Commentary on Romans, Treatise · Chapter 11 · Dialogue 18
DIAL. XVIII.
Verse 22. Behold therefore the bountifulnes and seuerity of God: on them which hauehave falne, seueritie: but toward thee, bountifulnes, if thou continue in his bountifulnesse: or else thou also shalt be cut off.
Tim.
SHew vsus what these words import and meane?
Silas.
The Apostle goeth forward in his exhortation of the Gentiles to Christian humility; and drawing towardes the conclusion of it, heapeth vp many reasons in a small roome, which hee woulde hauehave all beleeuers euer to hauehave before their eies; this one verse containeth foure motiues vntounto modesty and lowlinesse of minde. First, from the example of Gods seuerity in cutting off the Iewes. Secondly, from the efficient cause of the vocation of the Gen tile, (to wit) Gods bounty or goodnesse. Thirdly, from the condition vponupon which they holde this bounty, namely, if they continue in this estate wherein his goodnesse hath set them. Fourthly, from a commination of destruction, if through pride and security they forsake the Gospell and loose their faith; which is spoken to the whole nation, not to any singular person, which cannot bee cut off, yet this caution is profitable.
Tim.
Now to the interpretation, and tell vsus what doeth [bounty and seuerity] signifie?
Sil.
Bounty signifies the clemency of God, and his great readinesse to doe good vntounto, and to pleasure men. Seuerity signifies that extreame rigour in God, whereby hee dealeth with his enemies precisely and exactly according to their descruings, or the cutting off of his enemies according to extreamity of iustice.
Tim.
What may be meant by [behold?]
Silas.
It is as much as to muse vponupon and diligently to consider in our mindes, till they be so plaine and cleare to vsus, as things which we doe see with our eyes.
Tim.
What doctrine are we to learne from these words thus declared?
Silas.
That goodnesse and iustice, mercy and seuerity, are both to be sound in one God, see Exod. 20, 5, 6. and 34 6, 7. Rom. 2 4 5.
Tim.
But are not mercy and seuexity contrary qualities, how then can they fall into the nature of God? Is God contrary to himselfe?
Silas.
These qualities agree together, and are not repugnant in God, but are contray onelyonly in their effects vponupon men. One and the selfe same God is mercifull and seuere in respect of diuers persons vponupon whom he worketh, but is not contrary to himselfe, no more then a good Gouernour is contrary to himselfe, when hee seuerely punisheth euill doers, and praiseth such as doe well. Also one and the … same sunne softneth the waxe, but hardeneth the clay, yet hath in it no repugnant qualities, though it bring forth contrary effects, according to the nature of the subiect, or matter on which it worketh.
Tim.
What vse are we to make of this doctrine?
Silas.
First, it confutes those ancient heretikes the Manichees,Vse. which faigned two Gods, the one good and the author of blessings; the other seuere, and the author of punishment; wheras Paul calleth one selfe same God both good and rigorous. Secondly, it warnes all which hauehave any authority publike or priuate, to beare this image of God in their gouernment, neyther to bee altogether remisse or wholly rigorous, but to mixe kindnesse with extreamity, according to the condition of persons and crimes.
Tim
What is the next Doctrine?
Silas.
Out of the word (behold) we learne that Christians are bound to bend their mindes to thinke and meditate vponupon, both the goodnesse and wrath of God. For God doth heere enioyne it as a duty [Behold.] A gain, Moses in Deut. 32. and Dauid in Psal. 78, 11, 12, &c. rebuke the Iewes, because they let Gods goodnesse slip out of minde. So doth Ezra in Neh. 9, 35. and in Hag. 1, 5. the people are charged to set their hearts vponupon Gods seuerity, and elsewhere often. Moreouer, the consideration of Gods goodnesse and rigor, is many wayes beneficiall to Christians, which are carefully and religiously occupied thereia. For this consideration will prouoke & stir vsus vp to faith, to put our trust in God, whom by good and long experience, wee hauehave founde most good and faithfull in his promises, Psal. 4, 1. 2 Tim. 4, 17, 18. Secondly, to praise God & to be thankful for his gracious fauour, which is a thing of God much set by. For he loueth thankfulnesse and praise, Heb. 13, 15 16. Thirdly, to louelove him againe, who hath done vsus good, and to labour to render much obedience vntounto him, of whom wee receiue much, Psal. 116, 1, 2. Fourthly, to walk in reuerence and awe of offending him, because of his mercies, Psal, 130, 4. Lastly, to be humble, seeing wee are beholden to his bounty for all, receiuing of his goodnesse whatsoeuer good we hauehave.
Tim.
What commodity commeth to vsus, by thinking on the seuerity of God?
Silas.
It may make vsus to pitty others which are falne into misery. Secondly, to be watchful, and to take good heede to our selues, striuing continually against carnall presumption, and worldly security; yea and to leaue eueryevery sinne which kindleth Gods anger, and draweth downe his seuere iudgements, and to hold vsus in a constant course of wel-dooing, that we may escape his sharp roddes.
Tim.
Let vsus proceede to looke a little further into his seuerity first, and afterward into his … towards them which felt seueritie: tell vsus who be they which be meant by falne?
Silas.
The Iewes which for their vnbeleefe were cut off from the Church and Kingdome of Christ, as Verse 20. This seuerity towards them, appeareth two wayes: First, in the good which they lost, whereof reade Rom. 3, 2. and 9, 4, 5. they lost the couenant and all the benefits thereof, euen temporall and eternall happinesse. Secondly, it appeared in the extreame euils vnderunder which they nowe so long (that is, a thousand sixe hundred yeares) hauehave lien. These euils are bodily, as banishment from their owne Land also infamy and reproach intollerable; and spirituall. As the Israelites being in … do complaine in the Lamentations of Ieremy, Chap. 1, 12. That there was no sorrow to their sorrow; so may I say, that there was no seuerity like to this seuerity, so long to forsake a people, that so long time had bin his people, and so much blessed by him, and renowned before the world, to be made now a by-word, a Prouerb, a gazing and looking stocke to all the world, so as the name of the Iewes, which was once a most glorious name …. 2, 17. is now growne to be most odious. Let all men beholde and consider this seueritie with astonishment and feare.
Tim.
What Doctrine are wee to learne from this part of our Text?
Silas.
That God neuer … and sheweth foorth his extreame rigor, but vponupon desperate enemies, which by obstinacy in their vnbeleefe and sinne, make themselues worthy of it. God indeede was very seuere, but towards whom? Euen towards such as fell by infidelity, and had long despised his corrections and goodnesse, & at last openly defied and murthered his only Son, which came to worke their redemption. Generally thorough the whole Scripture, where the seuerity of God is menaced, or any effect of it is mentioned, there is withall the cause set downe (to wit,) the rebellion of vngodlie sinners. See Psal. 1, 1. and 2, 12. and Psal. 11. and 37. Also Exod. 20, 5, 6. and Ier. 5, 9. and 7, 14. 15. And in very manie other places Gods vengeance is limited and restrained vntounto the impulsiue and meritorious cause, euen mans iniquity, to teach vsus, that God strikes not blindly at all aduenture (as Poets faigne of fortune) but with iustice, wisedome, and great patience.
Tim.
What profit should Christians make by the meditation of this Doctrine?
Silas.
First, it must serue to reproue such as are too seuere, or cruell rather, greeuously punishing without any desert at all, as Iezabel who slew innocent Naboath, Hered who beheaded Iohn Baptist, the Iewes who killed Christ, the Apostles, and Steuen, &c. the Papistes who burned the godly for consession of their faith, and constancy in it. Secondly such as punish for a fault, but are more seuere then the fault merits, vsing vtmost rigour, where as paine would be inflicted with moderation: many Parents, Maisters, and Rulers are ouerseene in stretching the smart beyond the harme. Thirdly, them who doe … great offenders whome they ought to condemne: they which thus proceede, are vnlike the most … God, who as he … not destroy the good with the bad, so he will not let the transgressors go free, nor hold them innocent, Exod. 34, 7. Let all such repent and flye to Christ for pardon. Secondly, it serues to exhort all rulers, as they desire to tread in the steps of God (the iust Iudge of the world) so they … earnestly to it, to draw out the sword against such as do ill, Rom. 13, 2, 3. remembering Ely his lenity, and what end it had, yet so as they neuer proceede to extreame & last punishments, (such as bee excommunication in the Church, death in the Common-wealth, disinheriting in a family) but as Chyrurgeons doe proceede to cut off a member (as an arme or leg, when there is no other remedy, and all other meanes bee vnauaileable, so these capitall and grieuous paines would not be inflicted and laide on men, but when the great good of the weale publike, and vncurable naugh tinesse of the delinquents doe require it. This is to be iust as God is iust for quality; for no creature can be so for equality, an endeuour to come as neere him as wee may, is all we are to doe. Lastly, an admonition we hauehave, as wee would not drinke of the dregges of his wrath, and feele his bitter seuerity, to bee very carefull not to drinke in sinne with greedinesse, going on in euill with contempt of God and his word.