Commentary on Romans, Treatise · Chapter 12 · Dialogue 2
DIAL. II.
Verse 2. And be not conformed vntounto this world: but be ye transformed by the renewing of your mindes, that yee may prooue what is that good, that acceptable, and perfect will of GOD.
Tim.
WHat is the matter and method of this Text?
Silas.
It containeth the second generall preceptCoherence. concerning all Christians of eueryevery degree and sort. For the forme of it, is set downe negatiuely, & then amplified by the contrary affirmation. We are forbid to follow the fashions of this worlde, and … enioyned (if we will please and serue God) to make the will of God (reuealed in his word,) the rule of our life and manners: which will is set forth by three especiall qualities. First, good. Secondly, acceptable. Thirdlie,Summe. persect. This verse then hath it in the explication of the former, expressing plainely what was there figuratiuely set downe, teaching vsus the manner how Christians may offer themselues to God, namely, if they auoid the corrupt lusts of the world, and endeauour thorough the regeneration of the Spirit (which beginneth at the change of the minde, the principall part of mans soule) to allow and do the thinges which God willeth and approouerh, being good, acceptable, and perfect.
Tim.
What is meant by the world, and by being conformableInterpretat. vntounto it?
Silas.
Men vnregenerate and meerely naturall, and all which is contrary to Gods will, which is heere called the world, as often elsewhere, Iohn 14, 17. 1 Iohn 2, 14,Why naturall men be called the world. 15, 16. and chapter 5, 19, &c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes, which they obey with greedinesse. Also for that they wholly minde earthly things, louing them, and caring for the thinges of this life, neglecting heauenly things. The conforming to these men, is to like and allike them, and to bee like them in their conditions, to follow their fashions, forme, and guise of liuing, shaping our courses semblable vntounto theyrs, putting on their forme and shape in our behauiour. What the fashions of the world be, see 1 Cor. 6, 9, 10. Galath. 5, 19, 20, 21. 1. Pet. 4, 3. 1 Iohn 2, 14. Ephes. 4, 18, 19, 20.
Tim.
What is our doctrine from these words of the Text thus explained?
Silas.
Gods children must not in any wise make the manners of worldly and wicked men, the rule and patterne of their life & action. The proof hereof see Psal. 1,Proofe by scripture. 1. Walke not in the way of the wicked [ &c. and Prouer. 1, 10. and Chap. 4. 14. we are forbid to goe after sinners; wherunto agreeth that of Mat. 7, 13. forbidding to enter into the broad way: and that of 1. Pet. 4, 4. that wee should not run with the wicked vntounto the same excesse of ryot, nor to be companions with the workes of darkenes, Ephes. 5, 7, 11. All which do teach vsus, that in framing our conuersation, we may not imitate the fashions & deeds of euill men. The Reasons heere of be these: First, GodsReasons. people are a kingly Priesthood, Pet. 2, 9. therefore the fashions of worldly men do not become them. For, since the elect are made Priests vntounto God, it behooueth them to hauehave the whole life, and all the parts of it wel ordered (saith Chrysostom.) The Priests vnderunder the Law might not touch any vncleane carkas of men or Beasts, neither may Christian Priestes meddle with polluted rotten lustes, such as carnall men wallow or welter in. Secondly, the lusts of the world are not of God but of the diuel, Iohn 2, 16. But Gods children in their baptisme hauehave by solemne promise renounced the Diuel and all his lusts, and therefore may not follow them, without running into the guilt of perfidiousnesse, and promise breaking.
Thirdly, the faithfull hauehave put on Christ Iesus, Gal. 3, 27. and hauehave him dwelling in their hearts by faith, Ephes. 3, 17. Therefore they may not put on the sinfull affections, and foolish fashions of this world; for what communion between Christ and the world, from which he hath redeemed vsus? Also his Gospell and grace teacheth vsus to deny worldly lusts, Titus 2, 11. Fourthly, God and the corrupt custome of sinners, cannot both bee loued; for if we louelove the world and the things thereof, the louelove of God is not in vsus, 1. Iohn 2, 15. Iames 4, 3. The amity of this world is enmity with God, but Gods children are bound to louelove God aboue all, yea alone, all thinges bee for him and in him, therefore they ought to abhorre the world. Fiftly, it is dangerous euen in this life for the godly to do after the customes, or to delight in the company of sinfull men. Peter among worldly men learned to deny and sorsweare his Sauiour: Iehosaphat was forbid familiarity with Achab, Wilt thou louelove him whome God hateth? 2. Chron. 19, 1. and Iosias by conuersing with, and conformining himselfe vntounto an heathen king, loste his life, 2. Kings. 23, 29. The Israelites by framing themselues to the Egyptians in idolatry; Exo. 32, 1, 2, 3. and to the Moabites in adultery, Num. 25, 1, 2. pulled due & iust vengeance from God vponupon their owne heads. Dauid amongst the Philistims learned to dissemble, and was in hazard: see the title of Psalme 34. Sixtly, the ende of the children of this world, & such as fashion themselues like to it, is damnation, Phil. 3, 19. also see 2. Thes. 1, 9. 1. Pet. 4, 5. Lastly, the fashions, delights, pleasures, and lusts of worldly persons, doe in a short time vanish and passe away, as smoake or as a shaddow, 1. Cor. 7, 31. Therefore euen in this text they bee likened to a figure or image, (as also Psal. 73.) which hath insolidity, or vnsoundnesse in it. Now true beleeuers which are borne of God vntounto eternall glory in the heauens, 2. Pet. 1, 3, 4. must not imbrace thinges which bee fading and withering, of short continuance; it is not for such as be called to a blessed immortality, to glue themselues to vanities which hauehave no certainety nor durance.
Tim.
But hauehave the godly any need of this debortation which you hauehave so strengthened with Scripture and good reason? it should seeme they hauehave, seeing Paul writeth this to the faithfull Romanes.
Silas.
Yea very much, for God doth nothing superfluously and in vaine, he would not giuegive such an exhortation but on iust necessity: also by nature we are prone to fall into that from which God disswadeth vsus. Moreouer the lusts and fashions of the wicked be deceitfull aboue measure, and exceeding pleasant to the flesh & corruption of nature, which seeing the godly hauehave not wholly put off (for they are partly flesh, and partly Spirit) therefore they had neede to be warned, and by many reasons (as by bits or bridles) to be held in from running after the manners of this world; especially, seeing they cannot (there is a necessity in it) but liue together with mē of this world, therefore not without great heede and labour, prayer and paines, can be kept pure from the infection of this world: as it is no easie matter to keep them from beeing besmutted, defiled, or burnt and pricked,Similitudes which touch and handle Colliars, pitch, hot coales, or thornes. And besides all which hath beene sayd, to preserue the children of God from partaking in the fashions and spots of this world; this is not the least motiue, because the truth and power of Religion and Christianitie stands heerein. See Iames 1, 27. Let any person hauehave neuer so great knowledge of Scripture, and make neuer so godly a profession, yet if he ftriue not against the corruptions and spots of the worlde, but communicate in them and in his lustes (beeing like the vaine and wicked of the worlde) there is not a dramme of true Religion in him.
Tim.
VntoUnto what vses and profit may the meditation of this doctrine serue vsus Christians?
Sil.
First, it serueth to reproue and vtterly to condemneVse. their course as vnchristian, who make the fashions and con ditions of worldly men, the chiefe or onelyonly square of their behauiour, thinking they doe well when they doe as they see others doe, and in their words, apparrell, diet, actions, are like the most and worst men: but if they hauehave some or many, learned, rich, wise, and worshipfull persons for their precedents and guides; then they blesse their soules in their euill wayes, and no body must mislike or speake against them. Herein they be like those Iewes mentioned in the Gospell, who fashioned themselues in their opinions, traditions, and actions vntounto their rulers: yea so farre as they cryed against Christ, Crucifie him, crucifie him, onelyonly because the Scribes and Phacisies did hate him. So the tenne Tribes would be Idolatrous, because Ieroboam their king serued Idols. Thus examples of great men do great harme,Such maisters such seruants Regis ad exemplum … componitur …. and as a violent floude or … doe carry the common people after them, such as Princes be, such people will bee. Therefore it is to bee marked, that the Apostle doeth not say, ye may fashion your selues like vntounto such in the world which bee famous for wisedome, knowledge, authority, wealth; but for biddeth vsus to be like the world, without all exceptions. It mattereth not what sinfull men be for those thinges, though they shine in honour, and bee renowned for wit and policy, yet if they be secure and worldly liuers, we may not at any hand conforme our selues to them: but when any of you hauehave taken leaue to transgresse this precept of the Apostle, it will be but a poore plea at the day of Gods wrath to say; thou thoughtst that thou mightst hauehave done and said, as such and such men gaue thee example. Therefore, doe not deceiue your owne hearts, but bee wise, do not look what others do which be euil, or what great men doe which bewray themselues by their talke and doings to be of this world. Walke not thou in their wayes my sonne: do not tread in the same steps: for they shall suddenly and horribly perish, sinking downe vntounto hell in a moment, therefore choose none of their wayes: and albeit others wil admire and imitate them, yet feare thou that God, whose mercies hath elected and called thee to Christ, and doth now beseech thee not to conforme and fashion thy selfe like to the world. Secondly, heere is an admonition for all good Christians, to flye al vnnecessary and causelesse fellowships with vncleane liuers, and prophane worldlings, least by liuing familiarly with them, we do learne their fashions and maners: such as will flye a sinne, must flye all the meanes thereof. Reason and long experience doth assure vsus, that our fashions and courses will be such as theirs be with whom we daily conuerse. Hardly or not at all shall we bee helde from following and allowing their practises, whose persons we do like and liue with. This is that whereof the word of God so often warneth vsus: that as we shall learne vprightnesse and wisedome of them that bee wise and vpright, so we shall be peruerse, if we be companions with the peruerse and wicked. Such is the strength of sinne, as it easily poisoneth them that come neere it, euen like the pestilence.
Moreouer, our sinfull nature is so apt to take the contagion of sin, as flaxe and tinder to take the fire. Hence came those protestations of Dauid, Psal. 26. and 119. and that admonition of Paul, Ephes. 5, 11. which shoulde prouoke all men (as euer they do mind to obey this precept of not conforming) to auoide voluntary companie of vaine and vngodly persons. Thinke with your selues, if such godly persons, so wise and well mortified as Dauid was, durst not ioyne himselfe to corrupt and carnall company, vponupon feare to be like them: then howe much the more are others to looke to it, which by manie degrees are not so strong as this holy King and Prophet was? Oh, that you would once beleeue, that there were great hurt and hinderance vntounto godlinesse, in the conuersation with vngodly and vnrighteous men, whose words and workes shew them to be of this world, as Peters language descried him to be a Galilean.
Tim.
What other lessons from this Verse?
Silas.
Whereas the Apostle dooth not write, that yeeDoctrine. should go out of this world, and leaue it quite, and shut your selues in Monasteries and Cloysters, Iohn 17, 15. Neyther saith he, vse not this world, for wee bee commanded so to do, 1 Cor. 7, 31. and God hath giuen many thinges both for necessity and comfort, which hee woulde hauehave vsed in his feare: but saying thus (fashion or conforme not your selues to this world) Hence wee gather, that whatsoeuer is a property, guise, fashion, behauiour, custome, or practise of sinners and corrupt men, (as they bee such) this is euen cause enough why the children of God are to decline it, and to follow the quite contrary course. Diogenes thought that he should doe best when he did least what the common people did: but sure that course of life is most commendable and acceptable to God, which is most contrary to the fashiō of the world. The more and further that in our speech, gesture, attire, condition, or workes, we goe from the world, the neerer we come vntounto true godlinesse. As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist: so our Christian conuersation is the more holy and vnblameable, the further it is remoued from the customes and fashions of vnregenerate persons. Finally, seeing Paul writeth to men already iustified by faith, and sanctified, yea in a great measure: this putteth vsus in minde that this lesson is fit for the best Christians to learne and take out, and that it is a worke not of a day, weeke, monethmonth, or yeare, to flye the conformity and likenesse of the world, but such as men ought all their life long to be occupied and busied about; all time and care is heere too little.
This precept containeth one halfe of our repentance touching leauing of our sinnes, and is like those other precepts of ceasing from euill, Esay 1. 16. Psal. 34, 14. of destroying and crucifying the body of sinne, Rom. 6. 6. of mortifying our earthly members, and putting off the olde man, Col. 3, 5, 6, 7, 8. of denying worldly lusts, Titus 2, 12. of departing from iniquity, 2. Tim. 2, 19. All these differ not in substance of matter, but in termes; affoording businesse enough and enough againe to him that should liue Methusalems age. For what a worke and a doe about for saking of one foolish and sinfull fashion (I meane not of apparell, yet euen that way we can bee foolish and fantasticall enough, and as froward in retaining, as forward in receiuing them, but wicked doings,) how long ere one naughty vsage will bee left? what time and trauaile will it aske trow you, to rid our house of so many noysome cumbersome guests, as hauehave nowe long time haunted vsus: our sinnes of nature, custome, trade especially?