Commentary on Romans, Treatise · Chapter 7 · Dialogue 11
DIAL. XI.
Verse 14. But I am carnall, sold vnderunder sinne.
Tim.
VVHat is the drift and purpose of this Scripture?
Silas.
In these words the Apostle doth confesse andA transition to the third part of the Chapter. bewaile his remaining natural corruption, and so maketh an entrance into the description of the fight and combate betweene the flesh and the Spirire, which hee very notably setteth foorth in his owne person, vntounto the end of the Chapter. For hauing opened the estate of all men, Iew and Gentile, vnderunder the guiding of sinne with-out Christ, Chapter. 1, 2. and secondly their estate vnderunder the grace of redemption by Christ, being iustified by faith they hauehave peace with God, Chapter 3, 4, 5. and thirdly, their estate by grace of sanctification or regeneration, opened in Chap. 6. the iustified by faith are freed from the dominion of sin, as wel as from the guilt thereof: Now inPaul now speakes no more in time past, I hauehave, but I am. the end of this 7. Chapter, what weaknesse and disficulties are in this estate of sanctification, how tough and dangerous a conflict with sinne, regenerate men hauehave, is most huely set foorth in Pauls owne example, beeing a regenerate person; heereupon he now speakes of himselfe in the present time.
Tim.
But doth Paul speake thus of himselfe as hee was aregenerate man?
Sil.
*Vocibus Apostoli sunt gemitus sanctorum, pugnantium contra carnales concupiscentias. August.He doth so: he doth now speake of himselfe as he was an Apostle & regenerate, not as he was a Pharisie & vnregenerate. Because he doth not speak of himself in the time past, as he did before in this Chapter, verses 8, 9, 10, 11. but now he speaketh in time present, saying, I am carnall sould vnderunder sinne.
Tim.
But Paul as he was an Apostle was holy, being sanctified by the Spirite, aud therefore spirituall, not carnall.Paul was partly spirituall, partly carnal, euen after new birth.
Sil.
It is true, being conuerted and made an Apostle, he was spirituall and holy, yet not simply and absolutely so; but in part onelyonly and vnperfectly, hauing still some sinfull corruption sticking in him, which did fight against the diuine Law, as he afterwards speaketh of himselfe, verse 17, 18. and 22, 23. where hee distinguisheth betweene the flesh or sinne, and himselfe as hee was renewed.
Tim.
What then is the summe of this Scripture?
Silas.
Thus much: Paul confesseth that being a regenerateAgnascit et dcplozat potentes peccati inse habitantis reliquias. Paraeus. man, yet there did still abide in his nature corruption of sinne, which violently resisted the Law, so as hee could not attaine that perfect integrity and vprightnes, or spirituallity, as I may so speake, taught in the law, but was forced against his owne will often to do against the Law, and to obey the lusts of sinne. The conceite of Origen is strange and false, as if Paul in the person of a naturall man did onelyonly expresse the battell of reason and appetite.
Tim.
What are wee to learne out of this free and franke confession that Paul maketh of his owne vicious naughtines?
Sil.
First, that it is a good fruite and sure note of a regenerate person, vnfaignedly and ingeniously to confesse their sinfull infirmities, wherein there is a great difference betweene the childe of God, and those that bee but hypocrites: for an hypocrite doeth commonly deny, defend, or extenuate his sinne, or confesseth it more out of the feare of punishment, then for the griefe of the offence, or out of hope of pardon: but the Children of God doe the quite contrary, for they freely accuse themselues out of a loathing of their sinnes, with trust of the forgiuenesse of it by Christ.
Tim.
What reason moueth them thus to do?
Silas.
First, because it is the high and ready way to pardon, the promise whereof is made onelyonly to a faithfull and sound confession, 1 Iohn 1, 9. Secondly, because this kinde of confession is both gratefull to God, in that it is commaunded of him, and doeth render vntounto him his due praise. Thirdly, it is a true testimony and marke, that our repentance is not counterfet, and hypocritical, but heartyAs Salomon and before him his Father Dauid did. Psal. …. and sincere, because wee are contented to ashame and abase our selues, that wee may giuegive God the glory, and the Church a good example. Lastly, because it brings true peace vntounto the conscience of a sinner: These reasons and grounds are sufficient to moue the childeren of God, euen openly and publikely to accuse themselues when need requires; as appeares in the example of this our Apostle, who to the end hee might yeelde due praise to God and to his lawe, and giuegive vntounto the faithfull an example of true humiliation, doth in this place publikly accuse himself of sinfull corruption, and of bondage to sinne in part: for as hee doth here accuse himselfe generally of sinne, so hee doeth elsewhere charge himselfe with sundry speciall foule vices by name, see 1 Tim. 1, 13. The like did Dauid and Salomon, and Peter, and innumerable others, whereof mention is made in Sacred story.
Tim.
What profit are we to make of this poynt?
Sylas.
First, it ministreth great comfort to such as hauing and feeling their sinne, are ready in vprightnesse to accuse and condemne themselues before God and men, as neede requires; for it declares them to be the new-borne children of God, because none saue they can do this. Secondly, it instructeth all Christians as they tender Gods glory, or their owne Saluation, frankely to confesse those their sinnes with their mouths, of which they hauehave a sence in their hearts, and a checke in their conscience. Thirdly, it affords sharpe reproofe vntounto such as deny their sins, or confesse them constrainedly, for this argueth that they are yet in the power of sinne, seruants to their lusts, void of the Spirite of grace, wherewith the Children of God are led; and vtterly carelesse both of Gods glory & their owne good and other mens, whom by the example of their humility they might edifie.
Tim.
What other things doe we learn from this confession?
Silas.
That in all true repentance, originall and birthsinne, is euer to be bewayled, selt, and confessed. Psal. 51 4. 5. The reason is, because the flesh or birth-sin, being the roote of all other sinnes, hee cannot be thought to repent of any sin, that doth not repent and loathe this.
Tim.
What is the vse of this poynt?
Silas.
It warneth vsus in all our repentance, to look back to the fountaine, to wit, corruption of nature. Secondly, it ptoues their repentance to be faigned, who neuer complaine of this, with a truely humbled heart, either they bee ignorant or carelesse of this soule spotte, and so vnrepentant.
Tim.
Hauing spoken generally of the whole verse, tell vsus now what be the parts of this confession?
Silas.
Two; first, hee confesseth himselfe to bee carnall. Secondly, that he is the seruant and bondman of sin, (sold vnderunder sin.)
Tim.
In what respects doeth the Apostle call him selfe carnall?Paulus de se loquitur in proescnti absque fictione, vcl prosopopoeia: scd ingenue ex sensu infirmitatis suoe.
Silas.
In two respects; first, because he was so by nature, being borne of flesh, infected with originall sin and corruption, euen from his birth. Secondly, in respect of carna, infirmities, which did still cleaue vntounto him, euen after his ewe birth, as ignorance, vnbeliefe, doubting, pride, vaine glory and hypocrisie, and lusts of all sorts, which trobled continually the Apostle, euen in this his estate of regeneration.
Tim.
But how may it be that a man should bee at once, both regenerate and carnall?
Sil.
Men in Scripture are called carnall in a double sence. First, the children of this world, meere natural men, are called carnall absolutely because they are in the flesh, and walke after the flesh, sauouring the things of the flesh, being wholy carnall and sinfull in all their wayes, serning diuers lusts and pleasures. Secondly, the children of God beeing renued by the Spirit, are called carnall after a sort, either comparatiuely, because they hauehave more flesh and corruption then grace, as the Corinthians, 1 Cor. 3, 2. or else partially, or in part, because they are still obnoxious to the infirmities of the flesh; and hauehave not the Spirite and grace, without euill concupiscence and lustes, as Paul was, Rom. 7, 22.
Tim.
In what meaning is it sayd, that hee was sold vnderunder sinne?
Sylas.
That he was captiue to sin under the power of it, as a seruant or slaue bought with a price, is in the power of him that bought himꝭ for it is a borrowed speech from such tyrants as buy others with their money, whome they may vse as slaues at their will. Into this bondage we come two wayes. First, by nature being borne such. Secondly, by election and choise, willingly yeelding our selues vnderunder this dominion of sinne: eueryevery meere man is the seruant of sin both these wayes, beeing the children of wrath by nature, and afterwards willingly obeying the lusts of sin.
Tim.
But Paul being already freed by grace, how can he be called the bondman of sin?
Sylas.
There is a double bondage to this tyrant sinne, voluntary as in Ahab, who solde himself to do cull in the sight of the Lord: Such a bondman was Paul before his conuersion in al thinges, and readily obeying sin. And vnuoluntary, when one sometime obeyes the will of this tyrant sin, but it is vnwillingly. Such a bondman was Paul, in the estate of regeneration; also all other Saints; for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not, as himselfe expounds it in the wordes sollowing.
Tim.
Now shewe vsus for what purposes God doeth still keepe his children in bondage, seeing hee coulde at once hauehave giuen the … perfect liberty?
Sil.
First, for abating their pride. Secondly, for stirring vsus vp to feruent prayer. Thirdly, for keeping vsus from sloathsulnesse, hauing such an enemy within vsus. Fourthly, for manifesting Gods power in vpholding vsus. Lastly, for exercising mutuall charity and compassion in bearing, and forgiuing and pittying, comforting and strengthning one another.
Tim.
Now shew vsus what profit we are to make by the consideration of these things?
Sylas.
First, all Gods children must take knowledge of their estate, that though they are regenerate, yet they are still carnall, sold vnderunder sin, both in regard of originall sin, and actuall infirmities. Secondly, let them continually make faithfull prayers vntounto God for the ayde of his grace, for to maister the flesh. Thirdly, it behooueth them to be watchfull, not onelyonly hauing such an enemy as sin in their own bosome, but through sinne the deuill ready to mingle himselfe with all their thoughts. Fourthly, let eueryevery man suspect eueryevery thing that commeth of himselfe, least it smel and rellish of the flesh; not easily approuing ought that is pleasing vntounto him without serious and narrow examination. Fiftly, whensoeuer we are afflicted, let vsus know that there may be just cause giuen by vsus, though wee cannot see it; and therefore forbeare to complaine of God. Sixtly, seeing regenerate men are so bound to sinne, that they cannot vse that liberty of will which they hauehave by grace, how much lesse is there any power of free will in men vnregenerate? Lastly, let the remēbrance of our wofull captiuity, cause vsus to strlue and sigh after perfect liberty: and in the meane space to walk watchfully and humbly, both before God and men, and in our owne eies: for wee are like to captiues which after hard bondage hauehave some liberty, yet in signe of captiuity, carry an yron chaine or a fetter to clog them: so are Gods best children freed, as they beare stil the clog and chain of corruption for their better humbling and continuall exercise.