Commentary on Romans, Treatise · Chapter 7 · Dialogue 6
DIAL. VI.
Verses 8, 9. But sinne tooke occasion by the commandement and wrought in me all manner of concupiscence; for without the Law, sinne is dead: for I was once aliue without the law, but when the &c.
Tim.
VVHat is the summe and purpose of this Text with the seuerall parts of it?
Silas.
It doth deliuer vntounto vsus the second vse of the law, in respect of men which are vnregenerate, whose sinne isAnd withallit layeth the cause of sinne vponupon hidden corruption properly, and accidentally vponupon the law. encreased and irritated by the Law through the prauity and corruption of nature, taking occasion by the Law more to rebell against God. The parts of this Text are two: the first is a proposition, in these words, [But sinne tooke occasion;] the second is a reason, in these words, [for without the Law sinne is dead.]
Tim.
Now come to expound the words, and tell vsus what is1. Part. meant by the word Sinne, and by Commandement?
Silas.
By sinne is meant corruption of nature, or thatNon diabolum peccati authorem sed peccatum inhabitans intelligit. originall lust which is the roote of all other sins, which is eyther in thought, word, or deed, in omission or commission: and by Commandement is meant that Commandement mentioned in the former verse, which forbiddeth lust, and that when it is truely known and duely considered.
Tim.
In what meaning is it said, that sinne tooke occasion by this Commandement?
Sil.
This: that the law in it owne nature is so far from being the cause of sinnes and transgressions, as it doth not so much as yeeld or giuegive any occasion of sinning; but mans corrupt nature being irritated, prouoked, and stirred vp by the prohibitions of the Law once manifestly knowne, doth snatch and take occasion thereby to become more fierce, and to breake out into more foule sins. And this is it which is meant by the word [Wrought] for the meaning is, that mans corrupt nature by the knowledge of the Law, which condemneth it, in stead of being amended thereby, doth beget and bring foorth sin and sinfull desires more abundantly. Euen as Riuers flow from a Fountain, and sparkles arise out of a furnace: so corrupted nature engendreth more wicked lusts, the more it sees it is restrained by the Law.
Tim.
What is the doctrine or instruction from hence?
Silas.
It sets before vsus the woefull and wretched conditionFurther obserue heere that all things to the vnregenerate fall out to their euill, seeing euen the law so good a thing giueth aduantage to sinne; it is con trary with the regenerate. of mans nature, such as it is before new birth; which appeares in this, that the Law which should serue to call men to God, doth make them the more to flye from him, and to runne away headlong vntounto sinne and death. For as stubborne diseases (as the Canker or Leprosie,) which by laying too of remedies become the worse: euen such is the lust of our sinfull hearts, encreased by the remedy. Also as an vntamed Horse which the more he is spurred forwards, the more he goeth backeward, and as a wicked sonne who being commanded a duty, doth the more labour against it: euen so it farethRom. 8, 28. with our corrupt mindes, they giuegive themselues the more to doe euill, the more they be forbidden them; and this doth bewray the most vntoward disposition of our croo ked nature, altogether (before grace receiued) aduerse and estranged from God, and all goodnesse.
Tim.
What vse and profit is to be made of this doctrine?Causa generaus peccatum per se est prauitas latens in homine: per accidens, lex prohibens dum aduersus hanc illa insurgit. Paraeus.
Sil.
First, it taketh the whole fault of our sins from the Law, and layeth it where it ought to bee, euen vponupon the naughtines of our nature. For the Law is no more to be blamed by becomming the occasion of so great & many euils, then a Physition is to be blamed, if vponupon the forbidding cold drink vntounto a sick man, the patient should more feruently thirst after it. Secondly, that there is nothing so good, but it may becom the ocasion through our own default, of grieuous euils; as God, his workes, his benefits, his iudgements, his creatures, yea his Gospel, & his Sonne, prooueth a stone of stumbling, and a rocke of offence.
Tim.
What other vse of this former Doctrine?
Silas.
The exceeding vicious quality of our poisoned Nature, should cause all men by all possible meanes to seeke to hauehave it renewed. Secondly, such as hauehave their Nature already cured and chaunged by the grace of new byrth, must see that there is cause for them to bee humbled, both in regard that they were once vnderunder the power of this poysoned corruption, and hauehave still the remnants of it sticking in them, and soliciting them to offend. Thirdly, it must admonish all which come to heare Gods word, to heare it with feare and prayer, that they be not made the worse by it, through the fault of their owne wicked nature.
Tim.
What is meant heere by Concupiscence?
Silas.
By Concupiscence is meant actuall lusts or euillAll naughtie motions first & second with consent or without. desires both vnvoluntary and voluntary. For it is plainly distinguished from sinne (which is originall Concupiscence) as fruite from the roote. And (by all manner of Concupiscence) is meant all euil desires and motions of all kindes and sorts, either against holinesse required in the first, or righteousnesse commanded in the second Table of the Law.
Tim.
Were not these in men before they knew the Commandement, seeing he saith they are wrought by it?
Sil.
Yes, these wicked motions are both in vsus, and are somewhat knowne of vsus before we hauehave the knowledge of the commaundement which forbids them: but they are not knowne so fully and absolutely, nor the great force of them so fully felt, as after the true knowledge of the Law is once had.
Tim.
What do these words [wrought in me] put vsus in mind of?
Sil.
That if this happen to Paul, what may happen to vsus? The case of Paul is eueryevery mans case: for wee are all by nature alike peruerse; and our naturall peruersenesse will be as ready vponupon the Doctrine of the Lawe, forbidding and condemning our lustes and inward euill motions, to breake out and more to be enraged and encreased by that which should do it good: which though we do not perceiue till afterwards (as Paul did not) yet when it is perceiued, it should moue vsus to iustify the law, and condemne our selues after Paules example.
Tim.
Is there any other Doctrine out of the former wordes?
Silas.
Yea, namely, that originall Concupiscence is more then a defect of Iustice, as sickenesse is a defect of health: but it is a very sin, offending God, and making Nature culpable, being condemned in the Law, and the very proper cause be getting all vicious motions and actions within and without man.
Tim.
What is it to be without the Law?2. Part.
Silas.
To want the true knowledge of the Lawe: for it cannot be saide, that any are simple and altogither without the Law, seeing all men hauehave the Lawe of Nature written in them. Two sorts want the true knowledge of the Moral Law; as Infants and Children, which for want of age cannot attaine the vnderstanding of the Law. Secondly, men of yeares, which either do not at all consider it, or but slenderly. On the other side, they may bee saide to know the Lawe, which so know the true meaning, as therewithall they do thinke vponupon it so long, till they see & feele their sins, and the deepe danger of them: except men know the Law to this purpose, they had better be without the Law.
Tim.
What then is the instruction from thence?
Silas.
That whosoeuer do heare the Law and Gospel, without application to themselues for humbling and strengthning of them, it may bee truely saide, that they are without the worde of God, whatsoeuer knowledge they get; as a man is without the Sun, without Riches, when he hath no vse of them, though hee hauehave riches, &c.
Tim.
What is the vse of this doctrine?
Sylas.
To reproue such as heare the word, and content themselues with some generall confused knowledge, and not ponder it nor apply it to themselues, that they may be touched throughly with it: of these it is true which is written, They heare and do not vnderstand, and they see & doe not see; which is a most heauy iudgement of GOD, and worse than famine, plague, and sword.
Silas.
What is the meaning of this, that hee sayeth sinne is dead?
Sil.
That is, without the due knowledge of the law, sinAbsque legis notitia pecatum la tet (tanquam non sit) non apparet, penitus ignoratur, et in tenebris sopelitur. Aug. lyeth still, voyd of force and power as if it were dead; neither is it knowne to be so grieuous as it is: for as a Dogge which while hee sleepeth, he seemeth to be dead, but if you awake him, he will fly in your throat: or as a body is sayd to bee dead when it wants strength and moues not; so sin before the true knowledge of the law, because it doth not stir and rage, is therefore said to be dead.
Tim.
In what sence doth Paul say he was aliue without the law?
Sylas.
Not that he liued indeed, but that hee seemed to himselfe to liue to God-ward, because hee was not troubled, nor his conscience made afraid of Gods iustice and vengeance, til the law was well knowne vntounto him, and duly considered of him: which his case may be declared by the similitude of one who hath an enemy, and growes secure, because hee is quiet and stirres not, thinking himselfe safe. So Paul while sinne was not impelled and stirred by the law, tooke himselfe to bee aliue indeede, and out of all perill of perishing by eternal death.
Tim.
What is the instruction that is to bee gathered from these words, being thus opened and expounded?
Silas.
In the person and case of Paul, we learne what isAs in a kingdome which hath no law or King to go uerne it, their crimes be held for no crimes, and rage without fear or dread, Iud g. 17, 6. So it fareth with the conscience of a sinner, sin is quiet and lyeth hid and vnknowne. the estate of all naturall men while they are ignorant of, or duely regard not the law, so long they doe little or nothing feele their sinnes, or feare their owne damnation; but contrariwife iudge themselues to bee happy and aliue, though they bee dead and miserable. This their fearefull estate, may be set forth vntounto vsus, by the comparison of one being sicke neare to death, yet complaynes not, but sayeth he is not sicke, because he feeles not his disease: euen so it fareth with all vnregenerate men, before they hauehave the right vnderstanding of the lawe, and of their sinnes and danger thereby, they take themselues to be in blessed case hauing their sinnes forgiuen them, because they are blockish, without al true sence and feeling of their sinnes; which how dangeraus a case it is, may hereby be perceiued. For as a man not feeling his sicknesse, neglecteth the meanes of health, and dyes without remedy: so these not feeling their multitude of sins, doe thinke that they are well already: therefore they neuer earnestly seeke after Christ, but doe perish in their sencelesse estate. And this is the condition of many thousands which doe liue in the Church of God.
Tim.
What is the profit to be made of this poynt of doctrine?
Sylas.
First, it may prouoke such as neither felt the sting and force, nor feared the damnation of sinne, to mistruit their owne estate greatly, that they are not aliue to God, howsoeuer it seemes otherwise to them: for the reason why their conscience is quiet, and their mindes at rest, as if they did liue and were in blisse, it is, because sinne is dead and quiet in them through their ignorance, or ill regarde of the lawe. Secondly, that Christians must reck on it a great mercy of God, to hauehave the law truely expounded, and wisely applyed to themselues, that they may come to feele their sins and their owne miserable condition, as they may bee prouoked by that meanes to seeke a remedy. Lastly,Concio legis in Ecclesia necessaria, Piscator. such as are disquieted and vexed about their sinnes, through the threatnings of the lawe, are in better plightGal. 3, 19. then many, which neuer knewe what trouble of minde meant; because they are nearer vntounto Christ, then the other bee.
Tim.
Now expound the other part of the ninth verse, and … playnely what is meant by the commandement, and the words following?
Silas.
That commandement which forbiddeth lust or… habuit, sed non prius in tellexit. Paroeus. all euill desires; which is said to come vntounto one, when it is rightly vnderstood, without which the commandement is as it were absent from vsus, as the Sun when it shineth not:The cōming of the commandement is the true sēse, knowledge, & consideration of the law. also sin is sayed (to reuiue) when in stead of not stirring & raging, it doeth moue and trouble our mindes to see and to feele it. For sin is neuer truely dead in any natural man, but counterfotly, and in seeming onelyonly, while the knowledge of the law is absent: there is a true death of sin by the Holy Ghost, as Chap, 6. 2, 3. and a dissembled death, while the law is hid from vsus.
Tim.
What doth the Apostle meane in the beginning of the 10. verse, when he said, he dyed?
Sylas.
That is, while before hee seemed to himselfe toViuere mihi vi debar. August. In mea opinione. Paroeus. bee aliue, nor hee sawe himselfe to bee vnderunder the wrath of God and eternall condemnation, through the breach of the law: hence came death (not frō the law) as he sheweth by his owne example.
Tim.
What instruction hauehave we from hence?
Silas.
This; that the law serueth to kil men, by shewingAs a lethergy is not deadly, if one be rowsed out of it: so sin stirred by the law hurts not the elect. and making them feele that they are dead and most wretched, by reason of their sinnes. Some are thus killed to destruction, as Cayne, Esau, and Iudas, and such as wholly despaire: Others are killed vntounto saluation, as Paul and such as by their despaire are driuen to Christ, when they are brought to see nothing in themselues, saue matter of eternall misery, and bee out of hope euer to bee saued by any goodnesse or strength in themselues, this causeth them to looke about for succour from elsewhere.