Commentary on Romans, Treatise · Chapter 7 · Dialogue 5
DIAL. V.
Verse 7. What shall we say then, is the law sin? God forbid, nay I knew not sin but by the law: for I had not known lust except the law had sayd, Thou shalt not lust.2 part of the Chap
Tim.
VVHat is it that our Apostle nowe intendeth, in the verses following?
Sylas.
Hauing shewed in what meaning and sence trueAn Apology of the law against certain cauilations & slanders. beleeuers are not vnderunder the law; he doeth now purpose to auoyde offence, and for larger instruction, to lay forth the true vse of the lawe, both in respect of men vnregenerate and regenerate; the vse of the law touching men vnregenerate, is threefold. First the true knowledge of sin, which is shewed vsus by the law, this is in the seauenth verse. Secondly, the encrease or irritation of sin, in the eight verse. Thirdly, death or the sence of Gods anger for sin, in the 9. verse, and other verses following.
Tim.
How doeth the Apostle enter into this treatise, to extoll and commend the vse of the law?
Sylas.
By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse, vntounto which in this verse hee doeth make an answere; so as the parts of this text be two. The first is an obiection moued by way of question, in these wordes: What shall we say then? is the lawe sin. The second is a replication or answere in the wordes following, God forbid. &c.
Tim.
Tell vsus nowe the summe of this obiection, and from1 Part. whence did it arise?
Silas.
The Summe is thus much. Is the Law the cause of sinne? For this is the meaning of these words [Is the Law sinne?] that is to say, doth the Law beget it, bring it forthThis phrase is like that in ch. 6. verse 23. also 8. verse 6. and ch: 17, 13. and leade vsus vntounto sin? This obiection ariseth from this, that Paul had taught that the affections of sinne were by the Law, verse 5. which some aduersary (belike) taking hold of it, did so wrest it, or might so turne it, as if hee had taught that the the Law did perswade to sinne; and were the proper efficient cause of it; which contumelious and reproachfull slander, would hauehave touched God the Author.
Tim.
What instruction may me gather from this part of the Text touching the Obiection?
Sil.
These two: First, that no Doctrine can bee so sound, nor so warily deliuered, but malicious personnes will cauill and wrest it to a contrary meaning. This proceeds from an hatred they beare vntounto their teachers, which causeth them that they distaste their doctrine, and carpe at it. Secondly, the Ministers of Christ must bee careful, and able not only to propound the truth soundly, but to defende it against wicked obiections and cauillations: otherwise, there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it: our nature being more prone to suck in error, then to receiue the truth.
Tim.
Tell vsus now how the Apostle doth answere the former Obiection?2. Part.
Sil.
Two waies: First, by infiiciation or denial in these words [God forbid,] which are wordes that vtter a loathing or detestation of such an impiety, as to make the Law the cause of sinne; as if he should say, He was so far from doing any such thing, as he did abhorre the motion or thought of any such Doctrine.
Tim.
What instruction hauehave we from this part of Paules answere?
Sil.
That it is our dutie when wee heare the truth of God depraued, not onelyonly to mislike it, but to declare that we hauehave it in detestation and abhomination; which serues to reprooue cold and indifferent Christians, who can abide to heare the true Ministers of Christ and theirReuel. 3, 15. Doctrine to be slaundered, without any care or greefe, like to Luke warme Laodiceans.
Tim.
What is the next and second part of Paules …?
Silas.
By argumentation and sound reason fetched & taken from the contrary. As thus: The Law cannot bee the cause to beget and perswade sinne, for that it is the Instrument to discouer it, and make sinne knowne vntounto vsus; detecting the deceits and assaults of such an enemie, that wee beware of it, as Paules Kinsman detected the treason of the Iewes against Paul. VponUpon which detectionAct: 23, 16. of sinne, if sinne do the more rage and rebell in vsus against the will of God; this is not to be imputed to the Law, but to our corrupt Nature, which growes worse, & more fierce by that which should restraine and helpe it. All this the Apostle proues by his owne example: for he confesseth that there were some sinnes which hee knew not to be sinnes, till the Law did reueale them vntounto him to be so; whereof he giues instance in lustes, or in the euill motions of the minde, suddenly conceiued vvithout the consent of our will; of which he saith, That had not the Law told him they had beene sinnes, saying; Thou shalt not Lust, hee had not mistrusted them, or thought them to be such greeuous matters, as to bee offences of God, and to deserue damnation. I had not knowne lust, except the Lord had saide, &c.
Tim.
What are wee to learne by this, that the Apostle names himselfe, and prooues these thinges by his owne experience?
Silas.
Two thing; first, it is lawfull for the Ministers of the worde, to report what they hauehave learned by their owne experience, in the matter of sin and saluation: this is a great helpe and confirmation of the hearers, if it bee truely and discreetly done. Secondly, this example of Paul, directsAs Paul examineth his sins by the law, so let cue ry one enter into himselfe. Psa. 32, 5. giueth like example. all men to enter and go downe into themselues, to get vnderstanding of their estate and case: the reason is, because till they come to see and feele howe corrupt and wretched they are through sinne, they will neuer be humble nor perceiue what need they hauehave of Christ, but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ; as it hapned vntounto this Apostle, who being a Pharify, before he descēded into himself and searched his heart by the light of Gods law, he tooke himselfe to be righteous by the workes which he did, and not onelyonly neglected Christ, but persecuted the doctrine ofPhil. 3, 6. grace: howbeit after the lawe had reuealed vntounto him theActs 9, 1. corruption of his nature, and shewed him that his euill desires1 Tim, 1, 13, (though not consented to) were sinnes, and woorthy of death: and after that he beleeued and considered this, it greatly danted him, & made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing,Rom, 7, 8, 9. and that hee was a dead man without Christ. Therefore they are in a miserable case which hauehave not got the true knowledge of themselues by the law; for such cannot, nor will not seeke after the grace and health of the Gospell.
Tim.
Now ye hauehave told vsus what we are to learn from the manner of his answere, let vsus heare what the matter of his answere will teach vsus?
Silas.
It teacheth vsus sundry things: the first is a speciallLex tanquam speculum peicatum repraesendtat. office of the law: which is to shew & bewray sin vntounto vsus; as by a glasse we come to see the spots of our face, so by the law wee come to know our sinnes: and as by the lightRom, 3, 20. of the Sun we discouer little moates, so the light of Gods lawe, detects euen the least offences against God or our neighbour: this office of shewing sin vntounto vsus, the law performes in sundry sorts. First, it maketh appeare vntounto vsus,How the law dcteineth sin. what is euill and sin, and what is not. Secondly, it brings vsus to behold the nature of sin, how vile and filthy it is, being against a righteous lawe, and an infinite diuine iustice. Thirdly, it reueales the danger of sin, what hurt it bringeth to the committers of it, to wit, no lesse then euerlasting destruction in hell, after all the miseries of this life. Lastly, it giues a feeling of sinne in our hearts, troubling our Consciences by some certaine byting and sting. This experimentall knowledge is that which is chiefely meant heere: where we are further to note, that howsoeuer all Lawes, both ciuill, ceremoniall, and iudicial, as the law of nature also serueth to manifest sinne; yet the morall Law of God, being written by Moyses, and rightlie vnderstood, doth performe this office of reuealing sin, most fully and feelingly; because it striketh at the roote, discoueringThe Law be … perfect … R ghteo …, that … be taken for euil, which …. our hidden and secret euil thoughts, causing vsus to seele the force of sin, inasmuch as God himself in this Law, doth with great power speake to the conscience; for it hath his spirit ioyned with it, which deserying and laying open our hidden naughtinesse, and our bondage to it, breeds terror in vsus, Rom. 8, 15.
Tim.
What may be the vse of this first instruction?
Sila.
First, it doth admonish all men to bee conuersant in the Lawe of God, and to studie it, if they do desirePsal 1, …, and 119. and 19. to be more and more acquainted with their own sins and wofull estate thorough the same. Secondly, it renders a reason why men hauehave so slender a sight of sins, eyther their owne or others, because they are ignorant & vnsensible of the Law. Thirdly, it warneth the godly to bee thankefull vntounto God, who hath giuen them the Law, to be (as it were) a Sentinell to bewray their enemy to them, and a scourage to driue them forward to lesus. Fourthly, this directeth vsus how to reade and heare the Law with fruite, namely; when wee finde out some thing by it which must bee forgiuen by merciemercy, and repented of or amended by grace. Lastly, it serueth to pul downe our stomackes and hearts, by the viewe of our owne sinfull estate, to force vsus vntounto Christ, and to make much of his grace and merites. Thus farre of the first instruction.
Tim.
Now tell vsus of what knowledge the Apostle speaketh, when he saith [He had not knowne Lust, &c.] As also, what Law he speaketh of?
Silas.
He meaneth the morall Law or ten Commandements, as is plaine by the instance of [Lust] which is sorbidden or condemned in eueryevery one of them, as the root whence springeth all other sinnes. As for knowledge, he meaneth both speculatiue and experimentall, but rather this; so as the sence is this; I had neuer vnderstood lust to be a sinne at all, or felt it to be so grieuous a sinne (as now I doe) without the helpe and light of Gods Lawe, which forbiddeth Lust. Hence wee are put in minde againe, how diligently the Law of God is to bee learned and weighed of vsus, seeing without it, the hidden sinnes of our nature cannot bee espyed and knowne; nor the force of sin so throughly felt, as to enforce vsus to Christ.
Tim.
But what Lust may it be, that this our Text mentioneth? for there be sundry sorts of Lusts, some be good lusts which he cannot meane, and sinful lusts be not all of one kind. Shew vsus which of them is vnderstood heere?
Sil.
It is true (as ye say) for there be naturall Lustes, when things tending to preseruation of our own nature are desired; there is also a spiritual lust (an hungring & thirsting for iustice) which is a desire of heauenly things that come from the Spirite; and also, there is carnall & sinfull Lust, which is of things contrary vntounto God. These be meant heere, but not all these. For of sinnefull lustes, there be sundry kindes. As first Originall lust, which is the fountaine, roote, and spring of all other sins, being that which is called byrth-sinne, or corruption of Nature. This Originall Lust, is an impotencie of mans heart, whereby it is inordinately disposed to this or that euill. Secondly, actuall lust, which is euerie euill motion and desire of the soule against the law of God. This proceeds as a fruite from the former, Rom. 6, 12. of which, there are two degrees: the one, is an euill motion of the minde suddenly conceiued without consent of will: this is called voluntarie Lust. The other is an euill motion, which goeth together with consent, and is ioyned with purpose and deliberation, lames 1, 15. This is called voluntary lust, because it hath the consent of our will, and is not onelyonly in desire, but in resolution to effect it, if occasion serue. Now our Text doth not speake of our voluntary lusts, which are consented vntounto by our will, and resolued vponupon. First, because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason, as many Heathens did.
Secondly, by that which followes in this Chapter, it appeares he speakes of such lusts as be resisted, and irkesome to a godly minde, which doe leade the Saints captiue, euen against their will, making them cry out (O miserable men:) and therefore it is an originall lust, which is the prauity of nature disposed to euil, (which is meant here,) and also the first degree of actuall lusts, to wit, such as go before consent: the moral law being rightly vnderstood of the Apostle, gaue him light to see that those lustes were sinnes, deseruing eternal death, which before he knew the law he did not perceiue, or once surmise it to be so, or to sticke so deeply in his nature, and so to make him obnoxious to Gods wrath.
Tim.
Let vsus now heare what doctrines and lessons we are to gather from hence?
Silas.
The first is this, the miserable estate wherein all men stand by Adams fall, hauing their nature wholly poysoned and corrupted by sin, Iusting after euill things alone; in so much as if we should neuer thinke, speake, nor doe euill, yet our very corruption of nature beeing the breach of Gods eternall law, maketh vsus guilty of eternall wrath. Secondly, our euill desires and motions,Paul calleth lust sinne, and it hath disobedience against the Law of the mind. August. though they be misliked and striuen against, yet they be sinnes, and deserue Hell fire, because they are transgressions of the Law.
Tim.
What vse and profit is to be made of these doctrines?
Silas.
First, eueryevery one must see that they hauehave need of the death and bloud-shedde of Christ, euen for the least vaine and sinnefull thought or imagination, yea for healing their infected dead nature. Secondly, that eueryevery one must be humbled, mourne, and with sighes craue pardon for such thoughts, and for their naturall inclination to sinne. Thirdly, all Christians stand bound, not onelyonly to take care and heed of their words and workes,Lust formed or vnformed, before or after consent, is to be repented of and resisted. but euen of their thoughts and desires; for there must a Conscience be made, not onelyonly of what men speake and doe, but what men thinke and desire. Fourthly, it serues to reprooue such as doe thinke euill thoughts to be free: also such as know euill thoughts to be sinnes, and yet labourConcupiscence is not meerely naturall, but is morall and spirituall, and resists grace; so it is sinne. not to bridle and mortifie them: and lastly it confutes the Papists, which affirme that lust because it is vnuoluntary and naturall, is not sinne, vntill it be consented to by the will, till then it is but fomes peccati, & set ad agonem.
Tim.
What further instruction may we obserue out of this present Text?
Silas.
That in elect persons baptized, and by the Spirite effectually regenerated, concupiscence doth remaine as a sinne and a vicious thing; the reason is, because of it is written, Thou shalt not lust: which shewes it to be sinne, else it should not be forbid, nor called by the name of sinne, as it is often in this Chapter, yea in Paul being regenerate, as verse 17: not alone for that it is the effect of sinne, as the writing is called ones hand, or the cause of sinne, as death is tearmed pale; but for that it is properly and truely sinne, being a Rebell against the gouernment of the Spirite in the minde of godly persons, Chap, 7, 23. and causeth death which springeth onelyonly from sinne properly taken, Rom. 5, 13, 14, &c. Indeed it is forgiuen the elect touching guilt, but the fault and spot is not remoued, as the Conscience of the holiest persons may and doe witnesse to them. Whereto agreeth Augustines testimony. Concupiscentiae reatus in Baptismo soluiter; sed infirmit as manet: & again ad Iuliam, Concupiscentia minui, consumi non potest. It is therefore a nouell error in the Romish Synagogue, repugnant to Scripture and antiquity, to teach that Concupiscence both for guilt and corruption is quite abolished in the regenerate; by which error they extenuate sinne, extoll mans nature and free wil and ability to keepe the commandements; also diminish the benefit of Christ his grace, lesson our prayers and thankfulnes to God, and our diligence and care to purge out such a staine as Concupiscence is.