Commentary on Romans, Treatise · Chapter 12 · Dialogue 1
DIALOGVE 1.
Verse 1. I beseech you therefore Brethren, by the mercies of God, that ye giuegive vp your bodies a liuing sacrifice, holy, acceptable vntounto God, which is your reasonable soruing of God.
Timotheus.
SHew vsus how this Chapter dooth depend vponupon the former?
Silas.
In the former Chapters Paul had handled doctrinal points of Faith, as Iustification, Sanctification, Predestination, vntounto the end of the eleauenth Chapter. Heere at the 12. Chapter, hee beginneth the next part of his Epistle which is pareneticall or exhortatorie, for he exhorteth all Christian professors in the person of the Romanes, vntounto duties morall in this chapter. Secondly, vntounto ciuill in the next. Thirdly, vntounto charity, about things indifferent in the 14. & part of the fifteenth Chapters, and then descends vntounto familiar things, Chapter sixteenth.
Tim.
What Method and Order doth the Apostle keepe in this Chapter?
Silas.
Hee exhorteth vntounto generall duties belonging vntounto all Christians affirmatiuely in the first verse, shewing what they should do; and negatiuely in the second verse, warning what they should not do: after that, from the third verse, vntil the ninth verse, he perswadeth vntounto particular duties, which are to be done in respect of some degree or function ecclesiasticall. Lastly, in the ninth verse, hee returneth vntounto common duties, which appertaine vntounto al professors, vntounto the end of the Chapter.
Tim.
Tell vsus what is the sum of this first verse, which wee hauehave chosen for our Text?
Silas.
It is an earnest exhortation to stirre vp al christians whatsoeuer, with all their power to study and endeauour to leade their liues holily and iustly. In this exhortation, there are to be noted two things chiefly: first the matter, which is to become a liuing sacrifice to God. This Sacrifice is qualified with fiue conditions, and confirmed or vrged with two reasons. Of the conditionsProperties of our Christian Sacrifice. the first is to be voluntarie in these words [the yee present.] Secondly, that it must be of the [body] that is, of the whole man by a Synecdoche. Thirdly, a [liuing] one. Fourthly [holy.] Fiftly [reasonable.] Now the reasons of the exhortation be two, one from the mouing cause, [Gods Mercies,] the other from the finall end [That GOD may be pleased.]
Tim.
What is the other grand or maine thing to be considered in this verse?
Silas.
The manner of the exhortation, which is by aManner. sweete obtestation [I beseech you,] and by a louing compellationInterpret. [Brethren] that is, all Christian professors which hauehave one common faith and religion.
Tim.
What instructions may we take from this milde manner of exhortaion?
Silas.
That the Ministers of Christ must not alwayes stand vponupon their authority, nor alwayes vse seuerity, but sometimes deale by milde intreaties and perswasions, Philē. 8, 9, 10. For Ministers be fathers, who be milde and deale gently. Secondly, the Spirite of the Gospell is the spirite of louelove. Thirdly, the Children of God being of an ingenuous spirite be more easily led then drawne, and doe better like of meekenesse then feare. Lastly, admonitions are like a bitter potion that must be sweetned with kinde words (as it were with Sugar.)
Tim.
What vse heereof?Vse.
Silas.
It serueth to admonish the Preachers to pray for a meeke and louing heart, and for discretion to know towardes whome to vse their mildenesse, 2. Tim. 2, 25. Iude 22, 23. Secondly, hearers also by this are to be admonished, to bee bowed and wonne with their pastors beseeching voyce, least they deserue to heare his chiding and threatning voyce; remembring what hee looseth or bindeth on earth, according to the word, shall be loosed and bound in heauen.
Tim.
What may wee obserue by the illatiue particle [therefore?]
Silas.
It hath respect vntounto the doctrine taught formerly; as if he should fay, Seeing the Iewes are cast out of the Church for their …, and you Romanes are elected of God, and called to the faith of Chirst in their roome; euen for this cause you must bethinke your selues what seruice and thankfulnesse you owe to God, how deepely ye be engaged and obliged to him.
Tim.
What is the lesson we are to take from hence?
Silas.
That Christians are to be moued vntounto duty towards God and man, after the doctrine of his grace and louelove towards them be manifested. For as the eye guides the body, so doctrine gouernes duty; and what a foundation is vntounto an house, that the doctrine of grace is vntounto an holy life, euen the ground worke, roote, & spring of all good workes.
Tim.
What vse of this instruction?
Silas.
It confutes them which holde the doctrine ofVse. grace to be an enemy to a good life, and to open a window or gappe vntounto liberty in sinne, from which it recalleth rather. Also it serues to reproue them that teach duties without doctrine; or do not leade their liues answerable to the doctrine of grace which they doe know and professe.
Tim.
Come now to the matter or thing exhorted vntounto, and tell vsus what is meant by [sacrifice?]
Silas.
The word [sacrifice] is not heere put properlySacrifice twofold, proper and improper Of proper sacrifices, two ends and two kindes. for some outward sensible thing (as beasts) offered vntounto God by a leuiticall Priest properly taken, to testifie mans subiection to God, and Gods dominion ouer man; wherof some were gratulatory to giuegive God thanks after some speciall benefite receiued. Others were propitiatory to make atonement with God after certaine sinnes committed; for Paul expresly speaketh of liuing and reasonableThe improper spirituall sacrifice here meant. sacrifice: and he writeth vntounto all Christians to offer them, not to Priests and Ministers onelyonly. Therefore Bellarmine doth dote, who in libro de missa 10. Chap. 20. would build the sacrifice of the Masse vponupon these words, as if sacrifice were heere vsed in a proper sence; which if it were so, yet would it not make for the sacrifice of the Masse, wherein no externall oblation is saide to bee giuen to God: for Christs body was once offered of himselfe, and is now in heauen, there to remaine till the end: but it is vsed heere vnproperly for the mortification of our sinfull lusts, sticking in our corrupt reason, and will, euen after regeneration.
Tim.
For what reason doeth the Apostle chuse to call this crucifying and killing of our lusts a sacrifice?
Silas.
First, to meete with an offence of the Iewes, whoReasons why Christian obedience is called sacrifice. misliked the Christian profession, because it had no sacrifice, as now the Papists except against our religion, for that wee hauehave no Altars, no Priests, no Oblations; whome we doe answere, as here Paul doeth the Iewes, that the Christian faith hath (sacrifices) but spirituall ones, as good duties of all sorts, Psal. 141, 2. Secondly prayses, Heb. 13, 13. Thirdly, Almes, Heb. 13, 16. Fourthly, a contrite heart, Psa. 51, 17. Fiftly, workes of our calling, Rom. 15, 16. Sixtly, martyrdome, Phil. 2, 17. Seauenthly, mortification, as in this text: but externall sacrifices we want indeed, because their date was out at the sacrifice of Christ vponupon the crosse, Iohn 18, 30. Heb. 7. Secondly, to set forth the dignity of Christians, being nowe by Christ aduanced, to be themselues both the sacrifices and the priestes, (euen as himselfe was) a royall priest-hoode, 1. Pet. 2, 9. Priests and Kings to God, Reue. 1, 6. which should warne vsus of our duty, in being carefull to liue well. Thirdly, to put vsus in mind that the mortification of our corrupt nature, and the desires thereof, is as gratefull to God as sacrifices vnderunder the lawe, yea more grateful: sithence they without repentance and faith, were alwayes displeasing vntounto God: see Esay 1. Psal. 51. outward sacrifices beeing seuered from internall worship, offēded God: which ought to encourage Christians very much to be conuersant in this inward seruice of faith. Fourthly, it instructeth vsus that the exercise of Christianity, is vnpleasing to our nature, and very painfull, insomuch as it requireth a death and slaughter, euen of our dearest affections, that wee may liue to God: for there can be no liuing to God, without the sacrificing and killing of sinne; as the bodies of beastes were first killed and then offered: and as Christes body on the crosse was cruelly murthered: So (if we will bee true Christians) must the body of sinne be vsed, euen mangled, cut apieces, pierced, tortured, yea the heart-bloud of sinne let out by the exercise of repentance and mortification.
Tim.
To what vse may this knowledge serue vsus?Vse.
Silas.
It reproues such as thinke it an easie thing to be a Christian, Math. 7, 14. 1, Pet. 4. 18. or that they can bee currant Christians, when they neuer striue to kill and destroy their lustes, such doe but deceiue their owne heartes. Iames 1, 22, 26, 27. let men take neuer so much paynes in prayer, reading, hearing, &c. yet if they suffer pride, couetousnesse, malice, fornication, hypocrific, and other affections vnmortified, they be no Christians indeede, though they be in name. Secondly, it exhorteth all which will hauehave any comfort or fruite of their profession, to set a work the Spirit of grace, which is in them to crucifie the flesh; that is, their remayning corruption, and to this end to take to them the sword of the Spirite (Gods worde) and to strike through the heart of sinne, by applying the threatnings of the law to it, and giuegive themselues to earnest prayer and often fasting, to vnfaigned confession of dayly sinnes, auoyding occasions of eueryevery sinne, not sparing nor pittying our darling sinne: bee it sinne of nature, of custome, of trade, bring it neuer such sweetnesse of pleasure, or profit, or worship with it, yea though the reuenues of our sinnes, were 500 pound a yeare: let not your eye pitty it, nor your hand spare it, take it by the throat, strangle and kill it, that it kill not thee. As Agar the bond woman was cast out of Abrahams family, so cast all thy slauish vices out of thy Soule. Remember what God did to Saul for sauing some of the Amalokites Cattell aliue, he deposed him of his kingdome: so will hee banish thee out of his celestiall kingdome, if thou suffer but one sinne to raigne. As the hoast of Israel had peace and safety when Achan was found out and executed: so search thy heart for that hidden and deare sin, which as yet liueth and is mighty, and slay it, or else thou shalt neuer hauehave peace to thy Soule, or safety from destruction; for he that beareth but with one sinne is guilty of all, Iames 2, 10, 11. The obstinate transgressors of one known law, despise the whole authority of the law maker, and Sathan can enthrall and draw to hell by one sin serued, as wel as by forty.
Tim.
You hauehave spoken of the Christian Sacrifice, it is nowe time we heard the cond tions opened vntounto vsus?
Silas.
First, it must be free and willingly offered, noted in this word (present, or giuegive vp) a speech borrowedProperties of our Sacrifice. either from sacrifices of Beastes freely presented at the Altar to be giuen to God; or from seruants willinglie presenting themselues in their … presence, readie to do them seruice; so ought our Christian duties to be performed with a good will, Rom. 6, 16. Psalme, 119, 14. That which Paul saith of giuing to the poore must bee applied to other, good workes, they are not accepted, vnlesse they bee cheerefully done: for God loueth no compulsion or necessity in his seruice, but a chearefull doer. Secondly, it must be of the whole man (bodie) put for our selues, as Rom. 6, 12. 1 Cor. 9, 27. both bodie & soules, with the affections in them both. Body is rather named then minde, because sinne entred into the soule by propagation from the body, and are shewed forth in and by the members of the body.
Tim.
What are we to learne from this second condition?
Silas.
That God requireth the whole man. First, he created the whole. Secondly, the whole was redeemed by him, 1 Cor. 6, 20. Thirdly, the whole must bee glorified. Fourthly, the whole was giuen to sinne before new birth. Fiftly, God giueth himselfe wholly to his Children, therefore they must not giuegive him a part: and indeede we giuegive nothing except wee giuegive all, for God deseructh, and is worthy of all, euen the whole hart, soule, mind, and might.
Tim.
What vse hereof?
Sil.
This doctrine reprooueth Nicodemits, which giuegive their bodies to Idols, and keepe as they say their heart to God, God will not bee serued with the one halfe, offer to him all or none. Secondly, such as outwardly worshippe God with their bodies, but keepe their hearts and affections for the seruice of sinne, as hypocrites doe. Thirdly, it exhorteth all Christians with all their faculties of Soule & body, to decline from euill of all sorts, and to doe all good duties of all kinds, towards God and man: let their iudgement stoope to the wisedome of the worde, and their affections bow and yeeld obedience to the authority of the word: let their bodily members bee no seruants to sin, but instruments of right cousnes, Rom. 6, 13.
Tim.
What bee the next conditions of our Christian sacrifice?
Sil.
It must bee (liuing) that is, of our selues which liue and not of dead bodies of beastes, and to shewe the chiefe part of this our sacrifice, to be (Faith) whereby our soules liue to God. Also the more we do liue to God, the more sinne is killed: righteous persons alone are fit to offer this sacrifice, for they alone liue to God, Rom. 1, 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God, for they be dead in sinne, Ephe. 2, 1. they doe not liue by faith.
Fourthly, it must bee holy, that is, pure and separated from all earthlinesse and sinfull corruption, so is this sacrifice in part: the sanctification of the Spirite, which causeth the faithfull to offer vp pure hearts to God, in a good measure separated from mixture of sinne. This was represented in the spotlesse Sacrifice of the Lawe: therefore wicked men cannot offer this sacrifice, for they still liue in their … without holinesse, and so themselues and their offerings are abhominable, Tit. 1, 5.
Fiftly, it must bee reasonable, that is, spirituall, so expounded by Peter, 1 Pet. 2, 5. Our Sacrifices may not be Massing, popish, or Mosai call outwarde ones; but inward of the Spirit and minde, Iohn 4, 24. For this is reasonable, because a reason of it may bee giuen out of the word, for God is a spirit; & they be of our selues which are reasonable, and offered to Christ our redcemer, as a reasonable thing. More particularly our reasonable seruice be our Theological vertues, faith, Hope, louelove, 1 Cor. 13, 13. The oricall gifts, knowledge, wisedome, &c. Our morall giftes, …, mercy, chastity; our politicall vertues: all these are reasonable sacrifices.
Tim.
What is the first reason whereby this sacrifice is confirmed and … to vsus … text?
Silas.
From the mercies of God, euen his spiritual mercies, which are called mercies in the plurall number, because they are many (to wit,) election of grace, calling to Christ, iustification by faith, sanctification by the spirit: by all these mercies (which are eueryevery one of them more woorth then a thousand worldes) hee beseecheth them to obey God by mortification of their lusts.
Tim.
What is our Doctrine?
Silas.
That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life. As if a Mother should beseech her childe to doe something by the wombe that bare him, the paps which suckt him, the knees which dandled him, and all her entire compassions towardes him; how … should his heart bee, not to yeelde to her? so we should shewe our selues more then stony hearted if we yeeld not to God, when he that might condemne, dooth beseech euen by those tender mercies whereby he begat vsus, pardoned vsus, called vsus, renewed, and saued vsus. For this is the main end why he bestowes his mercies: see Psal. 130, 4, Also LukeSee Psal. 136. whole. 1, 73, 74. Secondly, whatsoeuer wee are or hauehave, bodily or spiritual blessings, it is al of his mercies. Thirdly, there can bee no sound obedience giuen vntounto God, but that which springs from the … of his louelove and merciemercy: for that which is constrained by feare is hypocriticall.
Tim.
What Vse are we to make of this Doctrine?
Silas.
It condemnes such as by Gods mercies are the more emboldned to offend: it is a fearfull signe of a desperate wicked man, when by the kinde vsage of God he is made more wicked: as hee is a bad sonne which is worse by his parents louelove. Secondly, such as forget his mercies: whereof good Christians ought to keepe (as it were) a register, that as they are tempted to any sinne, they may checke it with remembrance of some merciemercy, as Ioseph did; or as they become dull and slow to good duties, they may quicken themselues with meditation of some mercifull kindnesse, and with thoughtes of some mercy, alwayes resoluing, that the more deepely they hauehave drunke of the mercies of God, the more they bee bounde to liue well and godlily: as our Sauiour saith, God will require much, where he hath giuen much. It is by Ezra to the Iew, and by the Prophet Esay to Ezekiah imputed as a fault, that they forgat his mercies, and rendred not to God according to his great goodnesse.
Tim.
What is the second reason?
Silas.
It is taken from the effect of this sacrifice, because GOD accepteth such a sacrifice so well qualified, for they are after his owne heart. For God being a spirit and holy, cannot but delight in holy and spirituall …, being offered vp in the name of Christ, 2 Pet 2, 5. and proceeding from faith & the Spirit of God, Heb. 11. 5, 6. Gal. 5, 22, 23. A great encouragement to eueryevery Christian to labour harde in the deniall of himselfe and mortification of his lusts, to know this to bee accepted with God. Must wiues study to please their husbands, 1. Cor. 7. 34. and seruants their Maisters, Ephe. 6, 5. euen their vncourteous maisters? 1. Pet. 2, 18. How much more then ought you to please God, your Lorde, husband, father, and redeemer, who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens? 1. Pet. 1, 4. These two reasons can be of no force with an vnregenerate or euil man or woman, which neuer were partakers of his sauing mercies, no not of one crum of them, nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God; but the godly which hauehave receiued but one drop of Gods merciemercy in Christ, and are led by his Spirit, these will be mighty perswasions to make them more vpright & zealous in Gods seruice.