Commentary on Romans, Treatise · Chapter 7 · Dialogue 4
DIAL. IIII.
Verse 6. But now ye being deliuered from the law (be being dead in whom ye were holden,) that ye should serue in newnesse of Spirite, and not in the oldnesse of the letter.
Tim.
VVHat doth this Text set foorth?
Silas.
The condition of our newe and latter marriage to Christ, whose Spirite is effectuall in the faithfull to bring foorth fruites to God.
Tim.
What things consider ye in this second marriage?
Silas.
Two things: First, the freedome from the Law and also from sinne, our former husband. Secondly, fruitfullness in good workes, by the Spirite of Christ their second husband.
Tim.
What is it to bee deliuered from the law, and what1. Part. meaneth the Apostle, by him that is dead?
Silas.
Heere is meant deliuerance from it, as it is the strength and vigor of sinne to irritate and enrage it, and not as it is the rule of a righteous life: also (by him that is dead,) is meant sinne, which in the regenerate is saide to be dead, though sinne still liue in them; as wee vse to say of one stucke to death, that hee is dead because hee cannot recouer: or of one that hath his braine pan broken that hee cannot liue. So is sinne dead, it can neuer recouer that strength and power it was wont to hauehave before new birth.
Tim.
Why doeye rather thinke the Apostle meanes sinne by that which is dead, then the Law?
Silas.
Because it doth not agree with the nature of the law to bee dead, it being a word of life comming from… peccato quod nos detinc …. the liuing God; but our sinnes are mortified and dead, and then the law ceaseth to compell or to prouoke vntounto euill: notwithstanding this, there is still vse of the Law towards men which be mortified, because mortification is vnperfect, therefore there is much in eueryevery godly person to be repented of and reformed by the law.
Tim.
In what sence may we be said to hauehave beene held of the law or sinne?
Silas.
Because our corruption is as a strong bonde or corde, which holds all the faculties of our soule and body fast tyed and linked to it, as we cannot stirre one inch from it, till we bee conuerted. And albeit regenerate persons hauehave sinne abiding in them, by which they are hindred in their course, and in some sort are held (that is, held backe with it) yet they cannot be said to be held in their sinnes, as when they were naturall men, because sinne (that bond that held them) is now broken by the grace of mortification, whereby the power of natiue & in-bred corruption, is greatly weakened.
Tim.
If the godly be held of sinne otherwise then naturall men be, shew vsus where is the difference?
Sil.
A naturall man is as one whom the Tyrant keepeth still in his owne hand and possession, hauing the ful power ouer him: a regenerate person is as one that hath escaped the bondage of a Tyrant, and yet is still troubled and assaulted by him. Take another comparison: A naturall man is as one lying in prison, fast bounde hand and foote, held fast in bonds and chaines, at the pleasure of his keeper; but a regenerate person is as one that hath broken out of the prison and is at liberty, yet still cumbred and clogged with some peece of his fetters hanging about him.
Tim.
But how is it that men vnregenerate, doe sinne freely and voluntarily, seeing sinne doth hold and detaine them so violently in his bonds?
Sil.
EueryEvery naturall man finneth freely and willingly; for sinne cannot offer any force to the will, whatsoeuer the will doth, it doth it freely, and without constraint; yet it is true that sinne doeth exercise tyranny ouer the vngodly, and holds them bound so, as they cannot but fulfil the lusts os it. For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison, so as hee cannot get out, yet for some respects hee is more willing to bee in prison than to bee abroad. So it is with all sinners before regeneration,Iohn 8, 44, they sinne freely because their will cannot bee compelled, and yet they cannot but sinne, because they are the seruants of sin.
Tim.
Whereof doeth this admonish vsus?
Sylas.
First, of the miserable estate of all men before their new birth. Secondly, it teacheth that in our newe birth, God must vtter his whole power to pul vsus out of the bands wherein the tyrant sin violently held vsus: a stronger then he must come, or else we cannot be freed.
Tim.
What is the end of our freedome from sinne' and the law?
Sil.
Not to liue as wee list, but to serue God who hath beene so gracious to vsus as to set vsus free from such tyranny; which we all stand bound to do in these two respects: first, as he is God our Creator, full of maiesty hauing dominion ouer vsus. Secondly, as hee is our mercifull and mighty redeemer, hauing freed vsus from the cruell bondage of our sinnes, hee hath paide a price for vsus, sc as wee are not our owne, but his, to serue and glorifie him in body and spirit, 1 Cor. 6. and last verse. As prisoners taken in warre, and asterwards1 Cor, 6, last verse. ransomed are bound to serue their redeemer: so elect ones are obliged to Christ their ransomer, and also their husband, to bring forth godly workes, to the honour and glory of his name.
Tim.
How will this God be serued?2 Part.
Sil.
Not in the oldnesse of the letter, but in the newnes of the spirit; that is, in such a new & holy life, as is wroght in vsus by the Spirit, and not as wee were wont to serue him before our calling.
Tim.
What doth the Apostle signifie vntounto vsus by these words, when he saith, that they are to serue God in newnesse, &c.
Sil.
By newnesse is meant heere a new life, or a pure and vnblameable life, led according to the will of God,… deo … et spontanco …: aut interna co'dis obed … vt … et …. which doth consist in a two-fold change: the one is inward, of the mind and will, when of foolish and peruerse we are made wise, to discerne what pleaseth God, and obedient to follow it: the other is outward, when wee which hauehave our soules thus inwardly regenerate, doe shew foorth in our manners, new and vnwonted wordes and workes, speaking and doing farre otherwise then we were wont to doe, while wee were vnregenerate and naturall men.
Tim.
In them that are thus changed and renewed, is all become new in them?
Sil.
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 serue God in a new course of life, because though sin remain in them, yet they do not now obey the motions of sinne as before, but resist and striue against them; obeying and following for the most part new and holy desires and motions, dooing good duties out of the louelove of God, and of their brethren, whom before they respected not, but themselues altogether. Example heereof wee hauehave in these Romaines, and in Paul Rom 6, 16.the Apostle, and the conuerted Theese, and sundry others.Luke. 23.
Tim.
What is the lesson and doctrine from hence?
Silas.
First, that it is not possible we should serue God and doe things pleasing to him, till we bee changed and renued. The reason is, because we are not sufficient to thinke a good thought of our selues: and secondly because God doth not allow any workes, but such as come from one in grafted into his Sonne; for it is faith that purifieth the heart, Acts. 15, 9.
Tim.
What is the vse of this?
Silas.
To reprooue Papists and such blind Protestants which thinke to please God with good intents, and a ciuill life, without new birth. Secondly, to moue all men to labour for renuing in holinesse.
Tim.
Now tell vsus why newnesse is attributed heere vntounto the Spirite?
Silas.
Because our new birth or change from euill to good, is the worke of the Spirite, which by regeneration renues vsus, first in our body and soule, and then in our manners and conuersation.
Tim.
What is the doctrine feom hence?
Silas.
It teacheth Gods Children, that whatsoeuerGal. 5, 22. good is in them, it proceeds from the Spirite, by whoseIohn. 3. grace and strength it comes, that they can louelove God and obey him.
Tim.
What vse is to be made of this point?
Silas.
It doth admonish them of humility, because we hauehave nothing without gift; of thankefulnesse, for such a free & great gift; and of prayer: also it reproues such as presume to doe good, or to resist euill, without the aide of the Spirite.
Tim.
Now tell vsus what is meant heere by the oldnesse of the letter?
Silas.
By oldnesse is meant the corruption of our nature,Intèlligit ofotiosam legis notitiam pareus. Externamliteram que fraenat tantum externas actiones. Caluin. and that course which was shaped by it, which is called old, because it cometh not from a will renued and changed, but such as was in vsus before our new birth. Also by [Letter] is meant all Doctrine of the worde whatsoeuer, outwardly set foorth vntounto vsus, being seuered from Christ and his healthfull grace: this is called the [Letter,] because it is dead and of no force to vsus, vnlesse it bee to frame vsus to an outward obedience onelyonly, vntill the Spirite of Christ doe ioyne with it, to mortifie sinne, and to worke our renuing.
Tim.
What instructions are we to gather from hence?
Silas
These two: First, that the whole word of God being seuered from the regenerating Spirite of Christ, can effect nothing in vsus towards newnes of life. Secondly, whatsoeuer obediēce men vnregenerate, yeeld vntounto the word of God before their conuersion, it is but corruption, and no part of that seruice which God will accept. For it is oldnesse of letter, glorious in shewe, rotten within, not comming from an heart purified by faith, which is the foū dation of eueryevery good worke. Moreouer, it admonisheth vsus, not to look for any fruite vponupon our hearing or reading the word, vnlesse Gods good Spirit come to ioyne with it to make it effectuall.