Commentary on Romans, Treatise · Chapter 12 · Dialogue 10
DIAL. X.
Verses 18, 19, 20, 21. If it be possible, in asmuch as in you is, hauehave peace with all men. Dearely beloued auenge not your selues, but giuegive place vntounto wrath; for it is written, vengeance is mine, I will repay saith the Lord: Therefore if thine … hunger, &c.
Tim.
VVHat vertues dooth these last verses of this Chapter exhort vsus vntounto?
Silas.
VntoUnto these two: the first is peaceablenesse, or louelove and care of a peaceable life. The second is meekenesse, in forbearing reuenge, vponupon this reason that Gods office is to take vengeance: which is confirmed by authority of Scripture, verse 19 20, 21. and set forth by the contrary of doing good for euill, in stead of taking reuenge. This is amplyfied by the euent, (so thou shalt heap coales) all is shut vp with this worthy Alphorisme, (bee not ouercome with euill, but ouer come euill with goodnesse.)
Tim.
How doth this precept of imbracing peace differ from that which enioyneth concord of minde, verse 16, and why are we to follow peace, and towards whom? and with what conditions?
Silas.
In the 16. verse, inward concord amongst Christian brethren was commended (as a thing simply necessary,) now the study of retaining peace with strangers from the faith, and infidels or heretickes (as well as Christians) is required, as this clause sheweth (with all men.) First, becauseReasons of a peaceable life God commanded it to be so. Secondly, he delighteth in peace, thence he is called the God of peace, Rom. 16. Thirdly, he hath pronounced them blessed, that keep and make peace, Mat. 5. Fourthly, many and sweete are the benefits of peace, but bitter and sundry are the fruites of contention, vexation of minde, waste of substance, &c. We are to follow this peace vponupon two conditions, wherein this precept differeth from the next before it, for wee must absolutely at all times, before all men prouide for things honest; but peace cannot be had but with certaine men, therefore he addeth conditions to limit and restraine this exhortation.
Tim.
What be those conditions, and what is the meaning of them?
Silas.
These conditions are not all one (as some thinke) but diuers: the former (if it bee possible) she weth that in some cases and with some men peace cannot be had, name ly when question is of religion, that God is to be offended by partaking with Idolators or heretickes, or when by our silence the truth is to bee betrayed, and our neighbours saluation hindered. In these cases with good conscience peace cannot possibly be retained; we cannot hauehave society with men in euill things and wickednesse, for our duty is to resist and oppugne such things according to our vocation, guifts and meanes, though peace bee broken: a godly dissention is better then a wicked peace; peace must be followed with holinesse, Heb. 12, 14. We ought so to hauehave peace with men, as we doe not make war with God. Hence Apostles and Apostlo like men hauehave chosen to contend by writing and preaching against errors & superstitions (see Paul to the Galathians, Augustine against the Manichees and Donatists,) rather then by holding their peace, to forsake Gods truth and the edification of the Church. The other condition is (so much as lies in vsus) which is put in, in respect of such contentious quarrelsome persons, as … one what he can to appease and please them, they will hauehave no peace, beeing like those of whom Dauid in the Psalmes complaineth, that made them ready to battaile when he spake to them of peace, Psal. 120. Towards these we shall doe our duty when wee are in our selues peaceably disposed, neyther giuing them, nor hastily taking from them occasion of dissention, but by all meanes prouoking them to quietnesse, that there bee no fault in vsus. Finally, bearing good will to their persons when we are driuen to hate and rebuke their vices, praying earnestly for their conuersion: this is all that lyeth in vsus to doe.
Tim.
Where unto tendeth the next precept?
Silas.
To perswade vntounto meekenesse and moderation of anger toward such as offer wrong vntounto vsus; albeit the Apostle had forbad vsus before, not to recompence euill for euill, yet knowing the pronnesse of our corrupt nature to take reuenge for iniuries done, vnderunder pretext that we may be dastards and cowards: and to shew how hard and excellent a thing it is, meekely to suffer: therefore in other words he repeateth againe his exhortation, saying [auenge not your selues] which is set forth heere by the contrary duty (giuegive place vntounto wrath:) this is by some and may be vnderstood of the wrath of our enemy, whereunto if men giuegive way, they doe oftentimes purchase peace, their wrath being mollified by patience. For as thunderings makes a great noyse, and breakes downe strong things when they hit vponupon things that resist them, as Okes, &c. so do guns also ouerthrow wals and towers: but meeting with things soft and yeelding, they doe very easily penetrate and pierce through; they loose their strength and doe no harme. Likewise, the wrath of men is much asswaged, and sometimes quenched by yeelding, and silence, or soft answeres, but it is made more hot by resisting. This sentence also may bee vnderstoode of our owne anger, which eueryevery one is to bridle and to moderate. But Paul meaneth this especially of diuine anger and reuenge, which we must suffer to shew it selfe foorth against our aduersaries, and not preuent it by our impatiency and fury. This to be the most naturall sence appeares by that which followes; for it is written (Vengeance is mine,) a text fetched out of Deut. 32. 35. where God threatens that in his due time he will take vengeance vponupon wicked liuers.
Tim.
But how may we be assured that God will be auengedDoubt. vponupon them which hurt vsus, and vponupon what reasons are wee to leaue vengeance to him alone?
Silas.
First, because it is his office [Mine is vengeance,]Solution. now he will neglect nothing that pertaineth to him. Secondly, Gods children are deare vntounto him, euen as the apple of his eye, so precious in his fight, that he will not forget their iniuries. Thirdly, there is no hurt done vntounto any, but first there is iniury done to God by transgressing his Law. In all wrongs to our neighbor, God is first wronged, which he must punish. Fourthly, GOD is the Iudge of the world, and it belongeth to him to do eueryevery man right. Fiftly, he can be auenged without perturbation or passion, and so cannot we. Moreouer, God will do it more sharply, and with more seuerity then we can do. Lastly, if we do it our selues, we do not onelyonly spoile God of his right aud authority, (as if a subiect shoulde wrestthe sword out of his hand, and depriue our selues of his protection and defence;) but whereas in taking wrong we were meere sufferers of euill, in the auenging of wrong, we become the doers of euill, and sinners; & so liable to Gods auenging hand as well as our enimies. And lastly, we shew our selues vnlike to Christ, and like to Satan; therefore the onelyonly way is to leaue & commit our enemies onelyonly vntounto GOD: not that we are to desire his vengeance vponupon our neighbors, or to take pleasure in it: but hauing prayed heartily for their conuersion if they continue malicious, and hee punisheth them, we are to delight more in Gods Iustice, then in theyr paine.
Finally, this precept bindes priuate mens hands, and not Magistrates, whose duty it is to take vengeance. Ro.Magistrates be lawfull auengers. 13, 2. not for himselfe, as this Text faith, but on the behalfe of God, whose Minister he is, and of his neighbour who is offended. Also, it is no breach of this precept in our extreamities, to flye to Magistrates for succour, so it be not with a reuenging minde to make him the instrument of our hatred, but with an honest purpose to preserue our selues and others whom wee hauehave charge ofHow we may vse Lawe and authority. from dangers.
Secondly, to hauehave the wrong dooer brideled and amended by moderate corruption. Thirdly, to hauehave scandall remoued from among Gods people. Fourthlie, to hauehave others feared from euill doing by example of their punishment. For these ends, it is as lawfull for vsus to vse the Magistrate, as to vse the Sunne, or ayre, or any other creature or ordinance of God. Paul appealed to Caesar, and called for helpe against those which had vowed his death, Acts 23, 23, 24.
Tim.
What is meant by the next exhortation?
Silas.
By hunger and thirsting is meant necessities of all sorts, and by giuing bread and drink all duties of humanity (by a Synecdoche) which for charity sake we are to performe euen to an enemy (after the example of theAugustine vnderstandes by coales of fire, the burning gripes of Repentance, making anenimy relent, beeing mollified by benefits, as Ierom saith. Others, of burning charitie, & fire of louelove as Martyr and Lyra. Others of both, as M. Caluin, &c. Samaritan) if he bee in want, and that by our kindnesse we do not maintaine him in his sinne, or against God & his King and countrey. This is the greatest triall of our Christian louelove, Math. 5, 44. Luke 6, 35. By coales of fire, is meant diuine plagues and punishment which hang ouer the heads of such malicious men as will not bee conquered by our beneficence and weldealing with them, (thus M. Beza, and most rightly.) And heere is shewed not the purpose of the doer, but the euent: that this is the best sence, appeares by comparing this place with Pro. 25, 22. whence it is taken, and by other places wher the same phrase is vsed in the Psal. 18, 13. and 120, 4. to note the kindling of Gods wrath and iudgements. [To be ouercome by euill] is to be impatient for wrong done to vsus, and to study reuenge. To ouercome euill with goodnes, signifies to shew mercy and kindnesse where we receiue euill. This is a more noble victory to conquer our selues, then if we ouercame a Citty. Fortior est qui se quam qui fortissima vincit. Nobile vincendi genus est se vincere posse.
This is it which wee are mightily to striue vntounto, as a most excellent degree of perfection. Be perfect as your heauenly Father is perfect; for he is kinde vntounto the vnkinde, and suffers his Sunne and raine to fall vppon the ground of good and bad. In these step pes of God, did walke Moses, Christ, Dauid, Paul, & Stephen, all dooing good against euill.