Commentary on Romans, Treatise · Chapter 11 · Dialogue 15
DIAL. XV.
Verse 18. Boast not thy selfe against the branches: but if thou boast, thou bearest not the roote, but the roote thee.
Tim.
VVHat is the drift of this Text?
Silas.
The same which was of the former, euen to exhort the Gentiles vntounto modesty, and to suppresse their pride, least they insult ouer the Iewes, as ouer broken branches.
Tim.
What he the parts of this Text?
Silas.
Two: First, the consequent or latter part of the former reason, taken from the condition of the Gentiles. Secondly, a new reason drawne from that which is absurd and vnhonest [but if thou boast.]
Tim.
Returne to the interpretation of the words, and tell vsus what is signified by [boasting?]
Sil.
To strout or to stretch out the necke, which is proper to al proud persons to look high and lift vp their necks: the meaning is, they shoulde not proudly contemne or reproach the out-cast Iewes, reioycing in their sinnes and miseries.
Tim.
What is meant by [thy selfe?]
Silas.
It is an Apostrophe or turning of his speech vntounto the Gentiles, whome he speakes vntounto in the singular number, as if they were but one man.
Tim.
What are wee to learne from these first wordes [boast not?]
Silas.
That it is not lawfull for Christians to reioyce for the sinnes and calamities of others, and to reproach them being falne. The reasons hereof be, first, it is a thing displeasing to God, which hath forbid vsus to ioy in other mens euils. Secondly, it is contrary to the example of Christ, who wept ouer Ierusalem, and prayed for his …, Luke 19, 41. and 23, 34. and of the godly, who lament the sinnes and harmes of others, as Iob 31, 29. and Paul, Phil. 3, 18. Thirdly, it is against charity, which is pittifull and reioyceth not in iniquity, 1, Cor. 13. 6. Fourthly, it is against common experience, which telleth vsus that the euill which hapneth to one, may, and oftentimes doth happen to another. Therefore wee shoulde in much meekenesse pitty others, considering our selues, Galat. 6, 1. A certain godly person hearing his Christian brother had committed adultery, mourned, and sayed, Hee fell to day, I may fall tomorrow. Lastly, it is against piety to reioyce for any mans fin, seeing it killes the soule of thy brother, which caused Christ to shedde his bloud, and grieueth the holy Spirit of God, also breedeth scandall in the Church, bringeth plagues vponupon whole nations and Churches. What a wickednes were it to take delight & insult for that which causeth such things.
Tim.
What profit are we to make of this first instruction?
Silas.
It reproueth such as are glad, because they see others offend, and take hurt by sinne, making it their sport and table talke, to prattle of other mens faults and losses, eyther speaking of it without all griefe for their brethren, and fearc for themselues, or glorying in their fal, and boasting proudly against thē; which men, do shew heereby, that not onelyonly al Christianity is quencht in thē, but are without any droppe of humanity, by which one man should releeue another, euen because he is a man. Many heathen which with griefe hauehave felt the euils of other men, as Acts 28, 2, 10. shall condemne such christians which scornefully looke vponupon, and speake of their neighbours euils.
Tim.
What may we learne from this, … Paul speaking to many, yet vseth the singular number (thy selfe?)
Silas.
It may teach vsus two things: First, that it is the office of the Minister particularly to apply the word to eueryevery one, because things generally spoken may instruct, but doth not so much affect and moue, as when it is fitted to eueryevery person, like a plaister laide to the sore, or a portion of meate meete for him that eateth it. Secondly, we learne that when the word of God is preached, eueryevery one ought to attend and thinke all that is spoken is spoken to himselfe; for while we post it off to others, it makes the word of God vnfruitefull to vsus. Godly, Dauid went into the Temple to heare what God would say vntounto himselfe. Psa. 85, 8. Acts 10, 33. The word is compared to medicines, meate, wine, &c. which will not at al profite vsus except they be of eueryevery one receiued.
Tim.
Proceede to the second part, and shew vsus what is meant by the [roote] and kow the roote beares the Gentiles?
Silas.
By the roote is meant Abraham the father of the faithfull, who is saide to beare the Gentiles, because their saluation depends vponupon the couenant which was made with Abraham and his seed. The summe is, that saluation came from the Iews to the Gentiles, who conferred no dignity at all vponupon the Iewes, but receiued all from them. Therefore it were very absurd and vnhonest to boast against the Iewes, which were to insult against Abraham the father and roote of the Iewes; for in despising that by which a thing stands, that thing must needs fall, and it is very wicked vnthankfulnesse to insult ouer them, from whom we take so much good.
Tim.
What is our doctrine from these words?
Sil.
That it is a very vnreasonable thing for Christians to deride the Iewes; for that is euen as ridiculous as if an house should boast against the wals that beare it vp, or the wals against the foundation which vpholdes them, or as a mans head or armes against the legs which cary them, or the coach against the wheele that supports it. Secondly, wee learne that vnthankfulnesse against Benefactours, is a very vncomely and filthy thing. The reasons heercof be, first we cannot abuse and scorne thē by whom God hath done vsus good, but that wee must needs scorne and deride God himselfe. Secondly, it is a blockish thing not to acknowledge them from whom we take good, and a wicked thing to requite them euill for good. Thirdly, it is a dangerous thing so to doc, for God hath threatned that euil shall neuer depart from the house of such. God will certainely plague vnthankfull persons, as he did the Iewes for their vngratefull doings to the house of Gideon, and towardes the Prophets, Christ and the Apostles; and Pharaoh for forgetting Iosephs kindnesse. Lastly, it makes men worse then beasts, for the Storke will nourish her Damme, and the Dogge will fight for his maister which feedes him.
Tim.
What vse is to be made of this point?
Silas.
First, it reproueth such as eyther forget their Benefactours,Vse. or foreslow to render due and meete recompence, if they may and be able. Secondly, it exhorts al Christians to be carefull, thankfully to repay good for good: such as be otherwise affected, it makes them worthy to loose all the good they hauehave, But on the contrary, God is well pleased with gratefull persous, and doth euer blesse them; whereof we hauehave an notable example in Ioseph, whose thankfulnesse to his parents God much allowed and prospered; as hee did also the Israelites for vsing kindly the posterity of Iethro, whoe mette them as they came out of the wildernesse: the like was done to Rahab, who entertained the Spyes: also in Dau d for the kindnesse to Ionathan, & Paul to Onesiphorus, &c. Wherefore as we desire it should go well with vsus, let vsus remember and consider them, by whom God hath at any time shewed any mercy eyther on our soules or bodies, name or goods; for he can neuer bee truely thankfull to God who is vnthankfull to the meanes by whome God doth him good.