Commentary on Romans, Treatise · Chapter 7 · Dialogue 14 – Dialogue 15
DIAL. XIIII.
Verse 18. For in me, that is in my flesh, dwelleth no good thing, for to will is present with me, but I finde no meanes to performe that which is good.
Tim.
WHat is the summe of this Text?
Silas.
It containes the second paroxisme or fit of Pauls spirituall conflict, which doth heerein consist, that when his will was prompt and ready to doe good, it had no good effect, but a quite contrary, being forced by dwelling-sinne, to doe the euill he willed not, and not to doe the good which hee willed.
Tim.
Wherein differeth this fit and part of his conflict from the former?
Sil.
In the former fit Paul was troubled that his sinful infirmities hindred him from doing good, and forbcaring euill things, so perfectly as hee would and should now heere in this second fit he is molested with this, that he found his vpright purpose and heart so weake, and sinfull corruption so strong, as it did some-times drawe him vntounto things and actions directly contrary vntounto his renued mind, and to Gods holy will: the goodnesse of his will, was not answered with sutable deeds, but the quite contrary rather.
Tim.
What be the parts of this Text?
Silas.
Two: First, a proposition in these words, [I know that in me (that is) in my flesh, dwelleth no good thing.] Secondly, a reason in these wordes, [for to will is present with me, &c.
Tim.
What is meant by this that he saith, [I know?]
Sil.
Thus much: as if he should frankely say, I freely and frankely acknowledge it as a thing known certaine vntounto me to be so. Thus the holy Apostle hideth not, but ingenuously confesseth his weaknesse and disability to effect what he willed well.
Tim.
What are we to learne from this?
Silas.
In this example of the Apostle, we are to note a Christian duty, that wee must not dissemble the weakenesse of vnregenerate nature, but be ready to confesse it ingenuously, and to acknowledge it when it shall make to Gods glory, and the good of others. Secondly, this reproues such Hypocrites who will not be knowne that they hauehave any conflict in them, or finde any defect, as if they did onelyonly that which is good, without all strife.
Tim.
What good is that he speakes of, when he saith, it is not in h mselfe?
Silas.
Not naturall nor morall, but spirituall good; by the doing where of God is well pleased. The earnest desire and study heereof, he complaineth, that hee alwaies hath it not in him.
Tim.
But the Apostle had the holy Ghost dwelling in him, how then doth he say, he had no good dwelling in him?
Sil.
When he saith, that there is no good dwelling in him, he expounds himselfe and saith, that hee meanethNon loquitur de carne Physice, sed I … ogice. …. it of his flesh. For by this worde flesh, is not meant that externall part of man which is called the bodie: but the sinfull corruption of our Nature, which is conueyed into vsus by carnall generation.
Tim.
But this was mortified and cured in Paul by the grace of Sanctificat on, how then could hee say, [That he hath flesh?]
Silas.
His sinfull corruption was indeede mortified, but yet in part onelyonly: and therefore by flesh, is heere meant that remainder of sinne, which doth still sticke in his reason and will, and other parts of his soule and bodie, which may be thus more plainely expressed. The Apostle meaneth by his flesh the whole man, so farre as he was not regenerate, & had not perfectly and vniuersally put off the olde man and naughtinesse of nature.
Tim.
Shew vsus now what is meant by awelling?
Silas.
A firme or fixed seate or abode; which is more (not to dwell) then not to be in him.
Tim.
What is the meaning of this whole sentence, That there was no good dwelt in … flesh?
Silas.
Thus much: that by reason of sinne that was resident in his nature, his purpose and care of spirituall good was not so firme & constant, but that it was tumbled & ouerturned sundry times, by the contrary blasts of euill lusts and concupiscence.
Tim.
The Words being thus expounded, tell vsus now vvhat vve are to learne out of them?
Silas.
First, that Paul did diuide himselfe into two parts; whereof the one is heere called the flesh, and the other the inward man, verse 22. Secondly, that a regenerate party as he hath two parts, so he knowes them, & can discerne them; as Paul heere complaines of his flesh; but afterwards giues thankes for his inner man. Thirdly, godly personnes are corrupted and depraued not in senses or sensuall parts and affection onelyonly, but in their will and minde. Fourthly, if it bee thus with beleeuers, much more is it with them that beleeue not that there is no good in their flesh. Fiftly, they are deceyued, which thinke, that though men beleeue not, yet their minde remaines perfect in nature, able enough in all thinges to direct them to that which is right. Sixtly, they also are deceiued, which thinke, that before regeneration a man may do good workes, which may please God, & to merit of congruity. Lastly, they are deceiued, which say; that if men do what lyeth in them, then God will grant them his grace: for let men vnregenerate do what they can, yet they do naught but what is euill. For their flesh and corrupt nature, is the ground of all that they do, & therefore they must needs sin. For the flesh is aduersaric to all good, and parent to beget all euill.
Tim.
What other instructions are to bee gathered from this part of the Text?
Silas.
That no regenerate person can perfectly keepe the Law, because they hauehave flesh in them. Secondly, that euill motions be sin, for they are called flesh. Thirdlie, that the best things which best men do, neede forgiuenesse, being stained with flesh.
Tim.
Now come to the second part of this Text, and tell vsus what is the summe of it?
Sil.
This second part containes a reason of the proposition in the former Verse, that howsoeuer hee could3. Part. will that which was good, yet his sinful nature so pluckt him away, and hindered him; that not onelyonly he fulfilled not the good which he would, but the euill which hee abhorred, and therefore there was no good in his flesh.
Tim.
What is heere meant by [To will is present with me?]
Sil.
By will is meant, not absolutely to wil, or to wil euil, but he meaneth the willing of that which is good, as was expressed before: and by (present) he meaneth that it is ready at hand, on eueryevery side pricking him forwardes to God, as corruption is readye to incite him to euill: and [by me] he meaneth me Paul as I am renued, or touching my inward man.
Tim.
What is the instruction to be taken from these wordes thus expounded?
Silas.
Seeing Paul affirmeth of himselfe being regenerate, that his will was earnestly bent to God, it followes that a ready purpose and inclination of the heart in all things to please God, doth agree onelyonly vntounto that man, whom God by his grace hath made a new man. Examples heereof we hauehave in Dauid, Psalme 119. in Barnabas, Acts 11, 23. In Ioshua, I and my house will serue the Lorde, Iosh. 24, 15. For as it is a marke of a wicked man willingly to purpose to liue in any knowne sinue; so, when as there is a wil prepared in eueryevery thing to please God, this is a note of a new man.
Tim.
What vse is to be made of this point?
Silas.
First, it admonisheth the godly to striue for this readinesse of will after doing good things. Secondly, it comforteth such as finde this in themselues, beeing a testimonie to them of their regeneration. Thirdly, it is a witnesse against such as lacke it and hauehave the contrarie: let such betimes bestirre themselues to get their hearts changed.
Tim.
What is the meaning of that which followes (he found no meanes to performe that which is good?)
Silas.
Thus much, that when he had a desire & wil to doVoluntas bonum eligit, care bonum eligit intercipit. Paraeus. good things agreeable to Gods law, hee did lacke abilitie in his deedes to performe what his will purposed to do; as prisoners that are escaped, would goe twentie miles a day, yet cannot go one; sicke men that do recouer, would walk vp and downe, but are too weake yet to do it; poore men which would doe more good then they are able: so the regenerate they purpose and would do a great many things, which they lacke strength to effect and do.
Tim.
This should shew that Paul was no regenerate person, for of such the Apostle saith, that they hauehave from God both the will and the deed?
Sil.
In that the Apostle would do that which was good, he had this of God, which prooues him a regenerate man: for when the Apostle sayeth, the deede and performance is from God as well as the will: he meaneth not that it is so alwayes, and in eueryevery particular act of a renued man, but often times it is, and for the most part as it pleaseth God to giuegive assistance: therefore it is saide there, according to his good pleasure; now Paul for most part, could as well doe good as will good.
Tim.
What instruction ariseth from hence?
Silas.
That it is not possible for any godly person whatsoeuer, to doe any good so perfectly, as that there shoulde not be any sin in it: the reason is first, because the godly being not perfectly renued, therefore there must needs be some want and defect in the greatest good they doe. Secondly, because wicked desires be neuer absent from them wholly, therefore good is neuer done perfectly by them: for as godly persons cannot perfectly doe euill, because they hauehave good desires in them, which resist sin and call the to the right way: so they cannot perfectly perfourme that which is good, because they want not euill desires, to corrupt and hinder them.
Tim.
Seeing this is so, to what purpose and end is it then that God should forbid them eueryevery lust, and command them with all their hart to louelove him?
Sylas.
Though the godly cannot be perfect, yet these precepts are not vnprofitable to bee set foorth vntounto vsus to bee learned; for they serue the godly first to let them vnderstand that they hauehave neede of a remedy and must seek it, seeing they hauehave sin; as sicke men must seeke for a medicine. Secondly, they are by these precepts put in minde whereunto in this mortall life, by profiting they must endeuour themselues. Lastly, they knowe by them whereunto they shall attaine in the blessed immortalitie of the life to come; for vnlesse these precepts one day should be perfourmed, they should neuer at al hauehave beene commanded.
Tim.
Now shew vsus how we may apply these things vntounto our benefit and ed fication?
Tim.
First, it ministreth occasion of being humbled, euen in and for the verie best actions of our life, which beeing vnperfect and spotted, cannot please God without par don by Christ. Secondly, it reproues such as hauehave their minds lifted vp, when they hauehave done or spoke something well, whereas the imperfection of the deede ought to bee before them to abase them Thirdly, when Christians hauehave shewed their best care and endeuour to doe good things, they must not bee discouraged for such wants and faults which stick vntounto their doings; but heartily repent, asking fogiuenesse of Christ, and striuing to do better. For as an earthlie father perceiuing in his childe a good will and defire to please him, taketh that hee doeth in good woorth though it be faultie: so will God spare his owne children, that doe good things willinglie though weakly, Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him. Lastly, it reproueth such as thinke the keeping of the law to bee possible; whereas it is a transgression of the law, not onelyonly to doe what wee should not, but to doe lesse then we should; a want of perfection breaks the law, no lesse then an euil done; from such defects none are free, no not Paul himselfe.
DIAL. XV.
Verses 19.20. For I do not the good thing which I wold, but the euill which I would not, that I doe. Now if I doe that I would not, it is no more I, but sin that dwelleth in mee.
Tim.
VVHat doth this text containe?
Sylas.
A proofe of the former reason in the 19. verse, & a conclusion drawn from thence in the 20. verse.
Tim.
How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses, and what is it that we are to learne thereby?
Silas.
That which is set downe in these two verses, is not altogether the same, but differs at least in wordes; for heere the wordes (good and euill) bee put in, which were left out before: againe, these repetitions and rehearsals, they are not idle, but serue to good purpose, for thereby the Apostle would admonish vsus of two things. First, that we are to think, that these things which hee writeth of the spirituall combat, are verie necessarie for vsus, and can neuer be too much knowne of vsus. Secondly, that through our dulnesse they are not enough considered and marked; and therefore hauehave neede to bee much vrged and often repeated; repetitions hauehave good vse when they are timely vsed.
Tim.
What is meant by this, that he saith, he would hauehave done good?
Silas.
That it was the earnest desire and purpose of his heart to please God.
Tim.
What are we to learne from hence, that he saith I doe not that good I would?
ly, to embrace death willingly, which doth stoppe the breath of sinne. Lastly, in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne, to stand still vponupon our guard, and to flye to our Generall for succour in assaultes, that wee be not ouercome, or ouertaken at least, with temptation of sinne.