Commentary on Romans, Treatise · Chapter 12 · Dialogue 3
DIAL. III.
Verse 2. But be ye transformed by the renewing of your minde, that ye may proue what that good, acceptable, and perfect will of God is.
Tim.
VVHat is the matter and method of this text?
Silas.
An exhortation to the transformation, or changing of our mindes, that is, to pray God and earnestly to endeauour to hauehave our mindes changed by his Spirite. This exhortation is enforced by an argument from a necessary effect, because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities. First good. Secondly, acceptable. Thirdly, perfect.
Tim.
What is meant by [transforming?]
Silas.
Not such a Metamorphosis or change as Ouid did dreame of, by passing of one substance into another, but an alteration or change of iudgement, purpose, will, and affections from euill to good, which the Apostle himselfe cals a renouation or renuing; such a worke of the Spirite whereby olde and corrupt qualities (which still sticke in vsus, after new birth) bee corrected and resormed, till they be extinct and destroyed.
Tim.
What is signified heere by [minde?]
Silas.
Both the faculties or powers of the soule, to wit, the vnderstanding and will, the daily decayes whereof in holinesse, we are heere exhorted to seeke by prayer and all meanes to repaire. As a garment or an house when they waxe olde or worne, are to be patched and holpen, so the godly when through oldnesse of sinne or corruption, any breach or waste is made in their minde or manners, they are not to despaire or faint, or cast away all care and hope; but by sorrow, teares, repentance, to rectifie and remedye that which is amisse and otherwise then well. This is the sum of the Apostles exhortation.
Tim.
What Doctrines do arise from this shorte exhortation?
Silas.
First, that euen the noblest part of mans soule,Doctrine. (his minde and reason) is corrupt and depraued with ignorance, vanitie, vnbeleefe, errors, doubtings, and heresies, &c. This trueth hath testimony from other AuthoritiesAuthoritie. and places of Scripture, 2 Cor. 3, 5. 1 Cor. 2, 14Reason. Ephes. 2, 3. and 4, 18. Colos. 1, 21. And also, reason to proue it, namely, that the minde hath neede to be renued, therefore it is corrupt and olde; for old and corrupt things onelyonly neede renewing. That which is whole, sound, and perfect, craueth no renouation, which euer is of a thing decaied and wasted.
Tim.
What Vse is to bee made of this Doctrine by GodsVse. Children?
Silas.
First, it confuteth such Philosophers and Popish Sophisters, who vehemently contend, that the mind remaineth still sound and vncorrupt, alwayes enclining vntounto good thinges, as Aristotle speakes in his Ethickes; whereas the sicknesse of the mind may be easily bewraied by these thinges, namely, that in those most notable things that the heathen were stirred vp vntounto by the direction of their minde, they had regard neither vntounto the will nor honor of God, but were led with ambition and vaine-glory, being greedily desirous of fame and praise amongest men: and as their intent and end were both naught, so they failed in the manner, because the louelove of God and of their neighbour, did not beare any sway in their actions. Secondly, this serueth to humble man, for that hee wanteth all power to apply his minde vntounto good things, being altogether blinde in spirituall matters. Thirdly, it sheweth the great infection of sin, poysoning, defiling, and corrupting not the body alone, but the soule; not the inferiour, as the will, affections, and perfect senses, but also the superiour and principall part of man, the minde, iudgement, memory, and conscience. Lastly, it sheweth how much the elect are beholden to the grace of Christ, by whom the whole hurt taken by sin, is cured and healed through his grace and Spirite.
Tim.
What other Doctrine ariseth out of these words?
Silas.
Blessed Paul, directing this exhortation to suchDoctrine. as were already faithfull and regenerate, doth heereby teach vsus, that the godliest persons are in this life renewed and sanctified, not fully, but in part onelyonly: for there should be no cause of exhorting beleeuers to be renewedReason. in their minds, were it not that still there sticketh in their soules some blindnesse and peruersenesse, which would be corrected and enlightned. This imperfection Paul acknowledgeth himselfe, Phil. 3, 12. 1 Cor. 13, 9. and Dauid, Psal. 119. and all the Apostles praying for encrease of Faith. Finally, what cause were there daylie to aske pardon of sinnes, if there were heere an absolute freedome from sinne? whereof the best of Gods children hauehave in genuously accused themselues. The Scriptures also vniuersally proclaiming, that there is no man liuing, which sinneth not in thought, word, and deed, and that continually.
Tim.
What vse heereof?
Silas.
It confutes such as vainly and falsely dreame ofVse. perfection, as the Libertines, Familists, Anabaptistes, & Papists, which hold the Law possible to bee kept, and that men may be without any mortal sin, and doe more then is commanded, or hauehave an absolute holynesse and freedome from sinne by the holy Ghost. Secondlie, it exhorts all Gods children to see and feele theyr owne wants and weaknesses, and in the sight and sence of them to lament & striue towards perfection, Phil. 3, 12, 13. to confesse our imperfection, is our best perfection. In remission of sinnes, not in perfection of vertues, consistes our blessednesse.
Tim.
What other lesson from this part of the verse?
Silas.
That the renewing of a man, beginneth at his minde, not in his body and outward members and actions,The minde is first to bee made good. but first in his vnderstanding part, which beginning so, it must spread abroade into the will, affections, and members of the body: as mans sall began at the tainting and abusing his minde, through vnbeleefe to the worde of Gods threatning, so his restoring must take beginning thereat, being Queen and mistris to guide all the rest. Knowledge of Gods will is the first work of the regenerating Spirit.
Tim.
Let vsus goe forward to the second part of this Texte; the Exhortation, and tell mee what is meant by [The will of GOD?]
Silas.
Not that faculty of power that is essentiall inInterpretat. God, whereby God purposeth and decreeth all thinges from euerlasting, Rom. 9, 16, 18, 19. but the things which God willeth. Of which, the Lawe is one part, requiring duties to be doue towards God and man: and the Gospell another part, requiring men to beleoue in Christ, & repent of their sinnes, Iohn 6, 4. 1 Iohn 3, 23. 1 Thes. 4. 3. The reuealed will then is meant heere, namely the promises and precepts of the word, and not his secret will. In our common speech we vse to say, this is my will, whō we meane not that part of the soule, by the which wee will and desire things, but the things themselues which we do desire, so heere it is taken.
Tim.
To proue what this will is, what doth it signify?
Silas.
First, plainly and distinctly to know it. Secondly, to try and discerne it from that which is not Gods wil, Iohn 10, 4, 5. Rom. 2, 18. 1 Thes. 5, 21. Actes 17, 11. Thirdly, with sound iudgement to allow, and heartily to louelove things agreeable to his will, Phil. 1, 19, Psal. 119, 14, 16. O how do I louelove thy Low, it is deerer to me. &c. Lastlie, with choarefulnesse and diligence to performe it, and to conforme our whole life, according to the rules of it, Iohn 10, 14. Iam. 1, 22, 23. 1 Iohn 2, 4, 5.
Tim.
What Doctrine are we to learne from these words thus expounded?
Silas.
Seeing that the approouing of the wil of God,Doctrine. is a speciall part, fruite, and effect of our renewing, as this particle [That] doth imply: it doth teach therefore, that none but regenerate persons (borne anewe by the holy Ghost) can louelove and embrace Gods will by Fayth and obedience to it. All vnregenerate men, either thorough ignorance they do not know it; or if they knowe it, through malice of their hearts they hate and abhorre it, as heretickes and prophane men: or thorough hypocrisie they may speake and professe well of it, yet they refuse to frame themselues according to it. As very many which are called Christians, are very forwards to heare the word, to commend the doctrine which is taught, to condemne things which are contrary to the wil of God, and to praise the Preacher of the worde; to make great shew of zeale, both towards the word of God, & them that bring it, like to Herod, Marke 6. and Simon Magus, Acts 8. too like others which liue after it, and to ioyne in fellowship and company with them; and yet beeing transported and cleane carried aside by some wicked affections, as vncleannesse, couetousnesse, wrath, pride, or the like; they neuer submit to the will of God to doe it, but most miserably faile in their practise, preferring and taking part with their owne corrupt will, against Gods will. Whereas the truely regenerate person, as hee hath his eyes open by the illumination of Gods Spirit, to see in part what the will of God is, so he striueth earnestlie to performe what hee knoweth, to beleeue that which God doth promise, to do what he biddeth, to leaue vndone what he forbiddeth, to feare what he threateneth, to reioyce in his comforts. At a word, to order & guide his thoughts, words, and deeds, by the sound rule of his word, as he may please God in them all; as the Prophet Dauid professeth of himselfe, that hee was purposed to keepe the righteous statutes of God, and had sworne to obserue his testimonies, Psal. 119. And the blessed Apostle Paul (as he witnesseth of himselfe) desireth to keepe a good conscience, and to liue honestly, Actes 24, 16. Heb. 13, 18. So eueryevery one of Gods children, according to the measure of grace, receyued in their new byrth, it is their hearts desire and constant endeauour to expresse in their actions that knowledge they hauehave of the will of God, and by their owne obedience to Gods will, as by a sure token and marke, their regeneration is sealed and made knowne to them, 1 Iohn 2, 4. I am thine Lord, saue me, for I keepe thy commandements, saith Dauid. Thus may eueryevery godly man conclude, that God is his Father & wil saue him, because he labours to please him, by liuing according to his word: For not eueryevery one that saith Lord, but he that doth shall enter into the kingdome, Math. 7, 21. Such for their firmenesse in the state of grace and saluation, are likened to an house built vponupon a rocke, which neuer shall be remoued, Math. 7. 25, 26.
Tim.
What other lesson may we take from hence?
Silas.
The onelyonly rule of faith and manners, is the will of God reuealed in his word. The Shepheards voyce is that which the sheepe are to hearken to and follow, and Gods will is that onelyonly thing which his people must approoueReasons. of, beleeue, and practise. The reasons hereof be: First, because the will of God onelyonly is good, it commendeth all good things, it condemneth all euill things; the will of all other creatures is so farre good, as it accordes with this: also, it makes men of ill to become good, for it conuerteth sinners, Psal. 19, 7. The second reason is, because this will of God is acceptable; there is nothing that we eyther thinke, speake, or doe, which is acceptable or pleasing to God, if it swerue from his will: to the which, whatsoeuer is agreeing, that, and that onelyonly, he liketh, blesseth, and rewardeth: as it is written, Great is their reward that do thereafter, Psal. 19, 11. Thus Abraham, Isaac, Iacob, Elias, Zacharias, Elizabeth, and whosoeuer else were accepted of God, it was therfore because they beleeued, and did his will. Cain, Esau, Achab, Iudas, and others, that hauehave beene reiected of God, it hath bin because they reiected and refused his will. As parents and masters accept such children best which striue to do their will, so it is with God.
Tim.
What profite may come to vsus by the meditation of this doctrine?
Silas.
It must serue to stirre vp all good Christians more to louelove and follow the will of God, which is so good, so holy, so perfect. Secondly, it must warne all such men to looke to themselues, and betimes to repent, which care not either to know what his wil is, or to gouerne or guide their wayes by it; for the more excellent the will of God is, the more iust and heauy will their condemnation bee which neglect it. Thirdly, it sharpely reproues such as make eyther their owne corrupt lusts, or the sinfull customes, or the examples of the times, or commandements of men, the patterne and rule of their conuersation, Mat. 15, 15. Lastly, it confutes the Papists, which charge the will of God with imperfection, as if it were only giuen for such as are rude, and not for the strong and perfecter men. Also which equall to it, and match with it apocryphal writings, and traditions of the Church, as things to be receiued with like affection and reuerence as the very perfect will of God it selse: as Tridentine councel blasphemously hath decreed and written. Heere also is an argument for the fulnesse aud perfection of Scriptures, because in them onelyonly is found the good, acceptable, and perfect will of God. When I goe from the Scriptures, who shall tell me what is the will of God? saith one of the Fathers.