Commentary on Romans, Treatise · Chapter 7 · Dialogue 9
DIAL. IX.
Verse 13. Was that then which is good made death vntounto me? God forbid. For sinne, that it might appeare sin, wrought death in me by that which is good, that sinne might be out of measure sinfull, by the commandement.
Tim.
WHat is the drift of this Text?
Silas.
To cleare the Lawe from a new slaunder, which might by cauillers be cast vppon it. The flaunder was, that Paul in his Doctrine did make the Law a verie pestilent thing, the very cause of death to himself, whom it had slaine, verse 8. The which slander he doth wipe away, and discharge himselfe of it thus: First by denying it [God forbid.] Secondly, by turning the blame of death vponupon sinne [For Sinne.] As if hee should say, it is not the Lawe which is made death, but it is sinne which begets death. Thirdly, he proues by reason, that the Lawe cannot be the cause of death, for that it is spirituall (that is) ordering or framing a man to spirituall obedience, & to liue conformably vntounto God; which if any could doe, they should not dye, but become spirituall and liue for euer: therefore in it selfe it must needs be an holie and a good thing.
Tim.
What learne we out of the Obiection?
Silas.
First, that a malicious Cauiller, wil neuer make an end of obiecting against the trueth, an vnsanctified wit is euer vnsatiable. Such as enquire and obiect soberly, out of a desire to learne, will soone receiue satisfaction: but wanton wits, and contradicting spirites, delight in crossing the truth. Therefore their error being plainly shewed them, they are to be left, least wee cast Pearles before Swine.
Secondly, that the Doctrine of the Gospell, doth lye open vntounto many slanders of wicked men, who because they will not beleeue sound Doctrine and obey it, therefore they are iustly giuen ouer to the spirit of calumniation; against such men must bee armed. Thirdly, it behoueth the Ministers of Christ, not onelyonly to lay downe their Doctrine soundly and plainly; but wisely to foresee what accusations may bee brought in against it, and how to remoue them; for as they may assure themselues that Satan will sifte all the corners of his wit, to deuise slanders against the truth; so it behooueth them to bee prudent, to forecast and preuent it.
Tim.
What are wee to learne out of the first part of Paules answer, denying the slander?
Silas.
That no man (especially a Minister) must suffer a slander, especially in the matter of Doctrine, falsely to be fastened vponupon him, because the discredite of a Teacher in matter of Doctrine, is the endaungering of the soules of the hearer. For, who will giuegive credit vntounto vsus, if it should be blowne abroad and beleeued, that we had taught poysonfull and vnsound things?
Tim.
What is the vse of this point?
Silas.
First, it reproueth such as put them vp, & passe by such slanders lightly, as the betrayers of the saluation of their flocke. Secondly, it reproueth those that put them out, and be Authors of them, as being the procurers (as much as lyes in them of other mens destruction. Thirdly, it admonisheth all to beware how they father any false Doctrine vponupon the Ministers of Christ, seeing the hurt reacheth to them and others.
Tim
What is the second part of Paules answere?
Sil.
That sinne wrought deatl in him thorough that which is good (to wit the lawe,) the meaning whereof is twofold. First, that his sinne the more the law forbid it, the more it did rise vp against the lawe, and so wrapt himselfe more deeply in death and damnation; as an vntained Horse, the more hee is curbed, the more he rageth. Secondly, the law shewed him his sin and made him feele it, and that by the desert of it, hee was vnderunder Gods wrath adiudged to hell fire; vponupon the apprehension and taste wherof, his heart was smitten with deadly heauines. It fareth with him, as with a man condemned to dye, and respited two or three dayes, he feeles death eueryevery houre though he be aliue: So Paul being vnderunder eternall death through sin, and made by the lawe to see and feele somuch, hee was by this meanes as a flaine and dead man; as one that hath the axe ouer his neck, and eueryevery moment looks for the mortal blow.
Tim.
At what time was it, that sinne through the lawe had wrought this death in him, seeing it is playne by Scripture, that while he was a Pharisy, hee was farre from thinking himselfe in any such woefull and deadly estate: because it is witnessed of him, that hee liued vnblameably. Phil. 3. 6. keeping a good conscience, Acts 23, 1. profitting in the religion of the Iewes aboue his fellowes. Gal. 1, 14. In somuch that he rather took him selfe to be iust by the keeping of the law, thē feared death by the breaking of it: therefore shew me at what time it was, that the lawe wrought in him this feeling of death, by reason of his transgressions aginst it?
Sylas.
This hapned vntounto him (vppon all presumptions) euen a little afore his conuersion, after that Christ had met him in the way as hee went to Damascus, and had begun to humble him by terrible actions, words, and sights, committingActs 9. 2, 3, 4. him ouer for further direction vntounto Ananias. By whose ministry he was broght and made to see two things (amongst many others.) First, that the good woorkes which he did before his conuersion, they did not proceed from faith and charity, and therefore in the sight of God, they were no better then sins. Secondly, he was instructed to know the meaning of that commandement, which forbiddeth lust; to wit, that all sodaine motions and desires of the minde, deserue damnation in strictnesse of iustice: now being made to perceiue this, that his best righteousnesse was but iniquity with God, and that his heart had beene full of euill affections and motions in the sight of God; howsoeuer his life had beene without blame in the sight of men: these things (I say) being beleeued and eainestly thought of, with application to himselfe, of the threatnings of the law, against his inward and secret corruptions and hipocrisie, brought him to see and feele himselfe to be in the case of a fellon condemned to dye, euen a most miserable and dead man, without the grace of God in Iesus Christ; this was the beginning of his conuersion.
Tim.
Tell vsus now what instructions wee are to gather from all this?
Silas.
Two, first that it is a mans owne sin which produceth and begetteth his death, the law onelyonly sheweth a man his sinne, conuict him of it, and maketh him feele himselfe guilty of death; prouoking him by his own fault, to doe that which shall more deserue condemnation. For as an earthly King hearing of some subiects apt to mutiny and rebellion, giues his commaundement to them to forbeare assembling, to weare no weapons vppon paine of death; hereby they are made the more rumultuous, are apprehended, conuicted as guilty of the breach of the Kings edict, and therefore executed, whereof their rebellious mind is the proper cause, the kings commandement onelyonly an accidentall cause: so it is with the law, it is but the accidentall cause of our destruction, which properly commeth from our sins. Secondly, we are taught, that whosoeuer God meaneth to bring to his Sonne Christ, to enioy his righteousnesse and life, they must feele their owne death denounced by the law against the desert of their sins; for howsoeuer there were in Pauls conuersion somethings extraordinary, yet this is ordinary to him with other elect sinners. First, to be killed by the law in the sence of their sinnes and damnation, ere they be made aliue by the grace of the Gospell.
Tim.
Whereto serueth this?
Silas.
First, to comfort them which hauehave got a tast of their owne destruction, and are troubled and humbled by it; such are in a good way to Christ, as a corasiue or potion when it smarts, workes a good signe. Secondly, it serueth sharply to reproue such as are forward to draw the promises of life vntounto themselues, before the lawe hath slayne and wrought a sence of death in them: it is all one, as if they would hauehave their wound or sore healed without lanching, their disease or sicknes cured without phisick.
Tim.
We hauehave heard that not the law but sinne beeing irritated by the lawe, workes death: what would the Apostle hauehave vsus to learne by that?
Sylas.
That it brings to open knowledge the malice of our naturall sinnne and prauity, which consists heerein; in that it doeth abuse perniciously such a good thing as the lawe is, to the encreasing of sinne, and to the woorking of death. This may bee set forth by the comparison of such stubborn diseases, as are made the worse by such remedies as are applyed to heale them: euen such a vile thing sinne is, which taketh occasion to breake out more vehemently by that meanes, which was giuen to restrayn it. And it is in this sence saide of sinne, that it is made by the lawe out of measure sinfull: partly, because by the knowledge of the law, sinne which was hid before, doeth now shewe it selfe to bee more grieuous; and partly because by the restraynt of the law, it doth rage more vnmeasurably.
Tim.
What vse is to be made of this truth?
Sil.
First, to be humbled considering that wee carry such a poysoufull thing in our owne bosome. Secondly to be very watchfull ouer our owne heart, taking diligent heed vntounto it, least the in-bred venoune break out. Thirdly, to … vsus to pray vntounto God in hearing the Law, that our vicious nature abuse it or to the waxing worse thereby. Lastly, tobe thankfull … Christ, by whose soueraigne grace this malady is begun to bee cured in vsus, and shall be perfectly healed at the time of our dissolution by death. Hitherto we hauehave seene three excellent vses of the Law: first, discouery of sin; secondly life and blessednesse if it be obeyed, also death if it bee disobeyed; thirdly irritation and encreasing of sinne and of destruction: this happeneth accidentally, and is not of the Law it selfe, as the two former.