Commentary on Romans, Treatise · Chapter 1 · Dialogue 2
DIAL. II.
Tim.
VVHat is the sum of this whole first Chapter, and what are the chiefe Parts thereof?
Sil.
Hauing in the beginning, by an Artificiall and elaborate Exordium, insinuated himselfe into the minds of the Romanes, to make them attent, docible, and beneuolous receiuers of his Doctrine, ad ver. 14. toward the middle of the Chapter, hee layeth foorth the maine question, to wit; that al people both Iews and Gentiles, are no otherwise to be iustified and saued, then by the Gospell being beleeued on, which touching the Gentiles, he doth demōstratiuely proue from verse 18. to the end of the Chapter: the reason is, because being transgressors by manisold and gricuous sinnes, both against God, thorow impiety, and men thorow vnrighteousnesse, monstrous and vnnaturall, they were worthy of aeternall damnation, so farre off was it, that their woorkes could Iustify and giuegive them life eternall. For the maine points of this Chapter, they be foure.
1. A salutation, to verse 8.
2. The exodium or Praeface, making way and entrance to the matter, to verse 17.
3. The principall Thesis or proposition, touching righteousnesse before God, by the fayth of Christ, verse 17.
4. The confirmation or proofe, from verse 18. to the conclusion of the Chapter: this is the effect of the argument, brought for probation. Gentiles & Iewes are to be iustified, either by Faith or by Works of the Law. But neyther the one, or the other, be iustifyed by Workes, both being sinners: which touching the Gentiles, is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver. 21. therefore Iustification of both, is only by beliefe in Christ. Which conclusion is found, Ch. 3. verse 22, &c.
Verse 1, 2, 3. Salutation.
1 Paula Sernant of Iesus Christ, called to bee an Apostle, put apart to Preach the Gospel of God.
2 Which he hath Promised afore, by his Prophets in the Holy Scriptures.
3 Concerning his Sonne Iesus Christ our Lorde, which was made of the seed of Dauid, according to the Flesh, &c.
Tim.
What things were noted in this Salutation?
Si.
Three things: first, the person Saluting: secondly, the persons Saluted: thirdly, the thing which hee wished vntounto them, and prayed for.
Tim.
What do ye note in the Person Saluting, how is hee described?
Silas
First, his Office, both by the perticuler, that he was an Apostle or Ambassador; and generall, that he was a seruant of Iesus Christ, that is a Minister or seruitor of Christ, in publishing his will, by preaching the Gospell, and not onelyonly a seruaunt (as other Christians) by common profession: secondly, by the Doctrine which he taught, whereof he entereth into commendation.
Tim.
Whence had he this Office?
Silas
Not by men, nor of men, but immediately by the calling of Iesus Christ, Acts 9, 12, 3, 4.
Tim.
Wherefore doth he speake of his Calling?
Silas.
First, in respect of false Apostles, who charged him to be an intruder: secondly, to shew that he had authoritie to teach, and that they were bound to obey, because he brought a Diuine doctrine, and did not offer to teach them by intrusion and vsurpation, but by a iust, lawfull, and diuine vocation.
Tim.
How came he by such a Calling from Christ?
Silas.
Not by his owne merits, either foreseene or present, as Origen thought, but by the eternal decree of God, who set him apart for that seruice of preachingPaul was separate. 1. to eternal life. 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle. the Doctrine of saluation, as it is heere saide put apart to Preach, to wit; to the Gentiles, Acts 23. which was both from the instant of his birth, Gal. 2, 15. & at the time of his calling to the Apostleship, and from euerlasting, by an eternall election, as Chrysostom and after Peter Martyr affirmeth. From whence we learn, that our Callings, guists, and fruits of them, dependeth vponupon Gods election, that all flesh may be humbled before God, ascribing to themselues none, but all praise to God, and free grace from euerie thing, which is in them, or done by them, or to them.
Furthermore, in that by the will and Councell of God his vocation was assigned for Paul, and hee sanctified and put apart for it (as Ieremy was, Chap. 1. 5.) long before any manifestation thereof to themselues, or to the world, let vsus heereby be warned, neither rashlie to rush into a calling, running before wee be sent of God, centrary to the practise of Aaron and Christ. Heb. 5. 4. nor beeing sent and called, with-draw our selues from our appointed function, least we be found to fight against God, whiles we would appeare to men to bee shamefast. For such an infirmity sake, God was angrie with Moyses. Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue, his readinesse to obey his calling. gal. 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7.
Tim.
By what Arguments or Reasons is the Doctrine of the Gospell commended to vsus in this place?
Silas.
First, by the Effects, It is a Doctrin of Ioy and Comfort, for so much the word [Gospell] signifieth; as ye would say, a good spell, or word of good tidings. Luke 2. 10. Secondly, by the Efficient cause, It is reuealed from Heauen of God himselfe, and teacheth the Grace of God; therefore called the Gospell of God. Thirdlie, by the Antiquity, it was first published and promised by the Prophets. Gal. 3. 13. Fourthly, by the Subiect and Matter which it handleth, and that is; the Sonne of God Incarnate and made Man: also, Sauiour and Redeemer for mans eternall Saluation. Lastly, by a proper End (which is) to engender the obedience of Faith in the Name of Christ, Verse 5.
Tim.
What doth this admonish vsus of?
Silas.
First, of the neuer sufficiently loued and praised goodnesse of God, who would commit to vsus such a doctrine; for Quality, so comfortable; for Authority, so diuine; for Continuance so ancient; for Matter and subiect, so very excellent and glorious. Secondly, of our owne duty towards this Doctrine of the Gospell.
Tim.
What is our Christian duty towards the word of the Gospell?
Silas.
First, in our Iudgements, to approoue it and esteeme it aboue Pearles, and most precious and profitableProu. 3. things. Secondly, in our minds to marke and heedPsal. 119. 10. 11, &c. it well. Thirdly, in our harts to beleeue it. Fourthly, in our affections to louelove it, and put our chiefe delight in it. Fiftly, in our memories to keepe it, and treasure it. Sixtly, with our eares to hearken to it. Seuenthly, with our mouths to consesse it, and speake good of it. Lastly, to submit our whole man to the obedience and practise of of it, in all sincerity and constancy.
Tim.
What other thing doth it admonish vsus of?
Silas.
Of their error, which charge it with nouelty or flexiblenesse, according to the wils of men, and circumstancesNouelty a note of error Antiquity of verity. of time; for it is alwaies one and the same, like God the Author; and it is very ancient, it is no vpstart Doctrine, as ancient as mans fall; and that is most true which was first, as that is false which was latter.
Tim.
What learne we by this, that we hauehave that accomplished and most clearely manifested to vsus, which was onelyonly promised to the people of the Iewes by the Prophets?
Silas.
That as God hath shewed forth towardes vsus the more excellent Grace, so our contempt and vnthankfulnesse (if we endeuour not to walke worthy of that grace) wil cost vsus deare, by pulling heauier Iudgements from Heauen vponupon vsus. Woe to thee Corazin. Mat. 11. 21 &c. Also learne, that the Gospell promised to the Fathers by the Prophets, and performed by Christ at his comming, is one in substance.
Tim.
What do ye call the Prophets?
Silas.
Men called of God to the Ministery of the oldBy Prophets here be ment such as preached to the people, as Nathan, thogh they did write no prophesie. Church, and furnished with speciall graces, both for Interpreting the will of God set downe before by Moyses in his Bookes, and also to foretell the will of God touching future euents; and namely, touching the exhibiting of the Messias, and of the good things to be enioyed by his sufferings. 1 Pet. 1, 11.
Tim.
What doth this admonish vsus of, that the promises of Christ are hid in the Scriptures of the Prophets?
Silas.
That there is a great correspondency and agreement for truth and matter of Doctrine, betweene the Old and the New Testament, though great oddes in the measure of reuelation. Hence it is said of one, that the Old Testament is the hiding of the New, and the New, is the opening of the Old.
Tim.
What should this consent serue vntounto?
Silas.
It serueth to confirme vsus in this perswasion, that the Scriptures are diuine, and no humaine thing or inuention of man; as also it confuteth the Manichees and Marcionites, which vtterly reiect the Old Testament.
Tim.
What do ye call Scriptures?Scriptures.
Silas.
EueryEvery thing that is written is Scripture, in a large and generall sense: but this word [Scripture] by an excellency, is giuen peculiarly to those Books which containe the word of God, and were written by Inspiration of the Holy Ghost, for the perpetuall instruction of the Church. 2 Tim. 3, 16. This doth put vsus in minde of Gods great goodnesse, that would hauehave his WordVse. put in writing, and so wonderously to preserue those Bookes in all Ages for his Church sake, without losse of one iot or tittle, notwithstanding, great meanes to suppresse and extinguish them.
Tim.
By what reasons can ye prooue vntounto vsus, that these Bookes which are called Scriptures be the very word of God, rather then any other writings?
Silas.
There be heercof sundrie Arguments, which may perswade all men, and some which will, and doe perswade Gods Children. First (that which was touched before) the great Hermony and constant consent of one part of this Booke with another, in such a huge variety of infinite matter, yet no repugnancy; howsoeuer some diuersity may be found. Secondly, the Maiesty of the matter in great simplicity of words. Thirdlie, the efficacy, power, and vertue thereof, working in the hearts of sinners for their conuersion, which no other Writing in the world, doth or can effect: for mans natures in their reasons and wils being corrupt, are as contrary to the Doctrine taught in these Bookes, as darknesse to light; Heauen to Hell; yet are they by the mighty efficacy hid in them, reconciled to them; so as they willingly yeeld, approoue, and honor them: also the power of them maketh euen the wicked to feare and tremble, as in Foelix. Fourthlie, the euentsFoelix. of Prophesies so many hundred, yea, so many thousand yeares fore-shewed. (As the Seede of the Woman promised to Adam, the bondage of Iacob in AEgypt, the Captiuity of Babylon, the Birth of Iosiah and of Cirus; reuealing of Antichrist; and innumerable such like) and made before, yet accordingly fulfilled in their due time, doth bewray them to be from that all seeing veritie. Fiftly, the Penmen of the Scripture (as Moyses, Dauid, Iob, Mathew, Paul) discouering their owne corruptions and infirmities, euen to their owne great preiudice, and crack of their own estimation in the world, and so vnpartially reporting the foul blemishes of their owne people and Country-men, doth testifie that they were gouerned by the holy Spirit of truth, in the penning of them. Sixtlie, there be sundry examples and stories in the Bible, to which euen the Heathen and Pagan; yea, and Iewish Writers (being enemies to Christ) doe giuegive testimony to the truth of them; as in Iosephus and others: and the witnesse of an enemy, it is of no smal credit and force. Seuenthlie, the strange preseruations of these Bookes, notwithstanding the strange malice of the Deuill, and the mischieuous pollicies and practises of his most wicked Instruments to suppresse and extingnish them, yet that they should be so kept, as to remaine intire without losse of any Booke, nay, of any Iot or Tittle (as very Iudiciously learned men do think) this diuine protection doth argue, that their Authoritie is diuine. Adde vntounto all this, the constant Testimony which so many worthy Martirs by their death & blood hauehave giuen to this truth. Lastly, eueryevery one of Gods Children hauehave the witnesse of his owne Spirit, the Authour of the Scriptures to testifie in the consciences of them, that they are inspired of God, and doe containe a diuine infallible truth.
Tim.
Whereunto must this help and profit vsus?
Silas.
To arme our mindes against that dangerous temptation of doubting the truth of Scriptures, whether they be of God. Secondly, to draw more reuerence towards those Bookes and Writings with more studie in them, then towards al other writings whatsoeuer, being the Booke of Bookes, therefore by an excellencie called the Bible.
Tim.
Why are the Scriptures called Holy?Holy.
Silas.
First, because they proceede from the Spirit which is Holy. Luke 1. 6, 7. Secondly, they teach a truth which also is Holy, euen the truth which is according to godlinesse. Titus 1, 1. Thirdly, they be Instruments whereby the Elect are sanctified and made Holy. Ioh. 17. 17. Sanctifie them with thy truth, thy word is truth. Lastly, they were written to diuers most holy Ends; as toEnds & Vses of the Scripture. teach, to conuince, to correct, to instruct in righteousnesse. 2. Tim. 3. 16. Also to giuegive comfort. Rom. 15. 4.
Tim.
What learne ye by this?
Silas.
First, that they hauehave a sacred authority in themselues, containing a diuine Doctrine, and doe not depend on Church or Pope. Secondly, that the Scriptures are to be preached, read, and heard with holy affection. Moyses is commaunded to put off his shooes, because the ground is holie. Exod. 3. 5. Thirdly, they are neuer to be mentioned but with great reuerence and honourable Titles. Lastly, seeing they are Holy, therefore to apply them to vaine and light, or to prophane and wicked vses (as in Charmes, Inchantments, in lefts and meriments, in playes and interludes) is a grieuous sinne, euen an horrible prophanation of Gods name.
Tim.
What doth the third verse containe?
Silas.
A description of our Redeemer and Sauiour, who is the matter and substance, the end and scope of holy Scriptures, which teach vsus nothing else saue Christ,This putteth a difference betweene the Gospell and Law. as their maine subiect; and lead to nothing but vntounto Christ Iesus, as their furthest marke. This discerneth the Gospell, not onelyonly from other prophane Writings, but euen from Moyses Law, which hath the same Authour, not the same Subiect.
Tim.
How is he described?
Silas.
First, by his Person, which is but one (concerning his Sonne.) Secondly, by his Titles, which are three. First, Iesus. Secondly, Christ. Thirdly, our Lord. Thirdly, by his two Natures, which are distinctlie set downe with their proofes: the humaine first, (which was of the Seede of Dauid) then the Diuine, Verse 4. (declared mightilie to be the Sonne of God.)
Tim.
What is the Summe then of this Scripture?
Silas.
That Iesus Christ the Sauiour of the World, is both true God and true Man in the vnity of person; there is in Christ one thing and another thing, that is diuers Natures, but yet not one person & another person, for the person is but one, the Son of God made Man, by assuming the Manhood into the fellowship of his person.
Tim.
The Manhood of Christ then, hath no subsistance out of the person of the Sonne of God?
Silas.
No, none, beeing considered apart, but wholy subsisteth in the person of the Sonne, to which it is inseparably and wonderfully vnited.
Tim.
What is to be obserued touching this vnion of Natures in one person?
Silas.
That our Sauiour hath his denomination some times according to one Nature; as here he is called the Sonne of God. Sometimes according to the other, being named the Sonne of Man, or the Man Christ. 1. Tim. 2, 5. Secondly, from the vnity of person it commeth to passe, that that which is proper to the one Nature, is attributed to Christ, denominated or named after the other; as heere the Sonne of God is said to bee made of the Seede of Dauid, which is a propertie of his humaine Nature, and yet affirmed of his Diuine, for this Vnion sake, because the person is one. See the like Acts 20, 28. 1 Cor. 2, 8. Ephe. 4, 10. in all which, that which is peculiar to the Manhood, is affirmed of Christ as God, by reason the persou is one.
Tim.
But these Natures which are so straightly linked in one person, they are not confounded, but remaine diuerse in themselues, their properties and actions?
Silas.
It is true, they doe so. The Manhood is not the Godhead, though the Man Christ be also God: nor the Godhead is not the Manhood, though the Son of God be also very Man; neither is the God-head Mortall, finite, nor did it hunger, was weary, or suffer, or dye, or rise againe, or ascend, or pray; nor the Manhood is Immortall, Incomprehensible, Inuisible, present in euerie place, &c. but the Natures with their properties and workes, remaine still distinct one from the otherꝭ howsoeuer they be conioyned most neerely in the person of our Redeemer. This is a great Mysterie. 1. Tim. 3, 16.
Tim.
Wherefore was this vnion of Natures in one person needfull?
Silas.
For two purposes: both to effect the worke of Reconciliation with God for Sinners, and to maintaine and continue it, to enter them into Gods fauour, and to keepe them in it for euer.
Tim.
Expresse this somewhat more fully?
Silas.
The Sonne of God vnited to himselfe our Nature, that once in earth he might worke righteousnesse in it, and suffer death, and so make and merit atonement for Sinners, and this humaine Nature he keepes alwaies vnited to his Godhead, that he may appeare for vsus in Heauen thorow his continuall intercession, to preserue this atonement that it bee not interrupted by our daily sinnes; hence called our eternall High-Priest. Heb. 9.
Tim.
Now tell vsus how our Saniour is called the Sonne of God?Son of God.
Silas.
There be Sonnes of God of diuers sorts. First, by Creation, as Adam. Luke 3, 38. the Angels. Iob 1, 6. Secondly, by Adoption: thus the Members of Christ are Sonnes by Grace of Adoption. Rom. 8, 14. If Sons, then Heires. Thirdly, by grace of Personall vnion, thus the Man Christ is the Sonne of God, being knit to the person of the Sonne. Luke 1. That holy thing which is borne of thee, shall be called the Sonne of God. Fourthlie, by Generation: thus the second person in the Trinitie, is the Eternall Sonne of God, by Eternall and vnconceiueable Generation, being begotten from all Eternity of the substance of his Father: heereof called his onelyonly begotten Sonne. Iohn 1. 13. and that Sonne of the Euerlasting God. Math. 16, 16. by an excellency, because he alone is in a peculiar manner, God with his Father Coeternall, Coequall in the substance and glory of the God-head, before all Worlds; and the Head of our Adoption and sonship: this dignity being giuen to the faithfull to bee Sonne of God, by beleeuing in the Name of this Son. Iohn 1, 12. Gal. 3, 26.
Tim.
What be the Titles giuen to our Redeemer?
Silas.
Three: first, is of his benefits [Iesus:] the second, of his Office [Christ:] the third is of his Soueraignety ouer his Church, and all the World [Lord.]
Tim.
Why is he called Iesus?Iesus
Silas.
Because hee saueth his people from their finnes.
Tim.
This … is the Name of his benefits?
Silas.
It is so: for Saluation containes the whole masse of his benefits, which concerne Eternall life, whereof Iustification and Sanctification be two chiefe ones.
Tim.
But ye can reduce his benefits to a few heads?
Silas.
Yea, vntounto two. First, Iustification, which is a sauing and absoluing the Beleeuers from guilt and condemnation of sinne, that they be accounted Iust by Imputation of Christs righteousnesse. Secondly, Sanctification, which is a sauing or enfreeing them from the bondage and power of sinne, that they may walke in holinesse.
Tim.
What signifieth Christ?Christ.
Silas.
One annointed or consecrated with materiall Oyle, to some Office.
Tim.
How doth this agree to Iesus?
Silas.
To signifie how he was consecrated by the authority of his Father, and the spirituall Oyle of heauenly graces to his Office of Mediator-ship, that hee might worke the saluation of his Church.
Tim.
How many be his Offices?
Silas.
Three: first, Prophet, to teach his Church. Secondly, Priest, to offer Sacrifice, and to make intercession for his Church. Lastly, King, to rule, to protect, and to enrich his Church.
Tim.
Why is he called Lord?
Silas.
Because of Dominion and Soueraignty, which he holdeth vnderunder his Father ouer all things creaced.Lord.
Tim.
Why is he called Our Lord?
Silas.
He is Our Lord by right, first of Creation, being made by him: Secondly, of Redemption, beeing bought by him: Thirdly, of Preseruation, being kept and vpheld by him. Heb. 1, 3. From whence we are admonished: first, that Christ onelyonly hath interest in vsus, not Sathan, nor the World. Secondly, that he louingly and mightily careth for, and defendeth his Church and eueryevery Member of it. Thirdly, we are to relye vponupon his protection, and to render vntounto him due homage, loyalty, and subiection, as to our lawfull and gracious Lord. Psal. 110, 1, 2.
Tim.
How many Natures be there in Christ?Seed of Dauid
Silas.
Two, Humaine and Diuine, he is proued to be a true Man because he came of the Seede of Dauid, that is of Dauids loynes; to …, of the Virgine; who was of the Linage, Stock, Family, and Kinred of Dauid: first, for so it was promised: secondly, that it might appeare he came of a King: thirdly, to shew that he disdaineth not Sinners; for Dauid was a great Sinner.
Tim.
Wherefore is it saide, rather he was made, then borne or begotten; also, what signifieth [Flesh.]
Silas.
Because the tearme [Mads] doth better expresse the admirable conception of Christ of a Virgine, without the help of man. 2. to shew that he did existGal. 4, 4. before his …, and thereby (remaining still what he was) was made that which before he was not. Christ beeing the Sonne of God eternally, existing by Incarnation, was not changed into Man, but assumingIohn 1, 14. the humaine nature into the communion of his person. To the same … that which is added (according to the Flesh) where Flesh signifieth the substance of Christ his … Nature (not as corrupt)Christ had his humainity from Dauid, not his … but … it is weake … and moreouer, … his diuine nature … his humaine. … like … for distinction sake. See 1 Tim. 3, 16. Rom. 9 5. 1 Pet. 3, 18.
Tim.
Why must he be a true Man?
Silas.
First, to suffer death for sinne. Heb. 2, 6. Secondly, to worke righteousnesse in our Nature. Thirdly, to appeare alwaies in Gods sight for vsus. Heb. 9, 24. Fourthly, to pittie and succour vsus when we are tempted. Heb. 8, 2.
Silas.
What comfort commeth to vsus by his being Man?
Silas.
That God hath infinitelie set his louelove vponupon vsus, whose nature he would hauehave his Sonne to assume. Also, we are … that he pittieth vsus in our …, himselfe hauing beene … and had experience of all the infirmities and miseries of our Nature. Heb. 2. and 4.
Tim.
What Instructions take we from hence?
Silas.
That we ought to be humble in our conuersation, seeing Christ so humbled himselfe, as beeing God, to become a seruant, and to dye, Phil. 2, 6, 7, 8. Secondly, that we neuer doubt of Gods louelove toward vsus, whereof such a pledge is giuen vsus in the incarnation of his sonne, Iohn 3, 16. Rom. 5, 8. Thirdly, that we studie and striue to returne al louelove to him, who so loued vsus; and by louelove to serue one another, as Christ through louelove became man, to serue his fathers will for our good. Rom. 15, 1, 2, 3. Ephe. 5, 2.