Commentary on Romans, Treatise · Chapter 1 · Dialogue 4
DIALOGVE. IIII.
Verse 7.
7 To all that be at Rome, beloued of God, called to bee Saints, Grace be with you, and peace from God the father, and from our Lord Iesus Christ.
Tim.
WHat doth this Text containe?
Silas.
The other parts of Pauls Salutation, to wit; persons saluted: and his wish or prayer. In the wish or prayer of the Apostle, consider three thinges: first, to whom. Secondly, what. Thirdly, from whom he wisheth. Concerning the persons he saluteth and wisheth good things, not vniuersally to eueryevery one; Emperor, Consuls, Tribunes, &c. These were not members of the Church, and would hauehave despised Paul his Prayer: but to all ye beloued of God, which beleeued in Iesus Christ. And note, that his Prayer is common to all those which professed Christ, were they chiefe men or priuate, were they learned or vnlearned, Romanes, Grecians, or Iewes (for the Church at Rome now consisted of many Strangers, and not onelyonly of Cittizens and homeborne) withall respect of person; as God the giuer of these graces, is free from acception of persons, both to comfort the meanes onelie, in that they were not passed ouer: also, to humble the great and mightie, in that they were sorted with the needy and little ones. Moreouer, Pauls examples warneth all; namely, Ministers, that they be ready according to their gifts and opportunities, to pray for, instruct, exhort, and comfort eueryevery one vnderunder their charge, all being alike deare to Christ, and alike account must be rendred for all.
Tim.
How be the persons Saluted set forth?
Silas.
First, by their Place (which be at Rome.) Secondly, by their three Titles, (1. beloued of God. 2. called. 3. Saints.)
Tim.
What learne we from the Place?
Silas.
That Gods grace was not tyed to Places, Persons, or Times, but is freely giuen without respect of Country, &c. For they who now be at Rome, are degenerated, and enioy not that grace of God.
Tim.
What be the Tules giuen to the Romanes?
Silas.
1. beloued of God: 2. Saints: and 3. called.
Tim.
What signifieth this, to be beloued of God?
Silas.
Thus much; not to be louers of God actiuely, but passiuely; to be right deare to God, of great account & price in his sight, euen as it were his chiefe delight, being loued both by praedestination, and by present Iustification, without any merit.
Tim.
What doth this commend to vsus?
Silas.
The great worthinesse and dignity of a true Christian, that the great God sets his louelove vponupon him to take pleasure in him; which is more, then if all the Princes of the Earth should ioyne and conspire together, to louelove one man. Secondly, that they be happie Men which be Gods Children, for they hauehave God louing and fauourable, in whose fauour is life, and vponupon whose louelove depends all felicity, both earthly and heauenly; they cannot be miserable whom God loueth; and they cannot but be miserable whom God hateth. Thirdly, that the louelove and free good will of God, is the root of all other benefits: namely, calling, Sanctification, and Remission of sinnes are deriued from hence, that God louing vsus, wee loued not him, but he loued vsus first. 1 Iohn 4, 10. Also, God so loued the World, that he gaue his Son. Iohn. 3, 16. Fourthly, this should prouoke his Children to returne dilection and louelove to God, of whom they are beloued. Fiftly, godly persons ought to be very deare vntounto vsus, and of great reckoning, sithence God our Father loues them. We should louelove where he loues, and deale well by them whom he will honor so much. 1 Iohn 5, 1. Sixtly, that all iniuries done to the Saints, cannot but prouoke God to indignation; as it would greeue vsus to see any abused whom we louelove.
Tim.
What is meant by Saints?
Silas.
Such, as being separated from the World, are consecrated to Christ, and hauehave his Spirit giuen them to worke holinesse in them: so as Saints bee persons sanctified by the Spirit, to liue holily and iustly. From hence we learne, two things: First, that such as still abide in their sinnes, and wallow in the mire of a prophane life, seruing diuers lusts and pleasures, they are no beleeuers, nor beloued of God; for all Beleeuers are Saints, that is; they are holy persons, louing and practising holinesse. Secondly, that they shall neuer be Saints in Heauen, who first be not Saints in Earth, Saints in Via inchoatiuely, ere they be Saints in Patria, perfectly.
Tim.
What meaneth this, that it is said they were called to be Saints?
Silas.
That by an effectuall vocation God Almighty (as it were) by speaking the word, did make them to be such indeed and truth, as they were called and named to be; to wit, Saints, or holy: and that according to his gracious good will and pleasure, as was implyed in the Word (Beloued) to shew, that our Christian vocation floweth from his mercy.
This is moreouer well to bee obserued, that Paul hauing said of himselfe, in verse 1. that he was [Called to be an Apostle] and now twise, in verse 6. and 7. saith of the Romanes, that they were [The Called of Christ, & called to be Saints] that the word [Calling or Vocation] is vsed in a double sense, either in a more strict meaning; for a Calling to a Function or Office, eyther ciuill; as to bee a Magistrate, a Captaine, &c. or Ecclesiasticall, immediatly, as to be a Prophet, an Apostle, &c. or mediate, called by the Church, as were Doctors and Pastors: or else in a more large signification, for calling into the common society of the Christian Church; and this is eyther vntounto the knowledge and profession of Christ, as of Hipocrites, by a generall and externall calling, when the word soundeth in the eare, to the enlightning of the mind, and some slight or slender change of the heart; or, it is vntounto the faith of Christ and vntounto saluation through him, when both mind and heart are mightily perswaded by the Spirit, to obey the Caller, by belieuing his promises, and indeuouring to doe things commanded. This is an internal and effectuall calling, which Paul heere ascribeth vntounto all the Romaine Christians; not that there were amongst them no counterfeits and vnbeleeuers, but because by Law and Iudgement of Charity, we are bound to esteeme all such for truely called and Saints, who outwardly professe themselues to be so, and doe not by their conuersation declare and euident the contrary, leauing to God the iudgement of certainty. Now, whereas hee writeth of these Romanes: that they were called to be Saints, or holy; we are further to learne a difference betweene Nature and Grace; that first we are by Nature vncleane and vnpure, destitute of personall holinesse: though not without foederall holinesse, being the seed of faithfull parents, men are not therefore called of God, because they are holy, but therefore they be Holy: because they are called of his Grace. Moreouer, couertly the Apostle heerein takes away the difference betweene Iewes and Gentiles, that the Iewes may not boast, as if all holinesse were in their kindred, and were tyed only to their stocke (as they foolishly dreame) for the Gentiles are called to the same glorious condition of holinesse. Touching Saints, the word noteth not any absolute perfection where there is no want: for no doubt but both Romanes, Corinthians, and others, who Paul honoureth with the Title of [Saints] were sundry wayes faulty; but such as be consecrate to God, and besides the