a66 An Expofition upon Chap. 6 to doe good workes, fo as they cannot licencioufly live in fin, though through infirmity they doe finne. T r M. What may we Darne from this order ofthe Apoffle, in teaching Santlifica- tionafter Infftfication? S I L. Two things : Fir[t, that the Doarine of. free Juflification by faith, doth not deftroy good workes, but produce them rather. Secondly, the Do &rive of good workes or San &ifica - tion, muff follow the Doarine of Jufti- fication : as an effea the caufe, and fruit the roote. TIM. What he the derences between Juffifi;atien and Santiifìcntion ? S i L. Juflification, is an anion of God,imputing to us the perfe& righte- oufire(s of Chrift when we beleeve in hini.San£tification,is a worke of the Spi- rit, framing in the hearts of theele£t, a new quality of holinefs. Secondly, Juili- ficatinn removes from us the guile and curie of finne Sanaification removes and takes away the rule and power of finne. Thirdly, Juflification is as the cauCe and root, San&ification is as the fruit and effea, though both done to us at one time. Fourthly, Juflification is perfe& here, Sanaification is unperfe& and encreafeth daily, till at length by degrees it be per feEtéd in heaven. T I M. What bee the parts of this Chap- ter? Two : the firft, entreateth of the Do- arine of Sanaification, proving that fuch as be fanaified cannot ferve finne, unto the 12. verfe. The fecond, hath the dude of fan& ified perfons,who are, exhorted to fly the fervice of finne,and to live holily, ferving righteoufneffe, unto the end of the Chapter. T s M. How doth the Apof+le enter upon the Doctrine of Santlifreation ? S t L. By a Prolep;ìs,wherein hepre- venteth a certaine Obje&ion againft his former Do &rinc. T i m. Where is this Objetiion contained? S t L. In the firft verfe,in there words; Shall we remain in f nne, that Grace may abound? T i M. What is it to remain in finne? S r L. To fulfill the lufts of finne,with a purpofe to continue in the obedience of finfull lufts; which is a thing that cannot Rand with grace, howfoever grace andfinne may [fand together. T 11t. Tell nt now the objellion made againji Paula Dolirine,what is was,or what it the ejfeti of it ? S t L. This, that he had taught men to live and abide in finne, that grace might abound. TAM. HoWWV did they raifè this Objetlion, and from whence did they gather it? S t L. From Paula words, when hee laid, Where finne abounds, there grace more abounds. Tr M. How did they collet' and reafon from hence? S I L. Thus: it is a good thing that Grace fbould abound, therefore to live fecurely, and pttrpofely to finne it is a good thing , for by that meanes grace (hall abound the more. Ti M. But if the encreafe of finne doe caufe grace to encreafe, why fhould it not bee good to encreafe and multiply finne, Peeing it is a very good thing that grace fiiould abound? S i L. This objeaion is very faulty and abfiird; for firft, it maketh frnne, and encreafrngof finne to be the caufe ofgrace, whereas it is but the occafion onely:asa difeafe makes a Phyfitian fa- mous by occafion onely, for his skill in his Art is cauCe of his fame : fo our fins beingmany and great. are occafions of illuff rating and magnifying the grace of God, and notcaufes to purchafe grace for us; they are indeed properly cara- fes of ire and vengeance. But howfo- ever finnes are not,nor can be caufes of grace, yet there needed an aboundant and infinite grace to take away finnes, beeing mightily increafed: this then is the firft fallacy in their reafon, that which is no caufe put for a caufe. The next fault, it is in the ambiguity of the word; for they take this word (Where) as if it were as much as (wherefoever fin abounded) which is not fo; many being overwhelmed with finnes, as Cain, E fait, Iudas, Achab, &c. which had not a drop of grace afforded them. The meaning of the Apoffle is this: where finne I
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