A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

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 ex∣cept the law had sayd, Thou shalt not lust.* 1.1

Tim.

VVHat is it that our Apostle nowe intendeth, in the verses following?

Sylas.

Hauing shewed in what meaning and sence true* 1.2 beleeuers are not vnder 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 vnrege∣nerate, is threefold. First the true knowledge of sin, which is shewed vs by the law, this is in the seauenth verse. Se∣condly, 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 ex∣toll 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, vnto 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 re∣plication or answere in the wordes following, God forbid. &c.

Tim.

Tell vs nowe the summe of this obiection, and from* 1.3

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 forth* 1.4 and leade vs vnto 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 contumeli∣ous and reproachfull slander, would haue 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 pro∣ceeds from an hatred they beare vnto 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 sound∣ly, but to defende it against wicked obiections and ca∣uillations: 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 vs now how the Apostle doth answere the former Obiection?* 1.5

Sil.

Two waies: First, by infiiciation or denial in these words [God forbid,] which are wordes that vtter a loa∣thing 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 moti∣on or thought of any such Doctrine.

Tim.

What instruction haue we from this part of Paules answere?

Sil.

That it is our dutie when wee heare the truth of

God depraued, not onely to mislike it, but to declare that we haue it in detestation and abhomination; which serues to reprooue cold and indifferent Christians, who can abide to heare the true Ministers of Christ and their* 1.6 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 vnto vs; 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. Vpon which detecti∣on* 1.7 of sinne, if sinne do the more rage and rebell in vs a∣gainst 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 vnto him to be so; whereof he giues instance in lustes, or in the e∣uill 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, ex∣cept 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 experi∣ence?

Silas.

Two thing; first, it is lawfull for the Ministers of the worde, to report what they haue 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, directs* 1.8 all men to enter and go downe into themselues, to get vn∣derstanding 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 per∣ceiue what need they haue of Christ, but contrariwise they will rather despise and set light by the doctrine of free Sal∣uation by the bloud of Christ; as it hapned vnto this Apo∣stle, 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 onely neglected Christ, but persecuted the doctrine of* 1.9 grace: howbeit after the lawe had reuealed vnto him the* 1.10 corruption of his nature, and shewed him that his euill de∣sires* 1.11 (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,* 1.12 and that hee was a dead man without Christ. Therefore they are in a miserable case which haue 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 haue told vs what we are to learn from the manner of his answere, let vs heare what the matter of his an∣swere will teach vs?

Silas.

It teacheth vs sundry things: the first is a spe∣ciall* 1.13 office of the law: which is to shew & bewray sin vnto vs; 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 light* 1.14 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 vnto vs, the law per∣formes in sundry sorts. First, it maketh appeare vnto vs,* 1.15 what is euill and sin, and what is not. Secondly, it brings vs to behold the nature of sin, how vile and filthy it is, be∣ing 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. Last∣ly, it giues a feeling of sinne in our hearts, troubling our Consciences by some certaine byting and sting. This ex∣perimentall 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 vn∣derstood, doth performe this office of reuealing sin, most fully and feelingly; because it striketh at the roote, dis∣couering* 1.16 our hidden and secret euil thoughts, causing vs 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 vs, Rom. 8, 15.

Tim.

What may be the vse of this first instruction?

Sila.

First, it doth admonish all men to bee conuer∣sant in the Lawe of God, and to studie it, if they do de∣sire* 1.17 to be more and more acquainted with their own sins and wofull estate thorough the same. Secondly, it ren∣ders a reason why men haue so slender a sight of sins, ey∣ther their owne or others, because they are ignorant & vnsensible of the Law. Thirdly, it warneth the godly to bee thankefull vnto God, who hath giuen them the Law, to be (as it were) a Sentinell to bewray their ene∣my to them, and a scourage to driue them forward to le∣sus. Fourthly, this directeth vs how to reade and heare the Law with fruite, namely; when wee finde out some thing by it which must bee forgiuen by mercie, and re∣pented 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 vs vnto Christ, and to make much of his grace and merites. Thus farre of the first instruction.

Tim.

Now tell vs 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 Commande∣ments, as is plaine by the instance of [Lust] which is sor∣bidden or condemned in euery 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 a∣gaine, how diligently the Law of God is to bee learned and weighed of vs, 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 vs to Christ.

Tim.

But what Lust may it be, that this our Text mentio∣neth? 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 vs 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 vnto 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 Na∣ture. 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 pro∣ceeds 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 vo∣luntary lust, because it hath the consent of our will, and is not onely in desire, but in resolution to effect it, if oc∣casion serue. Now our Text doth not speake of our vo∣luntary lusts, which are consented vnto by our will, and resolued vpon. 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 ap∣peares 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 con∣sent: the moral law being rightly vnderstood of the Apo∣stle, gaue him light to see that those lustes were sinnes, de∣seruing eternal death, which before he knew the law he did not perceiue, or once surmise it to be so, or to sticke so deep∣ly in his nature, and so to make him obnoxious to Gods wrath.

Tim.

Let vs 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 vs guilty of e∣ternall wrath. Secondly, our euill desires and motions,* 1.18 though they be misliked and striuen against, yet they be sinnes, and deserue Hell fire, because they are transgres∣sions of the Law.

Tim.

What vse and profit is to be made of these doctrines?

Silas.

First, euery one must see that they haue need of the death and bloud-shedde of Christ, euen for the least

vaine and sinnefull thought or imagination, yea for hea∣ling their infected dead nature. Secondly, that euery one must be humbled, mourne, and with sighes craue pardon for such thoughts, and for their naturall inclina∣tion to sinne. Thirdly, all Christians stand bound, not onely to take care and heed of their words and workes,* 1.19 but euen of their thoughts and desires; for there must a Conscience be made, not onely 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 la∣bour* 1.20 not to bridle and mortifie them: and lastly it con∣futes the Papists, which affirme that lust because it is vn∣uoluntary and naturall, is not sinne, vntill it be consen∣ted 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 Spi∣rite 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 re∣generate, 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 onely from sinne pro∣perly taken, Rom. 5, 13, 14, &c. Indeed it is forgiuen the elect touching guilt, but the fault and spot is not re∣moued, as the Conscience of the holiest persons may and doe witnesse to them. Whereto agreeth Augustines testi∣mony. Concupiscentiae reatus in Baptismo soluiter; sed infir∣mit as manet: & again ad Iuliam, Concupiscentia minui, con∣sumi non potest. It is therefore a nouell error in the Ro∣mish

Synagogue, repugnant to Scripture and antiquity, to teach that Concupiscence both for guilt and corrup∣tion is quite abolished in the regenerate; by which er∣ror 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.

Notes

• * 1.1

  2 part of the Chap
• * 1.2

  An Apology of the law a∣gainst certain cauilations & slanders.
• * 1.3

  1 Part.
• * 1.4

  This phrase is like that in ch. 6. verse 23. al∣so 8. verse 6. and ch: 17, 13.
• * 1.5

  2. Part.
• * 1.6

  Reuel. 3, 15.
• * 1.7

  Act: 23, 16.
• * 1.8

  As Paul exa∣mineth his sins by the law, so let cue ry one enter into himselfe. Psa. 32, 5. giueth like example.
• * 1.9

  Phil. 3, 6.
• * 1.10

  Acts 9, 1.
• * 1.11

  1 Tim, 1, 13,
• * 1.12

  Rom, 7, 8, 9.
• * 1.13

  Lex tanquam speculum peica∣tum repraesend∣tat.
• * 1.14

  Rom, 3, 20.
• * 1.15

  How the law dcteineth sin.
• * 1.16

  The Law be 〈◊◊〉〈◊◊〉 per∣fect 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 R ghte∣o 〈◊〉〈◊〉, that 〈◊〉〈◊〉 be taken for euil, which 〈◊〉〈◊〉.
• * 1.17

  Psal 1, 〈◊〉〈◊〉, and 119. and 19.
• * 1.18

  Paul calleth lust sinne, and it hath diso∣bedience a∣gainst the Law of the mind. August.
• * 1.19

  Lust formed or vnformed, before or af∣ter consent, is to be repen∣ted of and re∣sisted.
• * 1.20

  Concupis∣cence is not meerely na∣turall, but is morall and spirituall, and resists grace; so it is sinne.