill part, for the law of sinne and corruption. This latter interpretation is the best, be∣cause of the words which follow, [Euill is present with me,] which words seeme to expound the former.

Tim.

What euill doth he speake of, when he saith, euill is pre∣sent with me, and in what sort is it present with him?

Silas.

Not the euill of affliction, but of sinfull desires and lusts, which are said to be present, because they are euer with the godly at hand, to crosse and hinder their good purposes and desires. For the flesh lusteth against the Spirite, Gal. 5, and the law of the members rebel∣leth against the law of the minde.

Tim.

What is the instruction ariseth from hence?

Silas.

That this is the common condition of all rege∣nerate persons, that their good motions which come from Gods spirite, are euer mingled with some euil mo∣tions which arise from their corrupt nature.

Tim.

What is the sum of the 22. verse?

Silas.

A profession of the Apostle, that his whole man (so farre as hee was renued by grace) it tooke especiall pleasure and delight in the knowledge and spirituall o∣bedience of Gods Law.

Tim.

What Law is it that he speaketh of heere?

The morall Law, or the Law of the ten Commaunde∣ments, which teacheth perfect loue of God, and of our neighbour, because it is set against the Law of sinne, to which no Law is so contrary, as the morall.

Tim.

What is meant heere by the Inner man?

Sil.

The Inner man, is the same with the new man, or spirit, and signifies al that within a man or without, from top to toe, which is by grace reformed: as by outwarde is meant all that in a man which is not renued.

Tim.

What is the instruction that wee are to learne from hence?

Silas.

That a regenerate man doth loue Gods morall Law, and take great delight in it. This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law (for that is common with the wicked) but to do it, and conforme their hearts and manners agreeable vnto it; as he which seeth a curious artificiall picture, is so pleased with it, that he studieth how to expres it: so it fareth with Gods children.

Tim.

What reason haue Gods children to delight in the law, seeing it reueales sinne vnto them, accuseth them, and con∣demnes them?

Silas.

First, vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils, that they may see them, repent of them, and forsake them, as well

as good, that they may practise it; and so driueth them neerer vnto Christ, that they may be saued by his grace.

Tim.

What other instruction may bee drawne from this Verse?

Silas.

That seeing the children of God delight in the Law, they haue greater reason much more to be deligh∣ted with the word of the Gospell: because the doctrine of the Gospell healeth those diseases which the Lawe sheweth forth; and effectually comforteth, whome the Law hath terrified; being both seede of their new birth, and food to nourish them after they are borne againe.

Tim.

Is this a proper marke of regenerate men to delight in Gods word?

Silas.

Yea, it is so: forasmuch as none can delight in such wise, but those that haue the Spirit of 〈◊〉〈◊〉 to engender in them a loue of God, and of his word, and that Doctrine which is taught therein.

Tim.

But seeing it is written of 〈◊〉〈◊〉, that they doe heare the Gospell with ioy, what difference shall we put between the godly and vngodly in their delight?

Silas.

The difference is both in the matter, manner, and end of their delight and ioy. First, as for the matter & ground of delight vnto the godly, it is the obedience yeelded to the Law, and Christ receiued by the Gospel; whereas bare knowledge of the Law and Gospell, is the ground of an Hypocrites delight. Secondly, they differ also in the manner of their delight; for the delight of a godly man is sincere and constant, as proceeding from the speciall grace of the Spirit; the delight of a Wicked man is vnsound and vnconstant, proceeding either from nature, or from a general grace of the Spirit: therefore, as it looketh not to God, so it lasteth not. Thirdly, they differ in the effect and end of it: for the delight of the godly leads them to an vniuersall practise of the Law in∣ward and outward: so doth not the delight of the wic∣ked, which content themselues with an outwarde refor∣mation of life at the vtmost. This may be set foorth by

the comparison of two skilfull Painters, who both togi∣ther behold one and the same portraiture or picture ve∣ry artificially drawne; whereof the one contents him∣selfe to behold it and commend it, but endeauours not himselfe to make the like: the other so praiseth it, that he setteth his skill a-worke to make such an one. So it fareth betweene a man regenerate, and a man vnregene∣rate; the former so liketh and delighteth in the word, as he studieth to be a doer of it; the latter, resteth in con∣templation of the word, neglecting action, and hating to be reformed. And lastly, their delight doth differ in the measure of their ioy; for euill men delight in riches and pleasures more then in the word, but godly persons haue more delight in the word, then in all manner of ri∣ches. O Lord how do I loue thy Law? I more ioy in it then in* 1.121 all spoyles, it is sweeter to me then the Hony-combe, &c.

DIAL. XVII.

Verse 23. But I see another Law in my Members, rebelling against the Law of my minde, and loading me captiue vnto the Law of sin wh ch is n my members.

Tim.

VVHat is the drift of this Text?

Silas.

To set foorth his third most tough and hard combate, which hee had with the remainder of sin,

Tim.

What be the seuerall parts of this Verse?

Silas.

Two; First, the degree and measure of the enmi∣ty of sinne against grace, sinne resisting grace violentlie, as a rebell his Prince. The second part is the effect & se∣quele of this resistance of sin, namely, that it leades him away captiue and prisoner.

Tim.

Now expound the Words; and tell vs what hee meantb by Law [Another Law.]

Silas.

Euill or sinfull lusts or desires of our corrupt Na∣ture: these are called a Law, because of the force which they haue euen in men regenerate, such as a Lawe hath, which is forcible and mighty.

Tim.

What is meant heere by Members?

Silas.

All the powers of the minde, and all the parts of

the body, as they are defiled with sin, and so far as vnrenu∣ed by grace.

Tim.

What lessons may these words teach vs?

Silas.

First, that the corruption of sinne slayeth not in some one part of vs, but pearceth throughout all the parts of the whole man. Secondly, that sinfull lustes not onely remain in the godly, but haue great force in them, being as a law to rule, moderate and gouerne them.

Tim.

Whereunto should this serue?

Sil.

First, to humble vs, in that there is no part free from the infection of sin. Secondly. to awake vs and make vs more heedfull, in that we heare that sin is such a powerfull and forceable thing.

Tim.

What other instruction from this word (I see?)

Silas.

That the godly perceiue and discerne, both how farre sinne doeth spread it selfe in their nature, and what might it bath in them: in which thinges the vnregenerate be blinde.

Tim.

What vse of this poynt?

Silas.

That it is a very bad signe to bee ignorant and careles of the power of sinfull affections; it is a token they sticke still in their naturall blindnesse, and are not an haire beyond an vnregenerate man.

Tim.

What is here meant by rebelling?

Silas.

Not a weake nor a secret resistance, but an open and warlike opposition and defiance, such as professed e∣nemies and Rebels, doe make against their lawfull Soue∣raigne. For as Traitors and Rebels doe hate their lawfull king, and seeke by force of armes and strong hand to put him downe, that he should not raigne ouer them: euen so wicked lustes are not onely not subiect to the grace of Christ, but mightily striue against him, that hee should not raigne as king in our hearts, as they in the Gospell say of their king gone into a farre country; Wee will not haue this man raigne ouer vs: so sinnesull lusts would not haue Christ to be our king, to rule in vs.

Tim.

What instructions doe arise from hence?

Silas.

First, we learne that the Sinne which remaines in the godly after their conuersion, is a maruailous dange∣rous thing, and doth as much hazard the peace and safety of his soule, as a Rebell doth the peace and safety of his king and Country.

Tim.

What vse is to be made of this instruction?

Silas.

First, it serues to reprooue the slothfull, which ey∣ther neglect or forget such a dangerous enemy, and there∣fore doe but slenderly prouide against it, to their owne certaine ruine. Secondly, to keep the watchful Christian frō falling asleepe in security, seeing it is meete that he bee as* 1.122 carefull to preserue his soule, as this rebell Sinne is diligent to destroy it. For it is certaine that a Christian is no longer safe then while he is watchfull: mistrust makethsafe, saith Cominaeus.

Tim.

What other things are wee to learne from the former pointe?

Sil.

A maruailous comfort to the godly, that though sin struggle and fight against them, yet being but a Rebell, it shall neuer prosper, because God curseth Rebels. Lastly, the godly haue from hence an admonition, in any wise to* 1.123 be at vtter defiance with all wicked motions, seeing it is a fearefull thing to take part with Rebels, yea to affoorde them but a good word or looke, as all Stories make plaine, as the butcher in Cambridge-shiere, Inne-keeper in London. How much more fearefull then is it to ioyne side with such a Rebell that riseth vp against Christ his Crowne and dignity? so is euery sinfull lust: take heede and cherish it not, but resist rather.

Tim.

Tell vs now what is meant by the law of the mind?

Silas.

The law of the minde and the law of God, they be all one in substance, they differ but in respects, for the same law which is called the law of God, because it ex∣presseth the will of God, commanding good things and forbidding the contrary, is also tearmed the law of the mind, because it is most knowne in the mind, and there raignes chiefly: also because the mind renued is inward∣ly

delighted with Gods Law.

Tim.

What instructions doth this affoord vs?

Silas.

First, that all the motions of a renewed minde agreeable vnto Gods wil, must bee obeyed and submit∣ted vnto, as men obey the iust Lawes of their Prince. For they haue such force to binde Christians to obedience, as the Princes Law hath to binde the subiect. Secondly, that a renued minde and sinfull lust, bee most repugnant the one to the other. And therefore it is, that a Christian hath a continual and greeuous combat and war with sin. For no sooner can his minde guided by the Spirit, frame it selfe to that which Gods law commands, but present∣ly he finds a most dangerous and strong conflict and re∣sistance made by sinne against him. Such as feele it, doe marke it, and mourne for it, and bemone themselues to God their defence.

Tim.

What is the euent and successe of this spirituall Com∣bate* 1.124 in the Apostle Paul?

Silas.

That he was led captiue to the law of sin which was in his members.

Tim.

What is meant heere by Members?

Silas.

It is a speech borrowed from militarie affaires, or custome of warlike Warriours, which in battell with their enemies do proue Conquerors; such were wont to leade them as prisoners whom they had taken aliue, be∣ing fast tied and bound, and kept vnder their power as their bondmen and slaues. In like manner, sinfull lustes sometimes so farre preuailed in the Apostle, as to leade him prisoner, bound hand and foote, (as it were) and to make him a Bondslaue to his sinne: as hee saide afore; I am solde vnder sinne. And againe, I doe the thing which I hate, &c.

Tim.

What is heere meant by the Law of sinne?

Sil.

The same which was meant by the Law of Mem∣bers, to wit; the corruption of nature, with the euill Lusts thereof, hauing force as a Lawe to rule and mode∣rate our actions, not wholly but in part.

Tim.

What is the instruction that we are to learn by this?

Silas.

That the end and issue of the strife which the godly haue with sinne, is sometime very heauy & gree∣uous, whilst they are brought vnder the power of sinfull lusts for a time, as slaues and vassals which are subiect to a Tyrant.

Tim.

The Apostle sayd in the sixt Chapter, that sin should not haue dominion ouer the godly: howe commeth it then to passe, that sinne doth so ouercome the godly, that it taketh them prisoners and captiues?

Sil.

The Apostle meant in the sixt Chapter, that sinne should not haue lawfull dominion ouer them, such as a King hath ouer his subiectes, whom hee ruleth without controulment. Howbeit sinne (as a Tyrant and Vsur∣per) may subdue and ouercome the godly, keeping them as prisoners against their will; as many valiant per∣sons vnable to resist, are led captiue by the enemy. A∣gaine, the Apostle in the sixt Chapter, meant of full do∣minion and for euer; whereas the godly are captiues to sinne in part onely, and for a time: for they wrestle out and ouercome at length by their faith in Christ.

Tim.

Seeing both the godly and the wicked are captines to sinne, declare vnto vs more plainly, what difference there is be∣tweene Captiuity?

Silas.

The maine difference is this; that whereas the wicked freely and with their whole will put themselues vnder the bondage of their wicked lusts, godly men be∣come captiues against their will, with an earnest desire & longing to be freed from their captiuity & bondage, which may bee thus further explaned. The godly are o∣uercome with sinfull lusts, not because they are willing, but because they are weak to resist, and being ouercom, they are neuer quiet till they haue shaken off the power of their lustes, that they may returne vnto their former chearefull seruice and obedience of God: but the wic∣ked being tempted with their lusts & euil motions, they yeeld vnto them without resistance. This may be some∣what

the better set foorth vnto vs, by the comparison of two Soldiours in a warlike fight, being of two Nations, whereof the one bearing a false heart vnto his King and Country, doth of set purpose and willingly yeelde him∣selfe to be taken prisoner, and with purpose to practise treachery against his lawfull King. The other is carried away prisoner, because he was vnable to with-stand the force of his aduersary, yet keepeth still a good heart to his king, vsing all good endeuours to recouer his free∣dome. Euen so it is heere in this case, the godly come under the power of sinne, surprised by deceitfullness of sinne, and by the sleights of Sathan, beeing vnable to a∣bide their encounters, carring still an vpright heart vnto God and to his seruice. Whereas the vngodly make themselues voluntary slaues to Sathan and sin, very wil∣lingly fighting vnder their banners, against God and his word. This whole matter will yet be made more cleare by some few instances and examples out of Scripture, as first of Dauid, who was ouercome by his incontinency, being violently led captiue of it, his hart striuing against it, though with great weakenesse; who beeing in the bonds of sinne, did much desire and seeke after the free∣dome of grace, as Psal. 51, throughout.

Secondly, of Peter who was led away captiue of carnal presumption and security, howbeit not of set purpose before, nor without reluctation in the instant of yeel∣ding, and repentance or rising againe afterwards. Lastly, by the example of this our Apostle Paul, who confesseth that sinne led him captiue, and in this captiuity by sinne he mourned for his thraldome, counting it a misery, and suing for deliuerance. But it is quite contray in the wic∣ked, as appeareth by the example of Caine, Esau, Ahab, Iudas and others, who did lye still vnder their captiuity, not seeing any freedome, or nor mistrusting or misliking their sluery.

Tell vs what profit we are to make of this instruction?

Sil.

First, heere is an exhortation to the godly, con∣sidering

the force of their enemies, and their owne weak∣nesse and the hurt that sinne hath done to mighty strong men, to put on the whole armour of God, being excce∣ding watchfull and giuen to prayer. Secondly, heere is an admonition for weake Christians to be meruailous heedfull vnto themselues, with great mistrust of their owne infirmities, when as such an one as Paul could not alwayes stand against the power of sinne. Thirdly, heere is consolation for such as at any time shall faint & yeeld in the fight against sinne, that they be not too much dis∣couraged therein, forasmuch as such a Champion as this blessed seruant of Christ, hath beene danted and quailed by sin and Satan. Lastly, heere is a marke whereby wee may iudge of a regenerate person, namely this; that hee is drawne captiue to the law of sin, and is carried away by the lust of sin, yet not without contradiction: where∣as the wicked which are voide of grace, of their owne accord do run on to euils, as a horse vnto the battaile, as Rom. 3, 15. Their feete are swift to shedbloud. And againe, They drinke iniquity like Water, and draw sinne with Cari∣ropes, Esay 5, 18.

DIAL. XVIII.

Verse 24, 25. O wretched man that I am, who shall deli∣uer me from the body of this death? I thanke God through Ie∣sus Christ my Lord. Then I my selfe in my minde serue the Law of God, but in my flesh the Law of sinne?

Tim.

VVHat doth this Text containe?

Silas.

A conclusion both of the whole chap∣ter, and of the spiritual conflict with sin, which hath bin set forth in the person of Paul.

Tim.

What is the Sum of this conclusion?

Silas.

Hee confesseth himselfe miserable, because hee was obnoxious to sinne and death, desiring full deliue∣rance from them; giuing God thankes for the grace and merit of Christ Iesus.

Tim.

What be the parts of this conclusion?

Silas.

Three: First, an exclamation or complaint of his

miserie, in these words [O wretched man, &c.] Secondly, a consolation in respect of his victory by Christ [I thanke God through Iesus Christ.] Lastly, an acclamation, [So then in my minde I serue, &c.]

Tim.

What is meant heere by wretched man?

Silas.

Not one that is accursed, as being out of Gods fauour, but one tyred and wearied with the continuall and miserable conflictcs and striuing with sinne. It is a wretched and wofull thing, to bee toiled and troubled with filthy motions, but euerie such man is not in dam∣ned case.

Tim.

What instructions are we to learne from this?

Silas.

First, that it is a wretched thing, to carry about one but the remainder of sinne, and to be troubled with the continuall assaults and force of it. The reasons here∣of be: First, because sinne euen in the godly doth defile their conscience within, and their actions without, Mat. 15, 18. Iames 1. 21. Secondly, it offends their most good and louing Father, being contrary to his Law, Ro. 7, 7. Thirdly, it doth grieue and make sad the holy Spirite of God, Ephes. 4, 30. Lastly, it procures many temporall chastisements, and deserues eternall punishment. See Dauids example, 2 Sam. 12, 10. Rom. 6, 23.

Tim.

What profit are we to make of this instruction?

Silas.

First, it reproues them that make slight & slen∣der reckoning of their sinnes. Secondly, it admonisheth the godly to be humbled, because howsoeuer they bee blessed with forgiuenesse of sinne: yet their blessednesse is not perfect, but mixt with some misery.

Tim.

What other instruction from hence?

Silas.

It is the marke and token of a regenerate man, to feele the misery he is cast into by the force of sinne, to mourne for it, and complaine of it. The reason hereof is, because none but such as haue the Spirit of Christ, can thinke themselues miserable in this behalfe, that tho∣rough sin they are drawne from the obedience of Gods Law: for they that be vnre generate, thinke themselues

wretched for bodily euils, as if they bee blinde, or dease, or maymed, or imprisoned, or extreame poore; they neuer take themselues wretched in that they are full of spirituall euils, and thereby hindred in the seruice of God.

Tim.

What vse of this poynt?

Sil.

First, it affoords a great comfort vnto such as can vnsaignedly sigh because of their sinnes, which still sticke in their nature and striue against grace. Secondly, here is a testimony against such as beare their sins without griefe, that they are not Gods children. If there be a strugling in the wombe, Rebecka feeleth it; but the barren which bring not forth, feele no such wrestling.

Tim.

What other instructions from hence?

Sil.

From hence, wicked and impenitent sinners may consider how extreame their wretchednesse is, that haue sin raigning in them; when as the godly count it their mi∣sery but to haue sin dwelling in them.

Tim.

Proceed and tell vs now what is meant by the body of this death?

Silas.

Some expound it thus; for a mortall body sub∣iect to death, and then the meaning is, that Paul doth de∣sire to be freed from this conflict with sin by his corporall death.

Tim.

If we follow this meaning, what lessons then will arise for our instructions?

Silas.

That the battell of sinne will not be at an end, while the godly liue in this worlde: in which regards, the sighes and repentance, the exercise and striuings of a Chri∣stian man, are continuall and haue no other tearme but death. And thus God will haue it bee for many good pur∣poses: to exercise patience, stirre vp prayer, watchfulnesse, to humble vs by sight of our weaknesse, and comfort vs by experience of his power.

Tim.

What other meaning is giuen of these words?

Sil.

Some by body doe vnderstand our corrupt and vn∣cleane nature, euen the whole masse of sinne as it is yet vn∣mortified; which is called a bodie of death, to signifie that

it is a deadly thing deseruing both temporall and cternall death, this is the best interpretation.

Tim.

What instruction from hence?

Sylas.

In that sinne is likened to a body, it teacheth that it is no idle & weake thing, but as it were a thing subsisting full of force and power, and therefore not to be neglected. Secondly, as a body hath many members, so sin hath innu∣merable lusts. See Rom. 1. 29. 30. Gal. 5, 19, 20.

Tim.

What instruction from hence, that it is called the bo∣dy of death?

Silas.

That the bondage of sinne, euen such as it is to the godly, is a verie grieuous and heauie thing, often thru∣sting them into the iawes, and wrapping them in the bondes of death both worldly and euerlasting; which makes them cry out, wretched man, and blessed are they which for this can cry thus.

Tim.

What is meant by being deliuered?

Sylas.

To be wholly and perfectly freed from the cor∣ruption of sin,

Tim.

Did Paul doubt or knew he not who should deliuer him?

Silas.

No such thing, these be the words not of doubt∣ing, but of desire.

Tim.

What is the instruction from hence?

Sil.

That it is the note of a regenerate person, constant∣ly to desire perfect liberty from his sins.

Tim.

What are we to learn from hence, that he doth not say who hath deliuered mee, but who shall deliuer mee?

Silas.

That the grace of sanctification is neuer perfect while wee abide in this life: the godly are so deliuered as there is still cause to say, who shall deliuer mee?

Tim.

What are we to learne from hence, in that hee sayeth (thanks be to God through Iesus Christ our Lord?)

Sil.

That as Paul faints not in the combate, but com∣forts himselfe with a certaine hope of victory: in like manner all the godly must fight against sinne, with assu∣rance of hope to ouercome in the end, so they striue law∣fully. 2. The godly must bee so sure to ouercome, as

that they doe reioyce and triumph as if they had already ouercome. Thirdly, their trust to ouercome, relieth not so much vpon their owne vertues, workes, and merites, as vpon the mercies of God the Father, by whose aide & grace they looke certainly to preuaile. Lastly, their hope of helpe and aid from the mercies of God, is groun∣ded vpon the merites and grace of our Lord Iesus Christ, and not vpon the law, or good works or good conscience: not these things, but Christ hath appeased Gods wrath, reconciled, and continually pacifieth him.

Tim.

What are we to learne from the last words?

Sil.

First, that Paul deuides himselfe into two parts, mind and flesh; not wholly flesh nor wholly the mind, but part∣ly the one, partly the other. Secondly, that according to these two beginnings or grounds, his purposes and ende∣uors were diuers: for in his mind he serued the law of God, to know and to do it; and in his flesh he serued the law of sin, that his corruption which still stuck in him, did solicite him to euill, and sometimes ouercame him.

Tim.

What vse of this?

Sil.

Snfull infirmity must keepe the Saintes from pride, and their grace must stay them from despaire: they cannot nor ought to be proud which carry sinne in their heart as a law, neither neede they faint which haue grace for a go∣uernour in their mind.

Tim.

What obserueye in this that he saith, I my selfe?

Sil.

First, that he speaks of no other then himselfe. Se∣condly, that he speakes not in time past but present; which serues to consute the Palagians and Libertines; who take it so as if Paul spake all this from the 14. verse forward, in the name and person of a meere natural man, and had set forth no other fight but, that which is between reason directing to things right and honest; and affection or will drawing vnto thinges crooked and vnhonest: as if Paul had in all this, shewed himselfe an Arestotelian, and not an Apostle, extolling the power of nature, and not the force of grace;

debasing and disgracing sensuality, and not sin and birth∣corruption, which both in reason and will euen after rege∣neration, vttereth force and great power, like a mighty re∣bell, striuing and fighting euen against the good worke of the Spirit, in regenerate ones.

Notes

• * 1.1

  Of this free∣dome therebe three reasons in verse 4.
• * 1.2

  Verse 1, 2, 3, 4, 5, 6.
• * 1.3

  From v.6. 〈◊〉〈◊〉 14.
• * 1.4

  From v. 14. to the end.
• * 1.5

  Verse 1, 2, 3.
• * 1.6

  Verse 4.
• * 1.7

  By the Law is meant nei∣ther Law of Gospell, or of Nature, or of Romanes, but Moses doctrin.
• * 1.8

  The bond of marriage by Law diuine & naturall, is indiuidable vntill death.
• * 1.9

  Adu'torium sohut vniculum
• * 1.10

  Quod facien∣dum nist semel, deliberandum diu.
• * 1.11

  A woman is three wayes bound to her liuing hus∣band, first she is the mans power, second ly she may not depart from him, Thirdly, she is an Adulte∣resse if shee marry to ano∣ther.
• * 1.12

  Heere bee three reasons to prooue vs free from the Law. 1. bee∣cause we be dead to the Law. 2. we be married vnto Christ a se∣cond husband 3. we must fructisie and bring Chil∣dren to this husband.
• * 1.13

  1. Part.
• * 1.14

  The serui∣tude of the Law stood in these three things, 1. de∣claration of sinne. 2. in the condemnati∣on of it 3. in increasing of it. From all which, Christ hath sreed the elect.
• * 1.15

  Imbccillitatis indaeorum ratio∣nem babu't ct eorum offensio∣nis vitanda lan∣quam voluit in∣ucrtere oratio∣nem. Caluinus.
• * 1.16

  Moral law is in force stil in respect of obe¦dience: for Christ came to confirme the law, and not to destroy it. Math, 5.
• * 1.17

  2 Part.
• * 1.18

  Per corpus Christi 〈◊〉〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecu∣menius Ambref in mortem pro nobis 〈◊〉〈◊〉.
• * 1.19

  3 Part.
• * 1.20

  Note that Christ dead and raised, is called God absolutely.
• * 1.21

  4 Part.
• * 1.22

  Comparatio ml noris à contra∣rio. Paraeus.
• * 1.23

  1 Part. To be, liue, and walke af∣ter the flesh here & Rom, 8, 12. 2 Cor, 10 3, 15. To fol∣low carnal lustes greedily as vnregerate persons do.
• * 1.24

  Rom. 3, 20.
• * 1.25

  Rom, 7, 7.
• * 1.26

  Rom. 7, 8.
• * 1.27

  As the Sunne on a Dunghill maketh a greater stench, by fault not of sun but of the dung.
• * 1.28

  Lucrum tune sacit mors 〈◊〉〈◊〉 peccatur. Ambros.
• * 1.29

  1. Part.
• * 1.30

  〈◊〉〈◊〉 peccato quod nos detinc 〈◊◊〉〈◊◊〉.
• * 1.31

  Iohn 8, 44,
• * 1.32

  1 Cor, 6, last verse.
• * 1.33

  2 Part.
• * 1.34

  〈◊〉〈◊〉 deo 〈◊〉〈◊〉 et spontanco 〈◊〉〈◊〉: aut in∣terna co'dis o∣bed 〈◊〉〈◊〉 vt 〈◊〉〈◊〉 et 〈◊〉〈◊〉.
• * 1.35

  Rom 6, 16.
• * 1.36

  Luke. 23.
• * 1.37

  Gal. 5, 22.
• * 1.38

  Iohn. 3.
• * 1.39

  Intèlligit ofoti∣osam legis noti∣tiam pareus. Externamli∣teram que frae∣nat tantum ex∣ternas actiones. Caluin.
• * 1.40

  2 part of the Chap
• * 1.41

  An Apology of the law a∣gainst certain cauilations & slanders.
• * 1.42

  1 Part.
• * 1.43

  This phrase is like that in ch. 6. verse 23. al∣so 8. verse 6. and ch: 17, 13.
• * 1.44

  2. Part.
• * 1.45

  Reuel. 3, 15.
• * 1.46

  Act: 23, 16.
• * 1.47

  As Paul exa∣mineth his sins by the law, so let cue ry one enter into himselfe. Psa. 32, 5. giueth like example.
• * 1.48

  Phil. 3, 6.
• * 1.49

  Acts 9, 1.
• * 1.50

  1 Tim, 1, 13,
• * 1.51

  Rom, 7, 8, 9.
• * 1.52

  Lex tanquam speculum peica∣tum repraesend∣tat.
• * 1.53

  Rom, 3, 20.
• * 1.54

  How the law dcteineth sin.
• * 1.55

  The Law be 〈◊◊〉〈◊◊〉 per∣fect 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 R ghte∣o 〈◊〉〈◊〉, that 〈◊〉〈◊〉 be taken for euil, which 〈◊〉〈◊〉.
• * 1.56

  Psal 1, 〈◊〉〈◊〉, and 119. and 19.
• * 1.57

  Paul calleth lust sinne, and it hath diso∣bedience a∣gainst the Law of the mind. August.
• * 1.58

  Lust formed or vnformed, before or af∣ter consent, is to be repen∣ted of and re∣sisted.
• * 1.59

  Concupis∣cence is not meerely na∣turall, but is morall and spirituall, and resists grace; so it is sinne.
• * 1.60

  And withallit layeth the cause of sinne vpon hidden corruption properly, and accidentally vpon the law.
• * 1.61

  1. Part.
• * 1.62

  Non diabolum peccati autho∣rem sed pecca∣tum inhabi∣tans intelligit.
• * 1.63

  Further ob∣serue heere that all things to the vnre∣generate fall out to their euill, seeing euen the law so good a thing giueth aduantage to sinne; it is con trary with the regenerate.
• * 1.64

  Rom. 8, 28.
• * 1.65

  Causa generaus peccatum per se est prauitas la∣tens in homine: per accidens, lex prohibens dum aduersus hanc illa insur∣git. Paraeus.
• * 1.66

  All naughtie motions first & second with consent or without.
• * 1.67

  2. Part.
• * 1.68

  Absque legis no∣titia pecatum la tet (tanquam non sit) non ap∣paret, penitus ignoratur, et in tenebris sopeli∣tur. Aug.
• * 1.69

  As in a king∣dome which hath no law or King to go uerne it, their crimes be held for no crimes, and rage without fear or dread, Iud g. 17, 6. So it fareth with the con∣science of a sinner, sin is quiet and ly∣eth hid and vnknowne.
• * 1.70

  Concio legis in Ecclesia neces∣saria, Piscator.
• * 1.71

  Gal. 3, 19.
• * 1.72

  〈◊〉〈◊〉 habuit, sed non prius in tellexit. Paroeus.
• * 1.73

  The cōming of the com∣mandement is the true sēse, knowledge, & consideration of the law.
• * 1.74

  Viuere mihi vi debar. August. In mea opinio∣ne. Paroeus.
• * 1.75

  As a lethergy is not deadly, if one be row∣sed out of it: so sin stirred by the law hurts not the elect.
• * 1.76

  Decepit lex 〈◊◊◊〉〈◊◊◊〉 do suauius 〈◊◊〉〈◊◊〉 cupidita 〈◊◊〉〈◊◊〉.
• * 1.77

  Paraeus.
• * 1.78

  Rom. 7, 〈◊〉〈◊〉.
• * 1.79

  1. Glasse.
• * 1.80

  Gen. 3.
• * 1.81

  Rom. 8, 2.
• * 1.82

  2. Glasse.
• * 1.83

  3. Glasse.
• * 1.84

  4. Glasse.
• * 1.85

  Text.
• * 1.86

  By authority.
• * 1.87

  Example.
• * 1.88

  Reason.
• * 1.89

  Cum lex neque gignit peccatn̄, ncque mortem, sed peccatum inhabitans, se∣quitur eam non essedamnandam
• * 1.90

  Holy.
• * 1.91

  Lex sancta, iu∣sta, bona ratio∣ne authoris, & doctrine, & ef∣fectorum. Pa∣raeus.
• * 1.92

  This effect is in the life to come.
• * 1.93

  Iust.
• * 1.94

  Good.
• * 1.95

  Deut 4, 8, 5.
• * 1.96

  Acts 9. 2, 3, 4.
• * 1.97

  The Law would free vs from death. Thence cal∣led a quicke∣ning Spirite.
• * 1.98

  In respect of Author.
• * 1.99

  Of manner.
• * 1.100

  Of obedience
• * 1.101

  Of the end to teach vs the worship of God, who is a pure Spirit.
• * 1.102

  Lex ordinat hominem ad spiritualem obe∣dientiam.
• * 1.103

  Indeed wee should be spi∣rituall and free from death, it we would do the Law.
• * 1.104

  Law is a rule of spirituall holinesse.
• * 1.105

  A transition to the third part of the Chapter.
• * 1.106

  Paul now speakes no more in time past, I haue, but I am.
• * 1.107

  Vocibus Apo∣stoli sunt gemi∣tus sanctorum, pugnantium contra carna∣les concupiscen∣tias. August.
• * 1.108

  Paul was part∣ly spirituall, partly carnal, euen after new birth.
• * 1.109

  Agnascit et dc∣plozat poten∣tes peccati inse habitantis reli∣quias. Paraeus.
• * 1.110

  As Salomon and before him his Fa∣ther Dauid did. Psal. 〈◊〉〈◊〉.
• * 1.111

  Paulus de se lo∣quitur in proe∣scnti absque fic∣tione, vcl proso∣popoeia: scd in∣genue ex sensu infirmitatis suoe.
• * 1.112

  Sighes & cō∣plaints of tro∣bled sinners, can hardly be brought in order: yet Paul is not without Me∣thod.
• * 1.113

  Id est 〈◊◊◊◊〉〈◊◊◊◊〉 Aug.
• * 1.114

  Psal 10, 12. 130, 3.
• * 1.115

  Phil. 3, 17.
• * 1.116

  If I doe what I would not, then I con∣sent to the Law that it is good, but the former is nue, there∣fore the lat∣ter.
• * 1.117

  Mark 20, 6.
• * 1.118

  Non loquitur de carne Physi∣ce, sed I 〈◊〉〈◊〉 o∣gice. 〈◊〉〈◊〉.
• * 1.119

  3. Part.
• * 1.120

  Voluntas bo∣num eligit, care bonum eligit intercipit. Paraeus.
• * 1.121

  Psalme 119.
• * 1.122

  Tutus, siattoni∣tus, securus, si cantus. Tertull.
• * 1.123

  A Maior in Canterbury beheaded, for comforting Rebels, Ed∣ward. 4. In the north many vndone for fauouring the two Earles.
• * 1.124

  2. Part.