Commentary on Romans

WHat doth the Apostle entreat of in this sixth Chapter?

Of Sanctification: whereby they which are Justified, and have their sins forgiven them thorough Faith in Jesus Christ, are enabled to walk in a new life, and to do good works, so as they cannot licentiously live in sin, though through infirmity they do sin.

What may we learn from this order of the Apostle, in teaching Sanctification after Justification?

Two things: First, that the Doctrine of free Justification by faith, doth not destroy good works, but produce them rather. 2. the doctrine of good works or Sanctification, must follow the Doctrine of Justification: as an effect the cause, and fruit the root.

What be the differences between Justification and Sanctification?

Justification, is an action of God, imputing to us the perfect righteousness of Christ when we believe in him. Sanctification is a work of the Spirit, framing in the hearts of the elect, a new quality of holiness. Secondly, Justification removes from us the guilt & curse of sin, Sanctification removes and takes away the rule and power of sin. Thirdly, Justification is as the cause and root, Sanctification is as the fruit & effect, though both done to us at one time. Fourthly, Justification is perfect here, Sanctification is imperfect and increaseth daily, till at length by degrees it be perfected in Heaven.

What be the parts of this Chapter?

Two: the first entreateth of the Doctrine of Sanctification, proving that such as be sanctified cannot serve sin, unto the 12. verse. The second, hath the duty of sanctified persons, who are exhorted to fly the service of sin, and to live holily, serving righteousness, unto the end of the Chapter.

How doth the Apostle enter upon the Doctrine of Sanctification?

By a Prolepsis, wherein he preventeth a certain Objection against his former Doctrine.

Where is this Objection contained?

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

What is it to remain in sin?

To fulfill the lusts of sin, with a purpose to continue in the obedience of sinful lusts; which is a thing that cannot stand with grace, howsoever grace and sin may stand together.

Tel us now the objection made against Paul's Doctrine, what it was, or what is the effect of it?

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

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

From Paul's words, when he said, Where sin abounds, there grace more abounds.

How did they collect & reason from hence?

Thus: it is a good thing that Grace should abound, therefore to live securely and purposely to sin, it is a good thing, for by that means grace shall abound the more.

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

This objection is very faulty and absurd; for first it maketh sin and increasing of sin to be the cause of grace, whereas it is but the occasion only: as a discase makes a Physician famous by occasion only, for his skill in his Art is cause of his fame: so our sins being many and great, are occasions of illustrating and magnifying the grace of God, and not causes to purchase grace for us; they are indeed properly causes ofire and vengeance. But howsoever sins are not, nor can be causes of grace, yet there needed an abundant and infinite grace to take away sins, being mightily increased: this then is the first fallacy in their reason, that which is no cause put for a cause. The next fault, it is in the ambiguity of the word; for they take this word ( where ) as if it were as much as (wheresoever sin abounded) which is not so; many being overwhelmed with sins, as Cayne, Esau, Judas, 〈◊〉 , &c. which had not a drop of grace afforded them. The meaning of the Apostle is this: where sin abounds, that is, of whom sin is abundantly known and felt, with desire of the remedy, which is Christ, towards them grace is more abundantly shown and known. Lastly, there is a fault about diversity of time, for Paul speaks of sins done afore calling, these cauilers did wrest his sayings to sins afterwards: that whereas the more our sins are afore regeneration, the more abundantly doeth grace utter it self in doing them away: yet hereof it followeth not, that therefore one being regenerate should sin more impudently, and securely.

What other things do ye observe about this objection?

How easy a thing it is for them which cavil against the truth, and forsake the grounds there of, to fall into diverse errors; therefore we should do well when we read or hear Scriptures, to ponder them, ere by way of reasoning we gather anything from them. Secondly, we may aslure our selves, that the doctrine of our Church touching justification by faith without works, is a found doctrine, because such things are objected by 〈◊〉 , against our teaching of this truth, as was against Paul's teaching the same; as that it opneth the window to sin, & overthrows all care of good works. Thirdly, that the teachers and their doctrine, be subject to wicked cavillations: and therefore they have need of wisdom and patience, and their hearers, of charity.

Thus far of the objection, now let us hear what answer the Apostle maketh unto this objection?

He doeth not answer the argument, but doeth perform two things in his answer. First, he detesteth that consequent, that men should continue in sin: God forbid; wherein he showeth how grievously he taketh it to hear the Gospel defamed with wicked suspicions and accusations, whose zeal herein for the truth, deserves to be followed. Secondly, he gives reason why believers ought not continue in sin, because they are dead to sin, therefore they ought not, they cannot live in sin: it is an argument from contraries, as if ye would reason thus of Moses: he is not alive, because he is dead; or of a man that he heareth not, because he is deaf; so the regenerate being dead to sin by mortification, which is the first part of sanctification, it cannot be that they should live in the service of it, for death doeth exstinguish life, as all men do know.

What is it to be dead to sin?

To have the power and rage of sin abated by the Spirit of God; this work of the Spirit is called mortification.

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

The first noteth a person unregenerate, that is yet under the power of sin, drowned in the lusts and desires of sin. The second speech poynteth out a person delivered from the dominion of sin, and so he doeth not follow and serve the wicked sinful lusts of his corrupt nature, but is as a dead man to them. Look what difference is between one that is under the water, over whelmed in a whirlpool where he hath no footing, and another which is compassed with waters, but hath sure footing, and his head above water; such odds there is between one dead in sins, being plunged deep into the lusts of the flesh over head and ears, and another that is dead to sin, being so compassed with infirmities of sin, as there is a power in the Soul over them, from the sanctifying grace of Christ.

What is it to live in sin?

It is this, in the whole course of ones life, and all the actions thereof, to be obedient to the motions of sin; as a man's life is nothing but a continual act of sinning. From all which we learn, that seeing every justified person is sanctified, and dead to sin; therefore such as still obey their wicked lusts, and licentiously live in sin, in vain do they profess themselves to be believers, and to have their sins forgiven them: for such as be dead to sin, are no more to be persuaded to love and practice sin with delight therein, then a man naturally dead is to be moved to fear or joy, by having terrible or pleasant things presented to him: and they which are otherwise, following the service of sin with pleasure in it, therein sufficiently testify that their sins are not forgiven, and that they are utterly void of faith, because they lack sanctification, the necessary fruit of faith.

WHat is the purpose and scope of this text?

To prove that believers are dead to sin, by their communion with Christ and with his death, whereof baptism is a sure and effectual pledge, the reason stands thus; all believers are partakers of Christ himself (baptism being a testimony of their communion with him.) But whosoever are partakers of Christ, are also partakers of his death for mortification of sin, as well as of his resurrection for quickening to a new life: therefore all believers are dead to sin by the virtue of Christ his death communicated to them by the Holy Ghost, and therefore cannot live in sin.

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

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

What be the parts of sanctification?

Three; first, the death or mortification of sin. Secondly, the burial of sin, which is the progress of mortification. The third and last part is newness of life or vivification, which is our quickening to a new and godly life.

What do ye call mortification or the death of sin?

It is that action or work of the Spirit, whereby the tyranny and power of sin is weakened and taken down, that though sin do still live in the faithful, and tempt them to evil; yet it is truly said to be dead, because in mortification, the strength and vigor of sin is so broken and abated, as it can ever recover his old force again, but wasteth daily till it be consumed; as we use to say of one that cannot recover his health, that he is a dead man, though yet he breathe and live.

Tell us now which is the second part of Sanctification?

The burial of sin, which is a new work of the spirit, whereby sin already mortified, doth still more and more consume and molder (as a dead body wastes in the Grave:) the burial of sin being the proceeding of the death of sin, till it be abolished and brought to nothing, as the burial of the body is the progress of natural death.

What is the third part of Sanctification?

It is newness of life, whereby the soul is quickened and enabled to lead a new life that is; to live godlily and justly.

What is meant here by the glory of the Father?

The power of God, which was then chiefly declared to his glory, when Christ was raised from the dead; and in us it is shown manifestly, when casting away sin, we live vncorruptly and holily.

What is signified by newness of life?

The blameless life of Christians, or pureness of living.

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

That of a pure and blameless life there be certain degrees, as in walking there is a going forwards to a certain place; so there must be a profiting in Christianity more and more.

Thus far of the parts: now tell us the true and proper cause of our Sanctification.

Our communion with Christ Jesus, dead, buried, and raised again, or our fellowship with the death, burial, and resurrection of Christ; which is meant by those phrases of being baptized into the death of Christ, and of being buried with him, hereby signifying unto us thus much: both that Christ when he died and was buried, was in our stead as our surety; and also still communicateth the merit and virtue of his death and resurrection to such as are one with him, for the destruction of sin, as well as for remission.

Shew us this more plainly what your meaning is?

They which are the members of Christ by faith, there is a power and virtue derived and conveyed into them, from his death and burial, for the beating down and consuming the strength of sin; and from his resurrection, to the quickening and raising up their minds and wills to the study and love of godliness.

Tel us now distinctly and particularly, how doeth the death of Christ avail to the mortifying and killing of sin?

Thus: Christ Jesus consists of two Natures, he is God and Man, as man he died. Now the power of his Godhead did in his death uphold his manhood from sinking, and gave merit to his death: and the same Divine power works in his members, for mortifying sin thorough his death.

How doth his burial profit to the burial of sin, or to progress of mortification in us?

Christ's body buried, was by his divine power kept from corruption in the grave, and that very power of Christ buried, works the continual wasting of sin, that it may die by little and little in his people.

Shew us now how our raising to a new life is effected by Christ his resurrection?

That divine power that raised the dead body of Christ out of the grave, worketh in the elect the resurrection of their souls, from the death of sin to the life of righteousness.

What doth follow of all this?

First, that Christ is a Savior, not by merit only, but also by virtue and efficacy. Secondly every Christian that desireth to partake in the merit of Christ's death for Justification, must labor to have fellowship with him in his death for mortification, and to feel the Virtue of his resurrection unto newness of life. Thirdly, such as have fellowship with his death, for the leaving of sin, with a hatred of it; and with his resurrection for the leading of a godly and a just life, out of a love unto God and to his Law, do thereby declare, that they are one with Christ himself grafted in them.

How is our Sanctification made known to a Mans self, and unto others?

By two pledges and testimonies, the one inward, the other outward: the inward, is the change of our affections, when the heart loatheth the sins it was wont to love, and striveth against them; and loveth such Virtues and duties as once it did abhor, endeavoring to do them with a desire to please and glorify God. The outward pledge is baptism, which is no empty & bare, but a powerful pledge and instrument thereof. Therefore it is said, We are baptized into his death, that is to say, it is an effectual pledge of our fellowship with Christ in his death, as well to Sanctification as to Justification.

Declare how Baptism is a pledge of our sanctification in all parts of it?

The holy Ghost by the water of Baptism (being sprinkled upon the child) as by an instrument, not only sealeth but worketh Sanctification, by linking & knitting the elect nearer unto Christ, from whom they draw virtue and power, not only for the mortifying & the burying of their sins, but for the pleasing of God in a new course of life. Or thus: the death of sin is effectually represented by the water cast on us at our baptism; and burial of sin, by our being under the Water: and by our coming out of the water, is signified our arising out of our sins to a better life, thorough the power of the holy Ghost, applying Christ his death and burial for the beating down of our corrupt Nature; and his resurrection or our quickening to godliness of living.

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

No surely, but upon the ordinance of Christ, appointing it to be a pledge of remission of sins and repentance: and upon the Spirit and divine power of Christ, working by his ordinance a straighter Coniunction between himself and the elect believers.

Whereof should this put us in mind?

That such parties as are baptized, are much beholden to God for such a testimony and instrument of his grace; and in this regard, stand bound to depart from sin, and to live godlily, especially having made a solemn Vowe and covenant in their Baptism, that they will not serve sin in the lust thereof, but God in keeping his word, and doing his will therein revealed, to the utmost of that Grace which they have received.

WHat is the drift of this Text?

To make it manifest, that the power & grace of dying to sin, and walking in a new life, is derived and borrowed from Christ Jesus.

How is this declared and made plain?

By a similitude or comparison of planting. For as it fareth with a grift translated from an old stock into a new; so is it with elect believers. As the grift liveth, groweth, and fructifieth by the juice drawn from the new stock into which it is planted: so the elect being taken out of the old rotten stock of Adam, and planted into that Noble stock Christ Jesus, they participate of his heavenly Spirit, by whose virtue (applying the death and resurrection of Christ to them) they receive power to die to sin, and to live to God.

What is meant by the similitude of his death and resurrection?

Thus much, that what was done in Christ by nature, must be likewise done in us by Analogy or proportion, as thus: Christ died naturally, so we must feel in our selves a dying of our sinful desires, as he rose again out of the grave, so we must rise out of sin to live a godly life. And the power whereby we can do this, is derived from the death and resurrection of our Lord, as the grifte liveth by the life of the stock, to which it is joined.

What doth this similitude of planting teach us?

Sundry things: First, that naturally we are strangers from Christ, being in the stock of rotten Adam, whence we must be taken that we may be one with him. Secondly, that whiles we remain in Adam out of Christ, we can no more do any good, then a grift can bring forth fruit being alone, and severed from the stock. Thirdly, to the end we may live spiritually to God, we must first be united to Christ, as the plant or grift is united to the Tree, into which it is planted. Fourthly, whatsoever power is in us to do good, or to leave sin, it is all from Christ, not from our selves. As the graft set in a stock, taketh now no life from it self, but from the stock into which it is grafted. By this is quite overthrown the concurrence of nature and grace.

What are we to learn from hence, that the Resurrection of Christ is here annexed and joined unto his death, and mentioned after it?

These two things: First we learn, that as Christ had no way opened unto his resurrection but by death; so till we depart from sin, we cannot be raised up and renewed to a righteous life. Secondly, as Christ's death and resurrection be joined together: so our death to sin is ever accompanied with a new and unblameable life, which can no more be severed from mortification, then the resurrection of Christ can be severed from his death: and therefore our Apostle hath truly affirmed before, that such as be dead to sin cannot live in it, verse 2. for now they lead their lives according to God.

I have heard you speak of the likeness between a grift and the elect, and what we are to learn by it, show me now in this likeness what dissimilitude and unlikeness there is?

It is a sure truth, that no similitude doth hold in all things, it is sufficient to hold in that for which it is applied; as in this present similitude which is brought to show, that as a slip passeth from one tree to another, and hath life from that stock into which it islast planted, so the elect passing from Adam to Christ, are partakers of his spirit: but as in every other similitude there is a dissimilitude, so in this likeness there is an vnlikenes, and it doth consist in two things: first, the slip or grift is taken from a good tree and fastened to a wild. Secondly, it retaineth still his old nature though it be planted into a new stock: now it is not so in this spiritual planting of men into Christ. For we are plucked from an unfruitful tree and wild Olive, even from the corrupt nature of Adam, and are grafted into Christ as a most noble stock, a tree of righteousness, whose very leaves are wholesome: also we put off our old nature which we had afore, and leave the affections which spring of our birth-corruption, & are partakers of the spirit of Christ, whose nature and properties we put on. Rom. 12, 14.

When may we be said to leave off our old nature and affections of sin, and by what means are we best furthered to it?

When we begin perfectly to know our selves, that whatsoever cometh of our nature & is in us without Christ, is naught and vicious, and are moved to be displeased with it, and to abhor it, with an earnest and constant endeavor to leave and forsake whatsoever is from our corrupt nature: whereunto we are much furthered and holpen by the faithful and fruitful meditation of Christ's painful death; when we do consider the shame and bitterness thereof, to be occasioned by our own sins, it will cause a man's heart to rise against them, as a man's heart ariseth against his enemy, provoking us speedily to shake and cast thē off, which cast our beloved and blessed Savior into such a bloody agony, and hell of sorrows: for who can believe that Christ was made a curse for his sins, and yet still live in the love and service of sin?

When may it be said of us, that we have put on the nature and properties of Christ, into whom we are newly planted?

When we do feel wrought in us by his spirit such feelings and affections as he had, putting on like mercy, love, faith, meekness, patience, longsuffering, joy, goodness, temperance, and kindness, as the man Christ had; being meek and lowly as he was, &c.

WHat is the substance of this Text?

It rehearseth the principal argument to prove that believers are dead to sin, taken from their Communion with Christ and his death, [ with him. ] Secondly, it mentioneth the kind of death by which he merited for them the spirit of Sanctification, by the death of the Cross, [ Crucified. ] Thirdly, it layeth forth the ende of our Sanctification, which is the destruction of sin, [ that the body of sin might be destroyed. ] Fourthly, the duty of sanctified persons, [ that henceforth they serve not sin. ] Lastly, a reason thereof, because they that are dead, are freed from sin, verse 7.

What is meant here by the old man?

The universal corruption of our nature as we are conceived and borne in sin, whereby we are prone unto all evil, and vndisposed unto any good, the which corruption is therefore called old, because it hath been in man's nature ever from our first parents Adam. Secondly, because it is in every Child of God, before that new quality of holiness, for which they change their old deformity at their new birth. And for other two respects the name of [ Man ] is attributed unto our sinful corruption. First, to show how nearly the evil and poison of sin cleaveth to us, being as it were a man's self. Secondly, to note how men are addicted unto it before they be sanctified, they do not think themselves to be men without it, so striving for the maintenance of their dearling sins, as they would do for the safety of soul or body: one were as good pluck out a man's heart as seek to pull him from his beloved sins, as good kill the man himself as his sin.

In what sense is our old man said to be crucified?

To have our old man crucified, is to have the strength of our sin enfeebled, weakened, and broken by little and little, as Christ's body was weakened upon the Cross till he died.

What may this word Crucify put us in mind of?

Of the kind of death which Christ suffered; namely, the cursed death of the Cross, by which death he deserved the Holy-Chost for us, to crucify, that is, to pull down the strength of sin, that though it be, yet it may not rule in us.

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

We are to understand it thus: that when Christ suffered upon the Cross, the corruption of our nature was imputed to him as to our surety, who once bearing the punishment of it, doth not only forever take away the guilt from us; but doth daily by his spirit (which by that death he merited for us) kill and crucify that our old man, that it may not reign in his members: therefore it is here written in the present time, that our old man is crucified with him, to teach us, that howsoever his death was but once suffered, yet the merit thereof and efficacy is everlasting in all those which are one with him by faith; therefore he is said in Hebrews to have purchased eternal redemption.

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

First, we can never sufficiently abhor our corrupt nature and the lusts that spring from it, sithence it was that which nailed Christ to the Cross. Secondly, we must labor to feel the virtue of Christ crucified in the mortifying of sin, and then we may assure our selves of the benefit of Christ crucified, in the forgiveness of sin. Lastly, as Christ gave himself wholly to the cross for our sakes, so ought we to strive against all and every sin, not bearing nor nourishing any one sin, but keeping under one as well another; seeing Christ spared none of his members and parts of his body, which were all and everyone payned for our sins, even from his head to his feet.

What doth this word (body of sin) signify?

The whole man (Body and Soul) as he is borne of his parents, and comes into the world corrupted by sin; and albeit not the body alone, but the whole man through out, in his mind, will, affections, and all be infected with sin: yet for good reason doeth the Apostle liken sin to a body, calling it the body of sin, (that is sin which is as a body.) First, to teach us that sin is a thing subsisting and of force in us. Secondly, because it hath innumerable lusts, as it were so many members annexed to it. Thirdly, though sin be seated in the Soul, yet the desires of sin are executed by the members of our body, as by instruments. Lastly, because sin is conveyed into the soul at the first by means of the body.

What is it to destroy the body of sin?

Quite to abolish it, and to take it out of our nature that it should not be at all; but this thing is not performed during the time of this life, it is still in doing, and certainly shall be perfected in the end of our life; therefore it is said to be destroyed, as if it were already done: & this is the end and mark that Christ aims at, in the work of our sanctification, which we are still to strive toward, though we cannot attain it while we live, having sin still abiding and dwelling in us: howbeit the spirit of sanctification so far prevaileth against our sins, as that they cannot rule in us, and make us henceforth to serve sin, as we were wont to do before our sanctification.

'Declare unto us now what it is to serve sin?

It is to do that willingly which sin would have done, when men do freely and readily execute by the members of their body, that which sin desireth and lusteth: and on the other side, the not serving of sin, is when the motions and desires of sin, are not obeyed either in will or work, but be cast out of our thoughts, words and deeds, as much as may be.

What is the difference between the having of sin, and the serving of sin?

Such as is between the having of a naughty servant, and the suffering him to rule all in the family. Every godly man hath sin, but he keepeth it under, as a servant or slave, not suffering it to command or bear rule in them. The wicked, they both have sin and serve sin, because they resist it not, but suffer it to bear rule in them; as a Lord or King carrying all the powers of body and soul after it mightily.

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

The service of sin is manifested by the obedience to the desires and lusts of sin; as it is written. His servants we are to whom we obey; and this obedience is manifested by yielding unto sinful thoughts, in consent of our will, and in practice of our life. Also by striving for our lusts, and defending of them: by hating and disliking them which reprove us; by loving such as sooth and flatter us in our evil ways; by upholding and mantayning sin in others; by giving favors and appointing rewards unto sins and vices.

But some there are which outwardly reeld obedience unto the word, who yet are servants of sin, how shall they be discerned of themselves and others?

They are to be discerned and known by these marks following. First, though they do in their outward actions yield obedience to the word, yet they do still retain the yoke of sin, for they love not those duties which yet they do for sinister respects of profit, or praise, or pleasing themselves or others: and those sins which they leave undone, yet they still like them in their hearts, as the people of Israel being delivered from the bondage of Tharao, looked back into Egypt in their thoughts, wishing themselves there again; so it is with these men, they leave the outward act of sin, and yet love sin, having their hearts set vpō it. Secondly, the servants of sin, though they forsake many sins, yet not all their sins they still keep some beloved sin, either of their trade, or of nature which they serve as their mistress: and though they do sundry duties touching the outward deed, yet they leave undone some duty, as necessary as any which they do, because it crosseth their lusts. Thirdly, those sinful actions which they do forsake, and those good duties which they do persourme, they do but for a time; for they are soon weary of well doing, and return to their sins as a dog to his vomit. Lastly, they that be the servant of sin, both in the good which they do, and in the evil which they would do, they are led and driven by corruption, that is the ground-work and beginning of all their actions, they walk after the flesh, not after the spirit: the flesh (that is their sinful nature) is the pipe after which they dance, and the guide which they follow.

But tell me what are we to learn by that word (henceforth) in the 6. verse?

That the Gospel doth look forward to the time to come, it respecteth not what believers have been before their repentance and turning to God: but requireth that henceforth, that is from the time of their conversion forward, they should carefully serve God by doing his will, fors king the service of their sinful lusts: see the like place in Acts 17. 30. and Ephe. 4, 17. 1, Pet. 4, 2. Which affords a great comfort unto those which morne for sin, and a special admonition unto such as be yet secure: it will be sufficient to either of these, it henceforth they look unto it, mourning and loathing that which is past, being careful hereafter no more so to sin.

What be the reasons which may dissuade all men from the service uf sin?

Very many and sorcible: First because the service of sin is a spiritual bondage, the end of which service is shame and everlasting death. Secondly, if we serve sin we cannot serve Christ, for no man can serve two such contrary masters. Thirdly, it is contrary to our vow in baptism, where we promise that we will forsake sin and serve God. Lastly, we are by mortification dead and freed from sin, and therefore we are not to serve it.

How do ye make plain this last reason?

By a comparison of natural death and the effects thereof, which our Apostle doeth touch in the seventh verse; when he saith, they which are dead are freed from sin: the meaning whereof is this, as they which are naturally dead, cease from their sins, which they were wont to do whiles they lived: so believing Christians which are spiritually dead by mortification, must resolu to cease from their former sins.

But we cannot be so free from sin as men that are dead, for they sin not at all, whereas there is no man living that sins not.

True, it is so; yet the godly Christian is free from sin in a twofold respect. First, because the guilt and punishment of sins is forgiven him by Christ. Secondly, because he doth no more follow the impulsion or motion of sin, but as a bondman delivered and ransomed from some cruel Lord, doth not now anything at the commandment of that Lord, whose yoke he hath shaken off. So it is with true believers, being once delivered from the dominion and rule of sin, they are no more under the government and beck of sin, and though they be not free from the corruption of sin, which cleaveth to their nature as skin to their flesh or as the flesh to their bones: yet they are free from the command and compulsion of sin, not anymore to be ruled and led by it, but by the spirit of Christ.

By what tokens may it be known to our selves and others, when we be thus freed from sin?

By these tokens: First, a person freed from sin, hath not any purpose to sin, but is determined in all things to please God so far as grace shall enable him, and frailty suffer him. I am determined to keep thy righteous judgments, Psal. 119. Secondly, he fears sin as the greatest evil, as it is said of Ezra, that he feared God greatly, Ezra 7, 10. Thirdly, he is very watchful over himself, resisting the very motions in evil. Fourthly, he shunneth every occasion of sin. Fifthly, he prayeth heartily and continually against the power of sin. Sixthly, if he sin at any time, it is with godly grief, which causeth fresh repentance, never to be repented of, 2 Cor. 7. Seventhly, he laboreth to pul others out of the bondage of sin, and to keep from sinning, such as are set free there-from, especially such as be under his charge. Eighthly, he is joyful and heartily thankful for his own liberty in Christ, and for the freedom of others, Rom. 7, 24. Lastly, he loves Christ which hath freed him, and tenders the glory of Christ his deliverer, above his own salvation, Rom. 9, 2.

WHat is the drift and purpose of this Text?

To admonish all Christians, that they may in no wise live licentiously in sin, sithence they receive this mercy from God, to have communion both with the death and life of his Son, both for mortification of sin, and for newness of life; and this to be the drift, appeareth by the twelfe verse, Let not sin therefore reign, &c.

What is the sum & substance of this Text?

It sets forth the doctrine of sanctification, by comparing Christ and his members together in these 4. things, wherein they are one like the other. First, as Christ died once for sin, so all his members are once to die to sin. Secondly, as Christ being dead did live again, so all his members are quickened by him to live a new life. Thirdly, as the life which Christ now liveth is perpetual and can never be again extinguished by sin or death, so all his members shall persevere to the end in newness of life. Lastly, as the end of Christ's death, was to take away sin, and as the glory of his father was the end of his life; so it is in his members, their mortification shall quite abolish sin at the last, and the uprightness of their life, tends to the glorifying of God, who takes himself much honored, when his be holy, as he is holy.

Tell us now the meaning of the words, what is it to be dead with Christ: and also what it is to live with him.

To be dead with Christ, it is to have communion or fellowship with his death, for the mortification of our sins, by the virtue and power of his Spirit, which his death merited for us; and to live with Christ, is to have communion with his life, or to be partakers with his life, whereof there be two degrees. The first degree is the life of grace in this world, whereby believers are enabled to think and do in some measure things pleasing unto God. The second degree is the life of glory, which they shall have and live in heaven in all perfection, loving God, his Angels, and Saints with all their heart, soul, and strength.

What are we to learn from hence, that such as die together with Christ, shall also live with him?

Two things: First an instruction, that dying to sin, and newness of life are inseparable. For he that hath the first, cannot but have the latter. Secondly, a consolation that the life of Christ is annexed to his death: for they are sure to have part with him in his life, both of grace and glory, that have part with him in his death. So the Apostle saith, We believe it; that is, we are certainly persuaded of it, that the life of Christ belongs to us, if we be dead to sin; it is no matter of opinion or conjecture, but of faith.

What things learn we out of the ninth verse?

First, that Christ was dead to take away sin, touching guilt and dominion. Secondly, that he was raised from death to life again. Thirdly, that his life is no more subject to death, for it cannot again be quenched with sin and death; whereupon doth follow these two most comfortable things. First, those sins of ours, which were imputed to him, he hath wholly abolished and freeed himself from them. For if any one of our sins were not taken away by him, either he must not rise from the dead, or being risen, he must return again to die: for where sin remains vnremooued, there of necessity death hath power, because it is the stipend of sin. Secondly, that as Christ hath freed himself from our sins & death, so he will free his members wholly from them both. For he took our nature upon him, to that end, to chase sin and death out of it, as it is written, He came to destroy the works of the devil, 1 John 3. Also in his death & resurrection he bare our persons, and for us and in our behalf overcame sin and death, as if we our selves had done it.

Unto what uses will the knowledge of these things serve us?

This knowledge must serve us to these uses. First, to provoke our thankfulness unto Christ, who hath wrought our liberty from sin and death, the two main enemies of our salvation. Secondly, to increase our hatred of, and our strife against sin, in a joyful hope of full and perfect freedom from it by Christ.

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

That Jesus Christ was once not only dead, but under the dominion and power of death; not as one constrained as it he could not have kept him self from the power of death, but willingly because he would obey his Fathers decree, who had appointed that death (for our sin) shouldseaze upon him & hold him as prisoner in the house of death for a time: & this is the lowest degree of Christ's humiliation, containing the true meaning of that article of his descension into hell: hell signifying the grave, according to the phrase of scripture; and descending into the grave, was the putting of his body under the dominion of death for a certain space. The use of this is to teach us humility, that the same mind be in us which was in Christ; who at he abased himself to such a vile condition for our good, so ought we in humbleness of mind to serve and profit others, though they be our inferiors, and though we should put our selves to do very mean or hard things for their sakes.

What is contained in the tenth verse?

The end of Christ's death, which was to abolish and wholly take away sin, both touching the punishment and the power of it: therefore it is said, he died once to sin, that is, to take away sin from his members, by that one death, which he once suffered. Also it contains the end of his life, which he now liveth in heaven; to wit, the glory of his Father: therefore it is written that he lives to God, that is, to the praise of God, and in his glorious presence, or most gloriously.

What are we to learn from this, that Christ is said to die once to sin?

First, that our sin was the cause of his death. Secondly, that sin in the elect shall be destroyed and taken away by the merit & virtue of his death: the time will come (to wit after this life) that the children of God shall be as free from sin, as Christ himself is. Thirdly, that for the destruction of sin, it was sufficient for Christ once to die, and therefore the sacrifice or offering of Christ in the popish Mass to take away sin, is absurd and abhominable: it is absurd because it implies a taking away of sin, without death, and a sacrifice for sin without blood, or else an iteration of his death, or often shedding of his blood, all which is most absurd: it is abhominable, because it is directly against the Scripture, which speaketh of Christ as of one once dead, and once offered. Secondly, because it doth derogate from the all-sufficiency and perfection of Christ's only sacrifice in his death; for if his sacrifice be sufficient for this purpose to take away sin, their sacrifice of the Mass is superfluous; if this be needful, then Christ's is weak.

What other thing learn we from hence, that Christ died but once?

That it is sufficient for us, once to be mortified, and once to die to sin, from whence we may gather that they are in an error, which think that the grace of mortification and repentance, may be wholly lost; for then God's Children must twice die to sin: howbeit though the grace of sanctification is but once given, yet Christians must labor to cherish & preserve that grace, with purpose never to return again to the service of sin, as Christ never returns unto the Grave.

Why is it said that Christ raised from the dead lines to God, seeing he always lived unto God, even afore his death?

Christ after his resurrection from the dead, doth otherwise live unto God, then he did before his death. For though it be true, that always even before his death as well as after, he was led by the spirit of God, and did all things to the praise of God; yet before his death he so lived to God, as he had in him as in one who was a true man, the infirmities of our nature, weariness, hunger, thirst, cold, &c. and upon him as upon our surety all our sins charged and imputed; but after his resurrection he so liveth to God as his manhood is wholly freed from all infirmity of nature, and imputation of sin, being most perfectly glorified.

What is contained in the 11. verse?

It is the conclusion of the comparison between Christ and his members: the effect and sum whereof is this, that what thing was done in Christ, the same thing ought to be done in his members. For as Christ once dying doth ever live to God, so his members are once to die to sin, and perpetually to live to God.

What is meant here by our living unto God?

When not sin but the Spirit and the word of God be the grounds of all our thoughts, words, and deeds.

How is this spiritual life whereby we live to God, to be preserved and maintained?

First, by the means of spiritual nourishment, the flesh and blood of Christ, spiritually eat and drunk by faith. Secondly, by recreation, to wit; singing of psalms with joyfulness. Thirdly, by exercise of prayer, repentance, and good works. Fourthly, by sleep, even by meditation of the word, Law, and Gospel. Fifthly, by physic, and good use of afflictions, both upon our selves and others. Sixthly, the avoiding of hindrances, as namely of sin, evil company, evil example, evil counsel. Psal. 1, 1. and 26, and 119.

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

First, the death and life of Christ is not for himself, but for us which believe in him; therefore as Christ died and lived for us, so let us think our selves bound to live for the good of others. Secondly, whatsoever good thing believers have, which concerns the spiritual and heavenly life, they are beholden only unto Christ therefore: which must help us first of all to beat down the pride of our heart, and to make us humble, seeing we can neither die to sin, nor live to God, nor do the least good thing but through Christ. Secondly, to quicken our love and thankfulness more and more toward Christ, by whom we have all our grace, and look for all our glory. To Christ therefore which hath sanctified us and given us fellowship with his death & resurrection, both for remission and for mortification of sin, be thanks and praise for evermore, Amen.

WHat is the drift of this Text, and what doth it contain?

To persuade those which are sanctified, not to suffer the grace of the Spirit to be idle, but to set it on work, for the suppressing of sin which remaineth in our nature. These words of our Apostle, contain an exhortation to that purpose, and here beginneth the second part of this chapter; the first part was doctrinal, this latter part is paraeneticall or hortatory.

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

Three: First, the substance of the exhortation, [ Let not sin reign in you. ] Secondly, the reason why we should not suffer sin to reign, in these words, [ Therefore ] and [ Mortall. ] Thirdly, the means how to hinder the kingdom of sin, [ By not obeying the lusts of sin. ]

Now expound the words, and tell us what do ye call [Sin?]

The corruption and proneness of our nature to all evil, this natural corruption is here called sin: first, because it is the punishment of the sin of our first parents. Secondly, the matter and cause, root and fountain of all other sins. Thirdly, because it hath the proper nature of sin.

How prove ye that it hath the proper nature of sin?

First, it is the transgression of the Law, Rom. 7, 7. Secondly, it striveth and rebelleth against the motions of the spirit, Rom. 7, 23. I see a law in my members rebelling &c. Thirdly, because it engendereth death, which is the fruit of that which is properly sin. Rom. 5, 14. and 6, 23.

When may sin be said to reign?

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

What is meant here by the body?

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

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

First, though sin cannot but still be in the regenerate; yet it ought and may be kept from reigning, else this exhortation were vain. Secondly, that it behooveth every child of God to do his part and endeavor that sin may not reign. Thirdly, where this care is not taken to resist sin, there it will reign as a tyrant, or rather as a King.

What reasons may stir up God's children to a care of hindering the kingdom of sin, so much as ever lieth in them to do?

First, seeing Christ hath put into them the grace to mortify their sin, it is their part not to suffer it to be idle & unfruitful; but to labor more and more to keep under and master that enemy which Christ hath already begun to slay and destroy. Secondly, because we are mortal and subject to death, therefore our resistance of sin must be the stronger, seeing it will shortly have an end. Thirdly, if we strive against the kingdom of sin to hinder it, we are sure to conquer it, otherwise it will overcome us to our everlasting shame and destruction.

But what needeth this exhortation to the faithful, in whom sin cannot have any kingdom, because Christ is their King, and ruleth them outwardly by his word, and inwardly by his Spirit?

It is very needful, because by their own care and endeavor in resisting sin, it is kept from exercising any rule or kingdom over them. God who will not have sin to rule in his children, the same God willeth his children not to be secure, but to do what they can to stop and hinder the power and course of sin in themselves: GOD works by means.

Tell us now what is the special means to hinder the kingdom of sin?

Not to obey it in the lusts thereof; whereby this word (lust) is meant not corruption of nature, but the first stirrings thereof, even all the evil desires and motions that spring from it, which may appear to be so by these reasons. First, because he doth distinguish sin from lust, as the root and cause from the fruit and effect. Secondly, because he speaketh of lusts in the plural number, saying lusts and not lust; this shows that he meant not natural corruption, which is one entire thing dispersed into the whole man; but those diverse and many wicked motions and desires which come of it, whereof we may read the particulars, Rom. 1, 29. 30. 1, Cor. 6. 9. 10. Gala. 5. 19. 20, 21. Colos. 3. 5. and Titus 3, 3. Such an heap, sea, or world of evil lusts there be lurking in our nature, as so many enemies to fight withal.

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

Neither to practice them in our works nor so much as to consent unto them in our will, with great watchfulness and continual prayer to withstand all motions and occasions of sin.

What is the doctrine we learn from hence?

That such as will keep sin from reigning, must keep down the first motions thereof, which may be declared by these similitudes; first of wounds and diseases in the body, which being looked unto at the first, be more easily cured, whereas being let run too long, they grow desperate and cureles: Also of Fields and Gardens where the weeds being neglected too long, will ouergrow the corn and good herbs. Lastly, of warriors who set upon their enemies, where they find them feeblest; so sin being in time resifted, ere it get hold on our will, or break forth by the members of our body, is kept from bearing rule over us and held under as a slave and vassal.

What other means are there by which sin must be kept from reigning?

This forenamed mean, hath other subordinate means as helps thereunto, when God will work by them. First, meditation on the word read and heard. Secondly, exercise of private prayer, and daily confession of known sins. Thirdly, admonition of the godly. Fourthly, Christian fasting. Fifthly, avoiding the occasions of sin, and the company and counsel of wicked men. Pfal. 1, 1. and 26, 4, 5. Proverbs, 1, 10.

WHat is the sum of this Text?

It hath an illustration or further setting forth of that which was taught in the former verse, by a borrowed speech from warriors or Souldiors, which bear weapons in defense of those Kings or Lord's under whom they serve. Whereby the Apostle giveth us thus much to understand, that as kings are maintained in their Kingdom by the ready obedience of their subjects in peace, and by their willingness to fight for them in time of war: so the reign of sin is furthered by the same means, and hindered by withdrawing these means; that is, by not obeying nor fighting for the lusts of sin, as a King must needs fall and come down when his Subjects will not obey him, nor bear weapons against his enemies.

What is meant by [Give?]

It is as much as to exhibit and voluntarily to present our selves before sin, to do the lusts of it; as Soldiers of their own accord show themselves in presence of their Lord's and Generals, to take commandment from them. Whereby we are put in mind that we are so ready and prone to go after the motions of sin, as no servant is more ready to do his masters will. We do naturally offer our powers of body and mind to receive commandments from sin, as from a General and Commander.

What is meant by [Members?]

It signifieth all faculties and powers of body and soul, even our whole selves (as it is expounded in the next part of this verse,) and the reason why the Apostle doth call our members [ Weapons, ] it is to agrauate the matter, even to teach and show thus much unto us, that when we put forth that strength and force that is in us, to strive for the lusts of sin, to execute them, therein we do fight against God, and in Giant-like manner bear weapons against Heaven (though sinners think not so,) as if he would provoke the Almighty unto battle: as the Philistines waged war against the israelites, so our perverse rebellious nature with her faculties fighteth against God.

What is meant by sin, and why is unrighteousness joined with it?

By sin is meant the naughtiness of our nature springing from the first sin of our parents, wherewith the Apostle doth yoke unrighteousness in this place, to teach us, that we can do no sin, but that therein we shall deal unrighteously with God, whom we disobey and dishonor; with our selves, whom we defile and destroy; with our neighbor, whom we hurt in body, soul, name, or goods, or with all three actions.

Now that ye have expounded unto us the words, tell us what we are further to learn, out of the former part of this verse?

These two things: fi st, what all men would do naturally, if we were left to follow our own corruption; namely this, we would break out into open rebellion, to make war against God in defense of our sinful lusts, as mutmous soldiers and 〈◊〉 bear weapons against their lawful Captain or Sovereign. And this indeed is the estate of all natural unregenerate men, howsoever 〈◊〉 perceive it not, all the powers that be in them do fight against God, not a sinew nor a vain of theirs but it wars against their Creator, as Ahab sold himself to do wickedness, and the Ephesians sinned with greedmes: which is a most perilous estate, wherein a man (if he could choose) 〈◊〉 not live a minute of an hour for a million of worlds. For if it be a dangerous matter for a Subject to rise up in arms against an earthly King; how extremely dangerous must it needs be to 〈◊◊〉 against the King of Heaven, who in one instant can destroy both body and soul in hell 〈◊〉 ? Secondly, we learn hence what it is that every child of God by grace may do and ought to do; to wit, to strive and fight most willingly, not for the lusts of sin, from the tyranny whereof they are delivered, but to do the will of Christ Jesus their new Lord, to whom they are subject in respect of creation, redemption, conservation, and dominion.

Come now unto the latter part of this sentence, and tell us what is meant (by yourselves, and by giving yourselves up to God?)

Body and soul with all the saculties of both, which we do give unto God, when we are ready to take knowledge what is the will of God, and to live thereafter, fighting now as much against sin, as we were wont to strive for it.

But how can we give our selves to God seeing we our selves can do nothing? it is God must do all in us.

This text speaketh to regenerate persons, and these are said to do that, which God's grace makes them able to do. Secondly, God's grace and man's endeavor agree well together, as efficient and instrument; here our endeavor is called for, that we stir up the grace that is in us, and not suffer it to lie still and be idle.

What is meant by the (dead) and what is it to be (alive from the dead?)

By (dead) he meaneth those which were spiritually dead in sin: these are said to be made alive when they are raised up by Christ from their sins to live the life of grace, having the spirit of Christ put into them to move and lead them to do good things unto his glory, in the obedience of his will.

What instructions are we to learn from hence?

We learn from hence our duty, and the reason of it; our duty is this: that being regenerate we must be as prompt and forward to serve God, as other men to serve sin, while they be unregenerate. The reason hereof is equal; that seeing God hath made us now alive by grace, that once were dead in sins, therefore we are bound very readily to obey him, by whom we are translated from the death of sin unto the life of righteousness.

What are we to learn further, by the last words of this text?

That when we once come to God, we must contend and fight for him against our own sinful lusts, as before we fought for our lusts against him.

HOw is this text divided?

The parts of this text be two reasons; one subordinate to the other, the latter to the former.

What is the drift and purpose of this text?

To encourage men to strive and make resistance against sin, by a reason of great force and weight: this reason is taken from the certain hope of victory; if we strive lawfully against sin we shall overcome it in part at least, it shall not overcome us wholly or finally; for among all other things, these two ought most to prevail with Christians, to make them stoutly and manfully to fight against sin. First, that our quarrel or cause is good; for we stand with Christ our redeemer, with his word and glory, against sin, both his and our mortal enemy. Secondly, that of our strife there will come a good and happy issue in the end, even the conquest of sin: therefore we are to quit our selves like men and to be strong; for if David fought most valīatly against Goliath, because he was assured of the victory; and if worldly souidiours be animated and whetted on to fight, when they have but a likelihood of victory: how much then ought Christians to strive against sin, being certain of the victory? the Apostle in the word of truth assuring us, that if we fight, sin shall not have dominion over us; it may and must remain in us as a mutiner, but shall not reign over us as a conquerer.

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

That sin will exercise dominion and rule, where it is not resisted; for it is certain that sin must either be kept under as a slave, or else it will be above as a tyrant to domineer, which is an exceeding great and harmful matter. For better it were to be a slave unto the most crueltyrant in earth, then to be under the dominion of sin; because earthly tyrants can but hurt and kill the body: but this tyrant sin, if it be suffered to rule and have dominion, will destroy both body and soul forever; for the wages of sin is death. Rom. 6. last verse.

Let me hear now how ye prove that sin shall not have dominion, so we strive against it?

Because we are not under the law, but under grace.

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

Not the ceremonial, nor the judicial law, but the moral law, which in ten commandments teacheth our duty to God & our neighbor. That this law is meant, may appear by these reasons. First, there is no reason to speak of any other law, for it is besides the Apostles purpose. Secondly, it appeareth by the 7. verse of the 7, Chapter, where an instance is given out of the moral Law. Thirdly, it is the moral Law which by forbidding of sin doth increase sin, and stirreth us more to go after sin, and so makes it more hard to be overcome.

What is it, not to be under the Law? show us this somewhat plainly and distinctly.

I hus much: to be delivered and set free from it, as the wife is delivered and set free from her dead or divorced husband: so Christians are no more subject to the Law. For howsoever God's Children after their regeneration are still subject to the regiment and doctrine of the Law, and are still bound to yield obedience to it as to the witness of God's will, and the rule of our life, yet believing persons are freed from it, in sundry other respects. First, they are freed from the Law, as touching the curse & malediction, whereof in the former Chapter. Secondly, as it is a School-master to compel and enforce unto duty, 1. Tim. 1, 9. Thirdly, from the rigor of the Law, as it doth exact perfect obedience, but gives and brings no help to perform anything towards it. Lastly, they are freed from it as it is the vigor & strength of sin, more and more increasing and stirring it up by forbidding and prohibitions; for this is the naughtiness of our crooked nature, more earnestly to run upon such evils as we are most restrained from, and in this last respect are we said in this place not to be under the Law.

What is it that we may learn from hence?

That the godly being freed from the Law, as it is the vigor and strength of sin, sin now will be the more easy to be mastered, so they strive against it; even as a woman by the lack of her husband is much the weaker and sooner overcome: so it is in this case, sin without the Law to strengthen and stir it up, is as a wife without her husband, as in Chapter, 7, 1, 2, 3.

Tell us now what is meant by grace, and what it is to be under grace?

Grace signifieth the free forgiveness of our sins through the merit of Christ's death: in this sense the Apostle useth the word Grace in the former three Chapters, wherein he entreateth of Justification. Secondly, it signifies the gracious help and assistance or the work of God's spirit, for the mortification and killing of sin; and so it is used in this Chapter, where he entreateth of Sanctification. Now (to be under this grace) is to be in such an estate, as to have the Spirit of Sanctification to reign in us and rule over us, as a husband over his wife, and a King over his Subjects.

What instruction gather ye from hence, that we are under grace?

That the faithful need not fear that sin shall conquer them if they strive against it, because the grace that ruleth in their hearts, is stronger then sin: as if the Apostle should say, Be strong, quit yourselves like men and fight valiantly, and suffer not sin to reign; for he that is with you, to wit, the spirit and grace of God, is mightier then your enemy sin that is against you, you are both graciously pardoned your sin, and graciously assisted. The Prophet Elisha when his servant was in fear upon the sight of the Aramites army, did thus comfort him, saying; Fear not, for they that are with us are more then they that are against us: in like manner must true believers encourage themselves against sin, to think that a stronger then it, is on their side; for though 〈◊〉 be stronger then nature and natural strength, yet grace is stronger then it.

WHat doth this Text contain?

An answer of the Apostle Paul unto a cavilling objection, made against his former doctrine.

First of all tell us what he meaneth by [Sin,] when he saith, What then, shall we sin? v. 15.

By (Sin) is meant here, not one act of sin, but a continual course of sinning, and it is as much as if it had been said; Shall we live or lead our lives in sin, as before verse 2. or shall we serve sin, verse 6. or shall we obey sin? This then is the meaning of the objection, Shall we give over our selves licenciously to sin, because we are not under the Law but under Grace? Which objection did arise from the ill understanding of the Apostles words. For his words were so taken of some as if he had meant (by not being under the Law) our freedom from the government and doctrine of the law, and so the bridle being cast loose in our necks, we might have lived as we list; which was very far from the Apostles meaning.

What may we learn from this Objection?

Our first instruction from this Objection, is to learn how ready and prone sinful men be to snatch up all manner of occasions which may nourish liberty in sin, perverting holy doctrine to this end: therefore all men must watch over their own hearts, being naturally bent to these crooked shifts, avoiding the company of sinful men which affect such natural licentiousness. Secondly, that the il understanding of things well taught, breeds errors and cauillings, and therefore we must take heed of mistaking good doctrine. Thirdly, that there is no doctrine so sound, but one or other will carpe at it & wrest it: therefore Teachers must arm themselves with patience. Fourthly, that Ministers of the word, must have skill not only to teach the truth, but how to meet with, and convince such gain-sayers.

Now tell us what answer the Apostle makes unto the former cavillations, and how the Objection is wiped away?

It is first to be noted, that the Apostle doeth not directly answer their cavilling argument which is Sophisticall, being a fallacy from the ambiguity of the speech, (of not being under the law) which the obiectours took as being meant of a freedom from the obedience of the law; whereas the Apostle understood it of the rigorous exaction of the law, forbidding evil things, and giving no strength to forbear them; but rather provoking our lusts more after such evils as it forbids. Our Apostle therefore contents himself to answer the consequent of the argument: namely, that which was untruly concluded and gathered from his own doctrine; to wit, (that we might freely sin:) this consequent he answereth two ways. His first answer is, by words of detestation [ God forbid ] in 15, verse: hereby teaching us that all wicked and false things inferred from the word, must be abhorred of us. In the second part of his answer, he proves the quite contrary to the objection, namely that such as be not under law, but under grace, ought not to serve sin, but Christ their Lord.

How doth he prove this, by what argument?

By these two reasons: the first is taken from the condition of Servants, in the beginning of the 16. verse. This reason standeth thus; It is meet that everyone obey him, whose servant he is: but all true believers are the servants of God and not of sin: therefore are they bound not to obey sin, but God, in doing his will. Which the Apostle doeth confirm and back by the testimony of every man's conscience: know ye not that a servant must obey him that is his Lord, and that Christ is your Lord, and not sin? ye all know this, by the light of nature the one, and the other ye know by the light of the word.

What things are we to learn out of this first reason?

First, that it is wisdom in the Ministers of the word, to build their doctrine upon known and received principles, of which everyone is convicted, that they are true. Secondly, we must judge of our service, either to sin or to God, not by our profession, but by our practice and obedience: if we do fulfill and obey the lusts of sin, then are we the servants of sin, whatsoever we profess or say to the contrary. Thirdly, that it stands with great reason, that a Christians life should be a continual obedience to Christ, because he is our Lord, and hath admitted us to be his servants; who by nature through Adams fall, were wholly captives to Satan and sin: but Christ by his death hath freed us from this captivity, and addicted us to himself, to this end that we should not now serve sin our former Lord, but Christ our new master, who hath delivered us from sin and Satan; as servants which paste from one master to another, do ever please and serve the latter master.

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

The second reason of this text, is taken from the effects which follow the service of Christ and of sin, which be death and life: (whether it be of sin to death, or of obedience unto righteousness.) This second reason hath two branches, and may be thus framed; such as obey and serve sin must have death for their reward, therefore we ought not to serve sin, least we die for it. Again, such as obey Christ by doing righteous things, shall have eternal life for their reward: therefore we ought to obey Christ, and renounce the service of sinful lusts, that we may live forever.

What instructions do ye gather from hence?

First of all, that sin and righteousness be two contrary Lord's, as fire and water, as God and Mammon; love the one, and hate the other. Secondly, that all men must do service to one of these two Lord's, no man can serve both at once, because they command contrary things. Thirdly, we learn here the nature of sin, that it is repugnant to the obedience of the law or unto righteousness, therefore a filthy, unrighteous and bitter thing. Fourthly, that the service of sin is to be avoided as a damnable or deadly thing, bringing to destruction in hell, and deserving it. Lastly, that a righteous life that yields obedience unto God, shall end in eternal life, though it cannot merit it.

But our Apostle having said (whether of sin to death,) why did he not likewise say, (or of righteousness to life?) but saith thus, of obedience to righteousness. What are we to learn by this kind of phrase and style?

These three things: First, that this is the righteousness of works, to live obediently unto the will of God, revealed in his word, as the righteousness of faith is to have sin forgiven by Christ. Secondly, that this is the beginning of eternal life, to lead here a righteous life, which is the entrance of it, and the way to it. Thirdly, because he would have none to think that life eternal is due to obedience, in such sort, as death eternal is due to sin. For this is due as merit, the other by the promise of mercy: the one is a debt and stipend of sin, the other is of grace, and a fruit of righteousness, depending on God's mere goodness, and not on man's desert: for how can creatures and Children make their Creator and Father indebted?

WHat doth this Text contain?

A new argument or reason to persuade the Romans, and in them all Christians, to resist the motions of sin that they may serve God. Which reason is fetched from the benefit of their deliverance from sin. For which it behooveth them to become thankful, by avoiding that which might offend, & doing that which may please such a Benefactor. Their deliverance is declared and set forth, first by the Sovereign cause and worker of it, to wit; God himself [ I thank God. ] Secondly, by the contrary, to wit; their former estate, [ Ye were the servants of sin. ] Thirdly, by the means whereby it was wrought, to wit; the Doctrine of the Gospel, which is like a form, stamp, or mould. Fourthly, by the effect of their conversion, which was willing and sincere obedience to God. Lastly, by the use or end wherefore this benefit was bestowed, Verse 18. that henceforth they should not serve sin from which they were freed, but righteousness unto which they were now become voluntary servants.

What Instructions do ye gather from the first words [I thank God.]

First, whosoever be delivered from sin, may here learn, that their deliverance is not in their own power, but is the work of God, and they are beholden to him for it. Hence it is, that all regenerate persons, are called the workmanship of God, Ephes. 2, 10. Secondly, in this example of Paul, we learn to rejoice and be thankful, as well for the conversion of others, as for our own: and this is indeed a note and a mark of one truly converted, to be unfeignedly glad for the work of God's grace in others.

Thirdly, this teacheth, that the end of our freedom from sin, in respect of God, is his own praise, that he might be acknowledged, praised, and thanked. Lastly, the Apostle would show, what a great benefit it is to be delivered from the tyranny of sin, for which God cannot be sufficiently thanked. Also he bewrays the affections of a godly Pastor.

In what estate were they before GOD converted them?

They were the Servants of sin, which is the common estate of all the elect before their new birth; they all and everyone of them, are first the servants of sin, before they are the servants of God, Rom. 5, 6, 8. 10. Acts 26, 18.

What is it to be the Servants of sin?

To be held under the dominion and rule of sin, being wholly obedient to the lust thereof. No slave or Servant is more subject to the will of his Lord, then we are unto lusts and desires of sin: so that we can will, think, speak, or do nothing, but what sin will and commands. And this is a most fearful and dangerous estate, much worse then the cruel tyrannical bondage and slaueric of Egypt. For first, that bondage was of the body only, but the service of sin is of the whole man, body and soul. Secondly, in the bondage of Egypt they served men; but here in this bondage, service is done to sin and Satan, most vile Lord's which command most base and filthy works. Thirdly, in the bondage of Egypt, the most harm was temporal, loss of liberty, smart and pain of body: in this service of sin, the loss is eternal, even destruction in hell forever, without the infinite mercy of God. Fourthly in this bondage under Pharaoh, they had a sense of their thralldom, and desired liberty; in this service of sin, men do not so much as suspect themselves to be bound, but think themselves to be free & despise liberty, Re. 3, 17. Lastly, in all outward bondage, they which be bond can help themselves, as by running away, or by entreaty, or by ransom: in this bondage we lie still as it were bound hand and foot, til God by his mercy deliver us, not so much as the least thought of relieving our selves.

Tel us now to what purpose the Apostle puts them in mind of their former bondage?

First, by the remembrance of it to humble them and to keep them from being puffed up with their present graces, when as they shall call to mind what they were once, worse then beasts, yea worse then nothing. Secondly, to provoke them to a great thankfulness unto him, who freed them from so heinous a yoke. Lastly, to move them to withdraw their hearts further off from that vile service of sin, which they have so well escaped; as no slave will return to that tyrant from which he is delivered; so neither ought sinners to look back again. Remember Lots wife.

What other thing may we observe in this, that he saith We were the servants of sin, not, That ye are the servants?

That such as be freed from sin, though they still have sin in them, yet they are no more servants to sin. For they have changed their Master and their Liucry, and are become servants to a new Lord, to wit; Christ Jesus their Redeemer.

Show us now by what means our Conversion was wrought?

By the Doctrine of the Gospel, which in this respect is in Scripture called the Arm of God, Isaiah 53, 1. An immortal seed, 1 Pet. 1, 23. The savor of life, 2. Cor. 2, 16. The power of God to salvation, Rom. 1, 16. A form or a mould, as in this Text fitly. For as a mould or form useth to leave behind it such a print or Image as it self hath, upon such things as are put upon it, or into it; so doth the Gospel, it altereth the minds & hearts of men, and maketh them lke it self, that is to say, full of heavenly wisdom and holiness. And herein consists the difference between the Doctrine of the Law, and the Doctrine of the Gospel. The Doctrine of the Law forbiddeth us evil, and commandeth us good, but putteth no strength in us to forbear the one, or to do the other; and therefore it is called the Ministry of the letter: whereas the Doctrine of the Gospel teacheth us Faith, Love, Hope, Repentance, Patience, &c. and withal imprinteth the selfsame graces in us; giving us power to be that which it would have us to be. Therefore, is it termed the Ministry of the Spirit, and of righteousness, 2 Cor. 3, 8, 9.

What are we to learn by this, where it is said [That we are delivered into this form?]

Two things: First, that in our conversion and freedom from sin, we our selves do nothing towards it at all, but suffer God to work upon us; as the wax or clay receiveth the print of the seal or mould, themselves doing nothing, but suffering the impression only of the Seal or mould. Secondly, we have continual need to have the stamp of heavenly doctrine put upon our Souls, because the image or form of godliness which we have from that doctrine, receives continual decay by our own negligence and Satan's malice. Hence it is that the Apostle speaking here of the godly Romaines, saith in the present time that they are delivered, to teach that the work of our sanctification, is not a work of a day or a year, or to be perfected by one or two, or a few Sermons, not till death come.

What may this put us in mind of, that the doctrine of the Gospel is the effectual Instrument both to begin and to perfect our deliverance from sin?

It serves to surre up a great love unto the doctrine of the Gospel, seeing it is the means of our conversion. Secondly, it shows of what great efficacy that doctrine is: whē God is pleased to work by it, it can pull our hearts from sin, and knit it unto God; and can make us be like unto God, who before did bear the Image of Satan. Thirdly, we ought to have those which bring this doctrine in reverence and love, acknowledging them and having them in singular reputation for their work sake. 1 Thess. 5, 13. Their feet (even their basest and foulest parts) ought to be beautiful unto us. Rom. 10, 15. What is the estate then, or what will be the end of such as hate and rise up against Leus, despising prophesy?

What manner of obedience is this that the Gospel useth to work?

It is from the heart, that is to say, such as is both voluntary and unfeigned, not compulsory and hypocritically: and this is a special mark whereby to try the truth of our own conversion, when we find that we can willingly and in a good uprightness, apply our selves to do these things which be commanded in his word, being contrary to our lusts: this also must encourage all men which be conuerred, to stick to the service of Christ, without looking back, seeing they willingly put themselves into it, being by his grace, of unwilling made willing.

WHat doth this text contain?

Three new reasons to dissuade from living in the service of sin.

What is the first reason?

Because Christ having set them free from the bondage of sin, they are not now bound to obey the lusts of it: as bondmen and servants do give obedience to their Lord's, whiles they are their servants, but being once free, they do not serve them anymore: nay now they over-rule sinful lusts, or else in vain they profesle Christianity; it is to no purpose to put on the purple kingly robe, if there be no man to command; so in vain to profess thyself a Christian, if thou hast no command over thy passions and lusts.

What is the second reason?

They are made the servants of righteousness, therefore they must not serve nor obey sin but God; this reason may be declared two ways. First, by comparison of bodily servants, who are careful to please their masters, so ought Christians to be, being God's servants, Rom. 14, 4. Secondly, by consideration of his goodness and bounty, whom we serve, declared both in the manifold good things, spiritual and corporal which we have from him; and in those which we further hope for, to wit, the preservation and sustentation of our lives in this world, and eternal life in heaven with God and his Angels.

Let me hear of you what we are to learn by this that he calleth them the (servants of rigteousnesse) which be the servants of God?

It helpeth us to distinguish the true servants of God from the counterfeit: for such as truly serve God, have care to please him by doing the righteous things which he commandeth in his word. Whereas false servants neglecting his righteous precepts, do yet profess themselves to be his servants, and therefore be his servants in name only, and not in truth and deed.

What is the third Reason?

The third reason is taken from things which be like or equal, as thus: The elect before their conversion diligently serve sin in doing the lusts thereof; therefore being converted, they must with like diligence serve God in doing his will reucaled in his word.

What do ye consider in this third reason?

1. The preface or entrance. Secondly, a similitude with his parts, which setteth down two parts of God's service, 1. subjection, 2. war with sin.

Now show unto us in what words the preface is contained, and the meaning of the words.

The preface is contained in these words (I speak after the manner of men.) This phrase hath sundry significations, one is this: I require no hard matter, but such as men are able to perform. The second is this, I require no unjust thing, but such as any that hath the reason of a man, would grant to be equal and just. Thirdly, I speak plainly and familiarly, as every man may easily understand me, fetching a similitude from common matters known to all men, because ye should the better perceive what I say. Of all these expositions the last is best to be allowed of, because of that that followeth in the verse, where he borroweth his comparison from the worldly affairs of men, such as all men by reason and common experience knew and were well acquainted with.

What is the cause why the Apostle would teach the Romans after such a plain manner, by comparisons from easy and homely things?

Because of the infirmity of their flesh, by which is meant their carnal and corrupt understanding, which hindereth that they could not receive heavenly things, being taught them in profound and exacte manner, as appeareth by the example of Nicodemus, and also by the words of our Savior to him, John 3, 12.

What were the instructions gathered from hence?

Three-fold: First, it concerns Ministers, that they apply themselves in their teaching, to the capacity and rudeness of their hearers, which being rude, therefore the plainer we speak, the better it is. The second, concerns hearers, for whom it is safest to be taught with the greatest plainness that may be, because of the weakness of their understanding; which even in regenerate persons is more carnal then spiritual, their blindness and ignorance being far more then their sight & knowledge. Lastly, it reproves such Ministers which teach darkly and covertly, affecting obscurity in matter and in manner of teaching; and such people as love to be so taught, loathing simplicity.

Now come to the similitude it self, and tell us whence it is fetched?

From worldly matters, wherein it is usual for servants to serve their several Masters, with like diligence and promptness; which the Apostle doth thus fit to his purpose. It is meet, that Christians should be as willing, forward, and cheerful in serving God, now they are regenerate, as they were in serving sin before they were regenerate, seeing bodily servants equally please their Lord's.

What be the partes of this similitude or comparison?

Two: First, a proposition, contained in these words [ As ye have given, &c. ] In which words is contained the conditions of that service which the elect yield unto sin, while they are natural men.

What conditions do ye observe in their service to sin?

These four: First, they wholly served sin [ Your Members ] that is to say, yourselves. Secondly, they served sin with all readiness, and with their whole strength [ Ye have given ] that is, ye have willingly presented yourselves before sin, as a Servant before his Lord to do his will. Thirdly, they did and fulfilled not one, but all manner of sin, which is meant here by uncleanness and iniquity. Fourthly, they proceeded & went forward from one degree of sin to another ( To commit iniquity ) whereby is meant the outward work of sin, and that they rested not in the inward lust and consent of sin.

What doth uncleanness and iniquity signify?

Under uncleanness be contained sins that tend to our commodity and pleasure; and under iniquity such sins by which we are injurious and hurtful unto our Neighbor.

What is the secondpart of this similitude?

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

What things do ye observe out of the second part of this reason?

These four things: First, the elect being converted, are bound to serve God with the whole man, [ Your Members, ] that is yourselves. Secondly, they must do it with great readiness and alacrity [ Now give. ] Thirdly, they must serve God in every duty, [Righteousness, which hath our duty to man, and Holines which hath our duty to God.] Lastly, they must go forwards, and profit daily in godliness and in the service of God, as they did before in the service of sin and wickedness. For there is no standing at a stay: Men go backward, which go not forward in goodness; and the Nature of sanctifying grace, is to grow and increase to perfection, as Scripture and all experience teach us: wherein men may take a true trial of themselves, whether they be led by the spirit of sanctification.

WHat doth this Text contain?

Two things: First he declareth the cause why they did so diligently follow the lusts of sin before their conversion, verse 20. because they were free from righteousness. The second part is argumentatiue, giving reason why sin ought not longer to be served but resisted rather.

What is meant by righteousness?

Not the righteousness of Christ imputed to believers, (yet they were free from that also) but the righteousness of works, which is a quality infused into the soul to conform or frame it after the will of God in their desires and actions; and it is God's Image after which man was made in his creation, and restored in his regeneration.

What is it to be free from this inherent righteousness?

To be utterly without it, and void of it, and a stranger from it. As before verse 17. to be free from sin, signifieth a clean riddance and deliverance from all sin, touching guiltiness and rule of sin: so here to be free from righteousness, is to want it, and to be without it wholly; but yet not so as if unregenerate persons had no kind of righteousness, for they have a civil righteousness, which consists in outward works before men: thus we read of Paul, that as touching the righteousness of the Law he was unblameable, even then when he was a Pharisee, Phil. 3. of which our Savior saith in the fifth Chapter of Matthew, That except our righteousness exceed that which Pharisees have, we cannot enter into the kingdom of Heaven. The righteousness then which unregenerate men are void of, it is Christian righteousness, which is not in external duties and observation before the world, but in pureness and cleanness of heart before God.

What is the instructions from hence?

First, it teacheth a true cause why natural men do so greedily strive for the fulfilling of the desires of sin: the cause is, for that they are utterly without righteousness or grace, which should hinder or stop their study and course in sinning. As an untamed Colt runncs headlong having no rider or bridle to stay him, or as Children grow rude and wanton, being without Tutors or guides; so they which are free from righteousness which should bridle their nature, must needs sin Iustily and horribly. Secondly, it showeth the miscrable condition of natural and unregenerate persons, in that they are stripped of all grace, and so are wholly bound to sin, and kept under the heavy yoke of corrupt lusts. The darkest night hath as much light as they have grace, the veriest vassal and Gally-slave hath as muth freedom as the servants of sin have; which should breed in all natural men a desire to be out of this estate, and a thankfulness in such as are already pulled out. Thirdly, it serves to confute two sortes of men. First, such as stand for liberty and freedom of will without grace, because we being before our regeneration altogether bondmen to sin: there cannot be therefore in us, any freedom of will unto goodness. Secondly, such as hold works preparative in natural men, disposing them unto grace: whereas they being free from righteousness, cannot do any works but sinful; and sins (seeing they merit death) cannot dispose them unto grace and life.

What is the other thing contained in this text?

It is an argument to dissuade and draw the godly from the service of sin taken from the fruit of sin in this life, which is shame, and from the end of it after this life, which is eternal death. The argument may be thus framed; All Christians stand bound to avoid that which is filthy, bringing them shame, and that which is harmful breeding their death: but sin if it be served and obeyed, it will engender both shame and death; therefore the service of it is of all Christians to be carefully avoided.

What be the general instructions from this 21. verse?

First, where sin goes before unrepented of, there of necessity by the ordinance and justice of God, shame and death will follow after, these be the fruits which sinners must reap even as they sow. Secondly, we are to learn from hence, that howsoever men are not ashamed whiles they are in the act of sin, yet afterward though they have repented, as these Romaines had, the memory of their sin doth breed shame and trouble of mind. Lastly, the children of God, because they have much flesh and corruption remaining in them, had need to be awed and held to their duties, by fearful threatenings, where of there is use, even for the most godliest to help to subdue their sturdy nature.

Now expound the words of the 21. verse, and tell us what is meant by fruit?

Commodity, gain, or profit; this speech of the Apostle hath a mock in it: for he well knew that there came no fruit of such things, but by this means he thought to press and urge their conscience more forcibly, when they should perceive that they had spent their time in things whereof there came no credit or profit, but both shame & loss even eternally: this must cause everyone examiue himself in every act, whether he serve sin or righteousness.

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

Two things generally; first, vnpurenesse of life and conversation, see Chapter 1. 24. 25. &c. Secondly, vnpurenesse of their religion, they being both worshippers of Idols. and profane in their manners. Rom. 1. 20. 21. 22. &c. These things were accompanied with shame (that is to say) with griese and perturbation in mind and conscience in the fight of God, upon remembrance of these their offenses against him: for the shadow doth not more necessarily attend the body, thē shame doth sin, which maketh conscience blush within, as well as red checks without.

How many ways is shame taken in scripture?

Two ways; first properly, that affection so called, which appears in the countenance by blushing: this is natural shame, which cometh either for griese of some dishonesty already done, or for fear of some dishonesty that may be done. This kind of shame is common both to good and bad, and bringeth forth in them both certain common effects, as to cause them to change their minds, to be loath to come in presence, to doubt least they do not please others to discourage them in their duties, and somewhat to disquiet them: finally, touching this affection of natural shame, this counsel is to be given, that it be so cherished in all, (in young folks especially, to be made a bridle to keep from filthy things) as care be taken least it grow vehement and excessive. Secondly, shame is improperly taken, for trouble or griese of conscience, being cast down & abased before God; the former may be called shame of face, and this latter shame of conscience, when no shame-faced man is so dashed out of countenance before men, for offending against common honesty and civility, as the soul and conscience is ashamed for some sin wittingly committed against God's law: this shame considered in it self, and as it is in the wicked, is a part of the torment of hell, but as it is in the godly it is blessed, as a means to keep them from running into hell, being a fruit and consequence of their repentance; as in these Romans who nowafter their conversion, had shame for things done afore.

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

First, it causeth the godly to come into the presence of God with reverence and fear; but it maketh the wicked to shun his presence, as Adam, who after he had sinned hid himself in the thicket of trees; and Cain who hid himself after he had murdered his brother. Secondly, it maketh the godly to blame and accuse the sins which they have done, with detestation and forsaking them; as it is written of Ephraim, He was ashamed; but it hardeneth the wicked in their evils. Thirdly, it provoketh the godlic more unto duty, but from the wicked, it taketh all heart of doing any good duty. Fourthly, it helps the godly unto true peace at the last, whereas it is but a torment unto the wicked, and beginning of their hell. Lastly, the godly are ashamed of God that he should know their sins; but the wicked are more troubled that the world doth take knowledge of their sins. This is it that vexeth them.

What advice is to be given concerning this shame of Conscience?

A double advice unto God's Children. First, that it should serve to stay them from committing sin, seeing shame and grief will follow it. Secondly, when they feel this godly shame and grief, after any sin vnheedefully done, let them thank God for such a mercy. Also, unto the wicked this advice is to be given, that it move them to hasten their repentance, as they desire to avoid confusion of Conscience forever in hell, whereof their shame of sin here is both a part and an entrance, if it be not looked unto.

Seeing all evil is the fruit of sin, wherefore doeth the Apostle mention shame only?

The reason is, because shame doth always follow sin, so doth not other evils. Secondly, shame follows us in every place, but we do not in every place meet with affictions and other evils. Lastly, if as often as we sin, God should strike us with some evil, we should never abide it; therefore, it is best for our profit to have such a gentle monitour as shame is, to pluck our conscience by the ear, and to iogge us on the Elbowe; that we may be stayed from doing evil when we are tempted, or from going on, if we have yielded.

What is the next Reasons to hold us from sin?

It is taken from the end of sin, which is death; by which is meant the second death, which is called eternal death; in which we may consider two things: first a separation of the whole man from heavenly glory. Secondly, a destruction of the whole man in hellish pain.

What is meant here by [End?]

This word signifies either the cause for which a thing is done, or it is put for the last term of anything; so it is used here. For men do not sin for this cause, that they may die eternally, yet eternally death is the term of the service of sin, which doth determine in fearful and endless destruction. The reason whereof is this: First, because in sin eternal Justice is offended. Secondly, wicked men if they might live always, they would sin eternally, and therefore are worthy at the last to be punished with death eternal.

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

It would serve to keep us from yielding obedience to sin, if we would often and earnestly think of the end of sin. He that desires to be preserved from the service of sin, had great need to remember four things. First, his own end. Secondly, the end of the world. Thirdly, the end of well-doing. Lastly, the end of sin, which is most bitter woe and pain, without all end.

WHat doth this Text contain?

Two Reasons to persuade the service of God. One, because the fruit of it is in holiness in this life: the other, because in the end it brings unto life eternal. These reasons are set down in form of a comparison; three contraries being compared together. As first, God is set against sin. Secondly, holiness against shame. Lastly, eternal life against death. The sum of all is this; As the service of sin brings forth shame here, and destruction forever, so holiness and life eternal, are the fruits which follow the service of God: therefore we stand bound to embrace godliness, and to eschew unrighteousness and sin.

What is it to be freed from sin?

To be delivered from the tyranny of sin, that it should have no power to rule over us. For here he entreateth of Sanctification.

What learn we by this, that he saith [Now ye are freeed from sin?] and wherefore doth he use the Verbe of the passive signification [being made Servants of God?]

We learn that there was a time when as they were the servants of sin, but are now at this time escaped out of that bondage. And he useth the Verbe of the passive signification (saying, we are free, and we are made servants to God) to teach us that of our selves we are prone to sin, but not to serve God, without a special and effectual working of God in our hearts; making us to be that by Grace, which by Nature we could never be. For we are not borne but made the servants of God; we are not the servants of God by our own endeavor, but we are made such by God's spirit; we are borne the servants of sin, but we are made the servants of God: and that we are the servants of God, it may appear by our hearty obedience unto the will of God in all things, as the servants of sin are manifested by obeying the lusts of sin throughout.

What is meant here by holiness?

Praise by increase of holiness, as appeareth by this, that it is set against shame howbeit the Apostle chooseth rather to mention holiness then praise, because though praise be due unto the service of God, yet such as exercise themselves in doing the will of God, do often live under reproach; whereas increase of inward holiness, to the praise of the godly in the eyes of God and good men, doth always follow well doing, as a wholesome fruit for God's children, when they have served God. They be indeed worthy of praise, but they may and do miss of it, at the hands of this unthankful world: yet they are sure of this, that the more pains they take in serving God, the more holy they shall be, and their conscience more undefiled: also they shall reap praise amongst all good men, and with God their Father; and this is no small encouragement to make men more earnest in the service of God, to consider that they shall be blessed of God, with greater purity before him, and more praise among his children. For though God's children are to do well, not only nor chiefly for gaining praise or holiness to themselves, yet these things which will follow of their own accord by the ordinance of God (as the shadow doth the body) put some heart and cheerfulness into them,

What other thing do we learn from this, that we have our fruit in holiness?

That the full reward of serving God, is not altogether laid up in the world to come; but there is much given unto them in this world, both in corporal and spiritual blessings. For as the children of Israel tasted of the fruit and good things of the land of Canaan before they entered into it: so it pleaseth GOD to give unto his servants even here in this life, some fruit of their obedience to him, to confirm their hope of that reward which they shall have in the life eternal; hence their graces are likened to first fruits. Rom. 8.

What use is to be made of this?

It reproves those that say that there is no profit in the serving of God. Secondly, it serves to whet the harts of God's children more obediently to please and serve him, when they shall by good experience perceive that their service proves fruitful in spiritual respects, as well as in outward regards.

Rehearse now the second reason to encourage our selves unto the service of God?

It is the same which was used in the 17. verse, namely, that this service will end well, even in life everlasting: and therefore we must give our selves carefully to serve God; for men have reason to follow that hard, which is sure to end well.

What doth the Apostle here understand (by life?)

Heavenly happiness and glory, which is therefore shad owed out and signified by this term of life, because of all earthly things, life is most delightful and precious. This life or heavenly happiness consists in these two things; first, in the absence of all evil both from soul and body. Secondly, in the presence and perfection of all good, both bodily and spiritually.

What are we to learn hereby, that this life iscalled everlasting?

Thus much, that our heavenly happiness is not for days or years, but endures forever, even as long as God endures, without any limitation of time, or measure of greatness.

In what sense doth the Apostle say, that this life everlasting, is the end of God's service?

In a threesold sense; first, that it is a cause moving us to labor in good duties. Secondly, because it is the term or end wherein our service shall determine. Lastly, because it shall be given us as a free reward unto all our trauails in godliness, at the end of our life; even as rewards use to be given unto laborers at the end of the day, when the work is done. For our short and mean service is not worthy of that lasting and glorious blessedness: but God of his goodness, according to his free mercy, hath promised and ordained, that such as seruc him soundly and constantly, should live forever in celestial glory.

What profit are we to make of all this?

It should prevail with all Christians to make them serve God, not only more diligently, but cheerfully and constantly, considering their labor in serving God shall not be in vain, but shall have such a great recompense of reward. As soldiers endure much in hope of victory and spoil, and merchants upon expectation of a commodity in the end; also husbandmen labor hald for a good harvest: so should God's children do, to attain eternal life at last: yea so much the more and rather, because of such an excellent and eternal glory in the end.

WHat doeth this text contain? what is the scope and sum of it?

It proves that death follows sin, because it is the wages which is due unto it: and it also proves that life doeth follow good works; yet not so as death comes after sing; for this follows by way of justice, but the other by free favor.

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

By sin is meant the corruption of nature, being the matter and mother of all sins, and it self a sin: and by wages is meant properly victuals, paid by the 〈◊〉 omaine Emperors to their soldiers (as their wages,) in recompense of their service: and by death is meant both natural, violent, and spiritual, but especially eternal death: all which in divine justice be as due to sin, as wages to soldiers.

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

Because it is rendered as due, and paid worthiiy to the merit of such as fight for their lusts; even as soldiers which warred for their Emperors, deserved their stipend in that behalf.

What consider ye in eternal death?

Two things, the substance and circumstance, the substance of eternal death hath two parts: First, separation from God's presence, bliss, and glory, which is called in Scripture, the casting out of his kingdom. Secondly, destruction of body and soul, each to have several torments. The circumstances be six; first the place, a pit, a dungeon, a prison, a lake. Secondly, companions be the Devils and his Angels, and the whole route of the Reprobate. Thirdly, darkness, blacker and thicker then that of Egypt, there shall be a continual night. Fourthly, eternity, even as long as God endureth, for the worm never dieth, nor the fire never goeth out. Fifthly, sinful concurrences, as hatred of God, blasphemy, despair, &c. Lastly, weeping and gnashing of teeth. This wages though it be due to all sin, yet it is not rendered to all sin and sinners, because this payment was exacted of Christ, in behalf of all elect believers, who are discharged from it in their own persons.

What are the instructions that do arise from hence?

Three: The first whereof doth concern the unrepentant, who still serve sin, to warn them that betimes they shake off such a Lord as sin is, which renders such deadly and damnable wages. For the performance whereof, let them consider these four things: First, that in respect of their sins past, it may move in them a great grief to think that they have earned and worthily deserved such a stipend. Secondly, a searching out, and particular confession of such sins as have reigned in them, and made them worthy of so deep a punishment. Thirdly, great care and endeavor to refrain from occasions of such wickedness in time to come: and lastly, to ask earnestly of God forgiveness through Christ, and the grace of true repentance. The second instruction doth concern such as have repented, and left the service of sin; they are first to be thankful to Christ, who hath freed them from such a wretched wages due to their sins, himself taking the whole punishment upon him. Secondly, it provokes them to humbleness, to remember what misery they have escaped. Thirdly, it doth admonish them never to return again unto the service of sin, but to study rather how to please such a redeemer, which hath for given them such a debt: after the example of the woman, Luke 7, 47. who loved much, because much was forgiven her. Now the third and last general instruction, is that which concerns all men both good and bad, who may learn from hence what a dangerous thing sin is, to which such woeful wages of due doth belong. Secondly, what a terrible thing God's justice is, which doth repay such bitter recompense to such as offend against it. Thirdly, what cause there is for all Christians to tremble at the least motion of sin in themselves, and to avoid all occasions of sinning with all their power. Finally, this proveth all sins in their own nature, to be mortal and none to be venial, for he speaks of sins generally, that death is their wages.

Tell us now how he doth prove that eternal life doth belong to good works?

Because the gift of God is eternal life through Jesus Christ our Lord. The which words do afford us this reason: God doth freely give eternal life to such as live well, and Christ Jesus merited it for them, therefore they must at the last be brought to it.

But why doth not the Apostle say, that eternal life is the wages of righteousness, as he said before that eternal death is the wages of sin?

If we had perfect righteousness, eternal life should be rendered unto us as wages, because God hath said, Do this and live; but we have it not, for our own righteousness is imperfect and therefore in rigor of justice deserves rather death then life.

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

They have these two several readings; first, Eternal life is the gift of God, and then they teach us this lesson, that eternal life doth follow our good works and holy life, as death follows sin, yet not as a due debt, but as a free gift. The second reading is thus: The grace of God is eternal life; and then it hath this meaning, that true holiness which God of his grace and free gift giveth us, is eternal life; (that is to say,) leadeth and bringeth unto eternal life, as a way bringeth a man to the place where he would be; and as one must pass through the running place to the goal, so by holiness must all true Christians pass unto life eternal: this latter is the fitter and better reading, more agreeing unto the phrase and scope.

What do ye call eternal life?

The full fruition of celestial joys, without any possibility of loosing them, so long as God himself lives. And therefore are they called eternal; because there is no end of them: and they have the name of life put upon them, to teach of what great value and price they be; of all earthly things, life being most pleasant and precious.

What instructions are we to learn from hence?

First, we learn that our salvation is God's free gift, both as touching the beginning and end of it, and comes not by our merits either in whole or in part. Secondly, Christians must encourage themselves to lead a godly life; notwithstanding all hindrances in their way, from themselves, from the world, and Satan; because a holy life being continued in, will at the length bring to a life eternal. Thirdly, seeing godliness of life doth by the ordinance of God necessarily lead unto eternal life, and they which do live godlily, may know that they do so: hereof it followeth that all the godly have certainty and good assurance of their own salvation; if one may know that he liveth holily, thereby he may know that he shall live happily.

Wherefore are these words added, [Through Jesus Christ our Lord?]

To teach us that all merit is to be sought out of our selves, and to be found only in the person of Christ Jesus, who by that which he himself hath suffered and done, hath fully deserved life eternal for all believers which live uprightly; to whom therefore all praise honor and glory is due. Amen.

For further clearing of this Scripture, and having a little empty Paper to fill up, I have thought it not amis, to set down what our Divines have cited out of Antiquity for the sense of this latter clause, that to the unlearned it may appear, what consent is between us and the Fathers in the Doctrine of grace. When we find life eternal to be called Grace (saith Augustine ) we have S. Paul a magnificall defender of Grace. Again, he calleth 'Death the Wages of sin, because it is due, it is worthily paid, it is rendered as a merit.

But least Justice should lift up it self, he saith not Eternal life is the Wages of it, but termeth it the Grace of God, and he addeth, by Jesus our Lord, least life should be sought any other way, but by our Mediator. Chrysost. Life eternal is not a retribution of labors, but the free gift of God; not deserved by virtue, but given freely. Ambrose. Such as follow Faith shall have life everlasting. Theodoretus: he saith Grace, & not reward: not by works saith Photinus, but by Grace.

WHat parts may this seventh Chapter be divided into, and what take you to be the purpose of the Apostle therein?

The purpose of Paul is to confirm & illustrate that Paradox or strange Doctrine propounded in the former Chapter, of being not under the Law, but under grace, which haply some of the Jews might have taken, as if the Apostle had been an enemy to the knowledge and obedience of the Law: therefore, now he showeth how our freedom from the Law is to be understood, and upon what grounds and reasons it is founded. This is shown and declared by the similitude of civil marriage, wherein the woman during natural life, is obliged to the Husband, 1. to be his, or to him only, 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 fruit to another, to the second man. So all the elect before new birth, are in bondage to sin, to which they bring forth Children, that is evil works by the force of the Law; but after regeneration, the vigor and coaction of the Law ceaseth (in part at least) and they 1. are free, being dead to the Law. and 2. married unto Christ. 3. do now bring forth good works (as children) to God. Paul exemplieth in the woman, rather then in the man, because her Obligation and bond is straighter toward the man, then of him toward her (for by the Law the man was suffered to give a Bill of Diuorce to the woman, so was it not on the contrary) also because his meaning was to compare us to the wife.

The Chapter consisteth of three parts. The first, setteth out our liberty from the Law, and proveth it by 3. reasons, in verse 1, 2, 3, 4, 5, 6. Secondly, he answereth certain objections made against the Law, which he excuseth and commendeth by the manifest and necessary effects; also by the properties and Nature of the Law, & all this in his own person. Thirdly, the spiritual combat between grace consenting to the Law, and flesh or corruption resisting the Law, is described in his own example, both touching the fight and battle, and the issue or end of it.

What be the parts of this similitude?

They be two: First, a proposition in three Verses. Secondly, an application in the fourth verse. The proposition is thus; that the Law bindeth a man so long as he liveth, the which is amplified two ways. First, by the testimony of the Romans themselves, of whom he saith they knew the truth of it.

What are we to learn from the first proof of the proposition?

First, the wisdom of the Apostle, in preventing the offense of the converted Jews, to whom he wrote not only by a loving Title in calling them Brethred, but by attributing the knowledge of the Law to them, and by taking upon him the defense of the Law. Secondly, God's people ought not to be ignorant of God's Law; for it doth both help the teachers to speak to a people endued with knowledge, and the people to know those things whereof their teachers speak.

What is the use of this?

It reproveth such as lack knowledge, and labor not for it, as being injurious both to themselves & to their teachers. Secondly, it must stir up all men to endeavor to increase in knowledge, as they do desire their own profiting, or the ease and comfort of their teachers. Lastly, it warneth Ministers by Paul's example in their teaching, to prevent offenses, and to speak wisely.

What is the other way by which he doth explain the proposition?

By the example of marriage, whereby the wife 〈1 page duplicate〉 〈1 page duplicate〉 is linked unto her husband, and is not free till death: so as if she marry another while he lives, she commits adultery; but he being dead, she is free to marry to whom she will, that she may bring forth to her new husband. Even so our first husband, to wit; sinful corruption (by the Law irritating and provoking it) brought forth evil works as Children to death: but our corruption being mortified by the death of Christ, we are dead to the Law, and it is dead to us, as the vigor of sin, having now no force to engender or increase sin in us; so as we are free to pass over and to marry our selves to Christ, as to a new husband, by his spirit to bring forth good works (as fruits) to God.

What things are we to learn from this example of Marriage?

First, that the bond of Marriage is exceeding strict which nothing but death can dissolve and break. True it is, that Adultery doth break the knot of marriage, and the Jews gave unto their wives, bills of diuorse by permission, to avoid an inconvenience; yet the Apostle doth truly say of the wife, that she is bound till death, because he speaketh of a marriage well ruled and rightly governed, wherein nothing hath force to loose the knot save death: Marriage by God's institution (which Paul here respecteth,) was to continue so long as life lasteth, Gen. 2.

Whereof should this put us in mind?

Of the exceeding great care that both Parents and Children-should have about the entering into this estate of marriage, which doth oblige and tie persons even till death: that which is but once to be done, & lasts for the space of life, carrying continual weal or woe with it, had need long to be thought of before it be done; rashness is the mother of late repentance, in marriage especially therefore be wise.

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

That the woman being married, hath not power over her own body, which by the Law of marriage is subject to her husband, for lawful begetting of Children. Therefore if she withdraw her body from her husband and give it to another man, she committeth that most odious and most dangerous sin of Adultery, so doth the man likewise, if he give the power of his body for generation to any other save unto his wife; but if so be that adultery be committed by either party, seeing the offending party by God's law ought to die, and is civilly dead, therefore the innocent party by virtue of the Law is free to marry where they will, the knotte of marriage being loosed. Mat. 5. 32, and 19. 9. Also here we learn the lawfulness of second marriages. Lastly, that the law doth rule over the living only, not at all over the dead, because the living can keep or break it, so cannot the dead.

WHat doth this Text contain

An application of the former example, contained in these words [ So ye my Brethren are dead unto the Law. ] The sum whereof before being delivered more at large, may be contracted into these few words. As the wife is free to marry to another, her former husband being dead: so the law and sin being dead, through the death of Christ, the believers are free to join themselves unto Christ, raised up again, (as unto a second husband) by his Spirit to be made fruitful in good works, as before they had been full of sinful works, while they were subject to the coaction and provocation of the Law.

What be the parts of this application?

Four: First, the freedom of believers from sin, their first husband. Secondly, the means thereof, (to wit,) the body of Christ crucified. Thirdly, the end of this freedom, that they may marry unto Christ being raised from the dead. Fourthly the effects of this marriage, the bringing forth fruits to God.

Now expound the words, and tell us why he calleth the Jews his brethren?

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, being common worshippers of one true God.

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

Thus much: as if he had said, ye are mortified or dead to sin, or sin is extinct, as touching the dominion and power which it was wont to have over you, in regard whereof, the law cannot now exercise his force either to condemn us as guilty, or to contstrain us unto sin. Therefore ye are dead in respect of the Law by the mortification of your sins, so as the law cannot be the vigor and strength of sin, as heretofore it was wont to do.

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

Because of the infirmity of the weak Jews which dwelt at Rome, who attributing too much unto the Law, would have been offended with that speech: yet he saith that which is all one; for it is sin by which the Law hath force to condemn men, and which is increased and stirred up in unregenerate men, by the prohibitions of the Law. Therefore sin being mortified and we spiritually dead to it, the Law hath thereby lost all his force, both of accusing us, and provoking us unto sin. Either party being dead, man or woman, the bond of marriage is dissolved also: see verse 6.

But while we live here, sin doth still live in us, and we shall still have use of the law; why than doth the Apostle say, we are dead in respect of the law and sin?

The Apostle in this phrase hath respect unto that which one day Christians do hope shall be; to wit, that their sin, which is partly mortified and dead in them, shall be perfectly dead and plucked up by the roots: in the mean space, there are still in the best men many things to be reproved by the law, to be lamented for, and to be amended and reformed according to the rules of the law: but the law as it is the force of sin to increase it, so it is taken away; as also touching the curse, it is abolished to the believers, and concerning the strict observation, whereupon followeth malediction.

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

Two, first they set before us the mark that all our life long we are to aim at; that is, carefully to suppress and mortify our sinful lusts, for this is a work not of one day or one year. Secondly, as any Christian gets power to mortify his lusts, and goes on still so to do, let him assure himself that he is so much the further off from the condemnation and rigor of the law, and so much nearer to Christ and heavenly blessedness.

By what means are the faithful dead to sin and to the law?

By the body of Christ crucified and raised again from the dead; for we are said to be dead to sin, by the body of Christ dead and crucified, in as much as the body of Christ fastened upon the cross, hath merited and obtained for believers, remission of all their sins, and the Holy Ghost also, by whose virtue in dwelling, sin is daily mortified and maistered in them, till it be quite abolished and extinct utterly at their natural death.

What doth this teach?

That the death and mortification of sin, as well as the sorgiuenesse of sin; is the fruit and effect of Christ's death.

Whereunto should this serve us?

To a twofold purpose; first, to stir up in Christians a great care to sub due and kill their sins, least Christ's death be made void unto them; for it never profits any unto forgiveness, whom it doth not profit unto mortification. Secondly, such as feel sin die and loose strength, may be persuaded thereby, that they have a saving part in the death of Christ, it being made effectual to them for mortification of their lusts.

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

That it may be free and lawful for Christians to pass over to a second marriage, to be joined to another husband; that is, to Christ being dead and raised again: 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 upon his resurrection dependeth the force, efficacy, and fruit 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 again to life, and reigning in glory, he is able to do towards his Church, and every member of it, all husbandly duties of protection, supporting, instructing, blessing, enriching her with graces and gifts of all sorts. Lastly, to teach that as Christ died and rose again, so it is not enough for us to crucify sin, but we are to rise to a new life, as well bound to live godlily and righteously, as to cease from evil.

What are we to learn from this that you have said?

First, such as have not sin mortified in them, are strangers to Christ: for we cannot at once be under the law as the servants to sin, and yet be joined to Christ as a wife to an husband. Secondly, the great dignity of every true Christian which hath his sins taken away touching the guilt, by forgiveness, and touching power and tyranny, by mortification; such a one is the spouse of Christ, and is one with him and with all his graces, and lives by his Spirit, which enableth him to do good works acceptable to God, as sweet fruits are acceptable to men; or as children which are the fruit of the womb, be grateful to their parents. A most happy estate, to be fruitful in good works through the Spirit of Christ, to whom we are joined in spiritual marriage.

Is not this the effect of our being joined in marriage with Jesus Christ, that we may abound in the fruits of the Spirit?

It is so, as the chief effect of natural marriage, is the begetting of Children, whom the Hebrews call the fruit of the womb, Psal. 127. and 128. So the main fruit of our spiritual marriage, is the bringing forth such fruits as are commanded in the law. This doeth first of all encourage us to labor in every good work, because God will accept it as a pleasant fruit. Secondly, it reproveth such as are either utterly and wholly, or partly unfruitful in the works of righteousness: for as the barrenness of the womb was a reproach amongst the Jews; so barrenness in good works is much more reproachful to a Christian who is elected, redeemed, called, joined & espoused to Christ, sanctified also to this end to glorify God by fruits of new obedience.

WHat is the drift of this Scripture?

To confirm the exhortation of bringing forth fruits to God by the comparison of contraries, wherein our old and first marriage with sin, is compared with our latter & new marriage to Christ. The sum where of is this: If in our first marriage sin was effectual in us by the law to bring forth evil works, as fruits to death; now that we are freed from sin and the law, and be married to Christ, let his spirit be effectual in us to bring forth good works as fruits to God: if before we brought forth evil fruits unto destruction, much more now let us bring forth fruit pleasing to God, and wholesome to our selves.

What then be the parts of this text?

Two, the first hath the condition of our first marriage with sin, in the 5. verse. The second part hath the condition of our second marriage with Christ, in the sixth verse.

Now expound the word, and tell us what is meant here by the flesh, and by being in the flesh?

By the flesh is meant our sinful corruption, such as we bring with us into the world, through carnal generation: and by being in the flesh is meant to remain or abide securely in the estate of corruption, our sin and our nature being united together as husband and wife. And this is here to be noted, that it is one thing to have flesh in us, and another thing to be in the flesh. For the regenerate have flesh, that is, some sinful corruption in them, because their sanctification is imperfect; but they are not in the flesh, because their sinful nature is mortified and reformed: before their new birth they are in the flesh, being every way obnoxious unto sin: after new birth the flesh is in them because sin still dwells in them.

What are we to learn from this kind of speech?

That all the elect before their conversion, are so necrely linked to sin, as they and sin are but one, even as the woman coupled in marriage unto the man, they are no more twain but one. And note here, that in this comparison sin answereth the Husband, & we our selves the wife, married first unto sin, and then to Christ.

What is meant here by affections, and why are they called the affections of sin?

The word signifies passions, which with great force affect the soul, and generally all evil motions. But more particularly by affections, is meant not only the lusts which be in the inferior part of our soul, as in our will, but they comprehend our reason and mind, as it is corrupt by sin; and so our evil thoughts, counsels, purposes, devises, imagination, discourses are all contained under this word affections. And they are called the affections of sin, because they 1. come from sin, 2. they are themselves sinful, and 3. eggers unto sinful works, begetting in us those works of the flesh mentioned, Gal. 5, 19, 20.

How are these sinful affections, said to be by the Law, seeing every man by Nature, hath them engrafted in him, before ever he hear and know the Law?

It is true, we have these affections by Nature, before we hear the Law, for they are borne with us, yet they are said to be by the Law. First, because thereby they are laid open, and made more known unto us. Secondly, by it sins are accused, condemned, and made more grievous, insomuch as he that offends against the will of God once known, hath the greater sin. Thirdly, by the Law our sinful affections are more irritated. For the Law (as a let in the way) forbidding and withstanding them, maketh them become more fierce & vehement, through the fault of our corrupt Nature, which endeavoreth to do that which is forbid unto it, and to rebel when it is crossed by prohibitions and comminations of the Law.

What are we to learn from hence?

That sinful lusts are most venomous and poisonful things, being increased by the Law, which God appointed as a mean and remedy to restrain them. Secondly, the use of the Law towards all ungodly men, is to increase and manifest their sins, to cause them to know their sins, and more eagerly to run after them.

What use hereof?

It admonisheth all, what cause they have to be humbled in regard of their accursed Nature, which causeth so good a thing as the Law, to be occasion of more sins.

What is meant here by members?

The powers and faculties of soul and body; in which, sinful affections work mightily by an inward secret force, not only in the ears, eyes, hands, mouth, &c. but in senses, appetite, will, and in the understanding and mind.

What are we to learn from hence?

That the affections of sin are no weak and feeble things, but mighty and forceable to engender wicked works: which may be declared by comparison of that force which man's seed hath in generation, which all see to be operative and fruitful; and by that seed which is cast into the earth, which also is effectual and full of force. Secondly, by the example of God's children after their new birth, in whom their lusts had force to effect fearful things, as in Sarah, Rebecca, Noah, Lot, David, Peter. Thirdly, by the example of men unregenerate, who by the force of their lusts, have been carried unto monstrous iniquity, as Cain, Esau, Ahab, Judas, Seminary Priests, Jesuits, Gunpowder Traitors.

What profit is to be made hereof to our selves?

By consideration of the strength of sin, men should be much moved to get all the strength they can, to resist such a mighty enemy. Secondly, it reproves secure Christians which strive not against it, because they never think nor know how forcible a thing is: and by their security, are miserably oppressed by the tyranny of sin, which keepeth them under as vassals.

What is meant here by fruit to death?

Sinful works, which do deserve death, and lead to death; without repentance, all sinful desires, thoughts, words, and works, be in their own nature mortal, and become venial by grace only.

What be our Lessons from hence?

First, that sin hath eternal death yoked to it. Secondly, the unhappy estate of men unregenerate; all whose works are mortiferous and deadly: and this is the condition of our first marriage with sin, that all the fruits that come of this marriage, be as Children dead borne. Lastly, this should move in us an earnest desire and care to be divorced from the flesh, that we may pass over unto Christ, as unto a new husband. For howsoever carnal secure sinners do not directly intend destruction as the end of their course, yet Satan intendeth it, and the sinners themselves can reap no other fruit, as Chap. 6, 22, 23.

WHat doth this Text set forth?

The condition of our new and latter marriage to Christ, whose Spirit is effectual in the faithful to bring forth fruits to God.

What things consider ye in this second marriage?

Two things: First, the freedom from the Law and also from sin, our former husband. Secondly, fruitfullness in good works, by the Spirit of Christ their second husband.

What is it to be delivered from the law, and what meaneth the Apostle, by him that is dead?

Here is meant deliverance from it, as it is the strength and vigor of sin to irritate and enrage it, and not as it is the rule of a righteous life: also (by him that is dead,) is meant sin, which in the regenerate is said to be dead, though sin still live in them; as we use to say of one stuck to death, that he is dead because he cannot recover: or of one that hath his brain pan broken that he cannot live. So is sin dead, it can never recover that strength and power it was wont to have before new birth.

Why doeye rather think the Apostle means sin by that which is dead, then the Law?

Because it doth not agree with the nature of the law to be dead, it being a word of life coming from the living God; but our sins are mortified and dead, and then the law ceaseth to compel or to provoke unto evil: notwithstanding this, there is still use of the Law towards men which be mortified, because mortification is imperfect, therefore there is much in every godly person to be repented of and reformed by the law.

In what sense may we be said to have been held of the law or sin?

Because our corruption is as a strong bond or cord, which holds all the faculties of our soul and body fast tied and linked to it, as we cannot stir one inch from it, till we be converted. And albeit regenerate persons have sin abiding in them, by which they are hindered in their course, and in some sort are held (that is, held back with it) yet they cannot be said to be held in their sins, as when they were natural men, because sin (that bond that held them) is now broken by the grace of mortification, whereby the power of native & in-bred corruption, is greatly weakened.

If the godly be held of sin otherwise then natural men be, show us where is the difference?

A natural man is as one whom the Tyrant keepeth still in his own hand and possession, having the full power over 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 natural man is as one lying in prison, fast bound hand and foot, held fast in bonds and chains, 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 cumbered and clogged with some piece of his fetters hanging about him.

But how is it that men unregenerate, do sin freely and voluntarily, seeing sin doth hold and detain them so violently in his bonds?

Every natural man finneth freely and willingly; for sin cannot offer any force to the will, whatsoever the will doth, it doth it freely, and without constraint; yet it is true that sin doeth exercise tyranny over the ungodly, 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 Jailor in prison, so as he cannot get out, yet for some respects he is more willing to be in prison than to be abroad. So it is with all sinners before regeneration, they sin freely because their will cannot be compelled, and yet they cannot but sin, because they are the servants of sin.

Whereof doeth this admonish us?

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

What is the end of our freedom from sin' and the law?

Not to live as we list, but to serve God who hath been so gracious to us as to set us free from such tyranny; which we all stand bound to do in these two respects: first, as he is God our Creator, full of majesty having dominion over us. Secondly, as he is our merciful and mighty redeemer, having freed us from the cruel bondage of our sins, he hath paid a price for us, sc as we are not our own, but his, to serve and glorify him in body and spirit, 1 Cor. 6. and last verse. As prisoners taken in war, and asterwards ransomed are bound to serve their redeemer: so elect ones are obliged to Christ their ransomer, and also their husband, to bring forth godly works, to the honor and glory of his name.

How will this God be served?

Not in the oldness of the letter, but in the newness of the spirit; that is, in such a new & holy life, as is wrought in us by the Spirit, and not as we were wont to serve him before our calling.

What doth the Apostle signify unto us by these words, when he saith, that they are to serve God in newness, &c.

By newness is meant here a new life, or a pure and unblameable life, led according to the will of God, which doth consist in a twofold change: the one is inward, of the mind and will, when of foolish and perverse we are made wise, to discern what pleaseth God, and obedient to follow it: the other is outward, when we which have our souls thus inwardly regenerate, do show forth in our manners, new and unwonted words and works, speaking and doing far otherwise then we were wont to do, while we were unregenerate and natural men.

In them that are thus changed and renewed, is all become new in them?

Yea, all Both within and without, but not wholly and perfectly new: for in those that are renewed there sticketh much corruption, which is daily to be mortified; but they are said to serve God in a new course of life, because though sin remain in them, yet they do not now obey the motions of sin as before, but resist and strive against them; obeying and following for the most part new and holy desires and motions, doing good duties out of the love of God, and of their brethren, whom before they respected not, but themselves altogether. Example hereof we have in these Romaines, and in Paul the Apostle, and the converted These, and sundry others.

What is the lesson and doctrine from hence?

First, that it is not possible we should serve God and do things pleasing to him, till we be changed and renewed. The reason is, because we are not sufficient to think a good thought of our selves: and secondly because God doth not allow any works, but such as come from one in grafted into his Son; for it is faith that purifieth the heart, Acts. 15, 9.

What is the use of this?

To reprove Papists and such blind Protestants which think to please God with good intents, and a civil life, without new birth. Secondly, to move all men to labor for renewing in holiness.

Now tell us why newness is attributed here unto the Spirit?

Because our new birth or change from evil to good, is the work of the Spirit, which by regeneration renues us, first in our body and soul, and then in our manners and conversation.

What is the doctrine feom hence?

It teacheth God's Children, that whatsoever good is in them, it proceeds from the Spirit, by whose grace and strength it comes, that they can love God and obey him.

What use is to be made of this point?

It doth admonish them of humility, because we have nothing without gift; of thankfulness, for such a free & great gift; and of prayer: also it reproves such as presume to do good, or to resist evil, without the aide of the Spirit.

Now tell us what is meant here by the oldness of the letter?

By oldness is meant the corruption of our nature, and that course which was shaped by it, which is called old, because it cometh not from a will renewed and changed, but such as was in us before our new birth. Also by [ Letter ] is meant all Doctrine of the word whatsoever, outwardly set forth unto us, being severed from Christ and his healthful grace: this is called the [ Letter, ] because it is dead and of no force to us, unless it be to frame us to an outward obedience only, until the Spirit of Christ do join with it, to mortify sin, and to work our renewing.

What instructions are we to gather from hence?

These two: First, that the whole word of God being severed from the regenerating Spirit of Christ, can effect nothing in us towards newness of life. Secondly, whatsoever obedience men unregenerate, yield unto the word of God before their conversion, it is but corruption, and no part of that service which God will accept. For it is oldness of letter, glorious in show, rotten within, not coming from an heart purified by faith, which is the foundation of every good work. Moreover, it admonisheth us, not to look for any fruit upon our hearing or reading the word, unless God's good Spirit come to join with it to make it effectual.

WHat is it that our Apostle now intendeth, in the verses following?

Having shown in what meaning and sense true believers are not under the law; he doeth now purpose to avoid offense, and for larger instruction, to lay forth the true use of the law, both in respect of men unregenerate and regenerate; the use of the law touching men unregenerate, is threefold. First the true knowledge of sin, which is shown us by the law, this is in the seventh verse. Secondly, the increase or irritation of sin, in the eight verse. Thirdly, death or the sense of God's anger for sin, in the 9. verse, and other verses following.

How doeth the Apostle enter into this treatise, to extol and commend the use of the law?

By a prolepsis or prevention of something which might be objected or alleged against his former doctrine in the fifth verse, unto which in this verse he doeth make an answer; so as the parts of this text be two. The first is an objection moved by way of question, in these words: What shall we say then? is the law sin. The second is a replication or answer in the words following, God forbid. &c.

Tell us now the sum of this objection, and from whence did it arise?

The Sum is thus much. Is the Law the cause of sin? For this is the meaning of these words [ Is the Law sin? ] that is to say, doth the Law beget it, bring it forth and lead us unto sin? This objection ariseth from this, that Paul had taught that the affections of sin were by the Law, verse 5. which some adversary (belike) taking hold of it, did so wrest it, or might so turn it, as if he had taught that the the Law did persuade to sin; and were the proper efficient cause of it; which contumelious and reproachful slander, would have touched God the Author.

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

These two: First, that no Doctrine can be so sound, nor so warily delivered, but malicious persons will cavil and wrest it to a contrary meaning. This proceeds from an hatred they bear unto their teachers, which causeth them that they distaste their doctrine, and carpe at it. Secondly, the Ministers of Christ must be careful, and able not only to propound the truth soundly, but to defend it against wicked objections and cavillations: otherwise, there is danger least weak and unstable minds be perverted and drawn from the truth by such as speak against it: our nature being more prone to suck in error, then to receive the truth.

Tell us now how the Apostle doth answer the former Objection?

Two ways: First, by infiiciation or denial in these words [God forbid,] which are words that utter a loathing or detestation of such an impiety, as to make the Law the cause of sin; as if he should say, He was so far from doing any such thing, as he did abhor the motion or thought of any such Doctrine.