Commentary on Romans, Treatise · Chapter 9 · Dialogue 1
DIAL I.
Verses 1, 2, 3. I say the trueth in Christ, I lye not, my conscience bearing mee witnesse in the Holy Ghost, that I hauehave &c.
Timotheus.
WHat doth the Apostle handle in this Chapter?
Silas.
In this Chapter and the two following, Paul entreateth of that great mystery, of diuine election and reprobation, and of the reiection of the Iewes, and the vocation of the Gentiles depending thereon.
Tim.
How doeth hee fall into this dispute and argument of Gods eternall predestination?
Tim.
Of this, diuers men iudge diuersly: they all so agree in the matter of his treatise, as yet they vary about the coherence and knitting of these three following Chap ters to the former. Some thinke that he climeth vp to the mystery of election, that he may lay foorth the fountain of faith and iustification; and so proue them to be free and independant vponupon vsus. Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith; now he setteth on the other thing, to proue that it comes without respect of persons, both to Iew and Gentile which beleeue, and that according to election. Others fetch the coherence from verse 30, or 38. 39. of the eight Chapter, thus: If God will glorifie whome hee foreknewe, and the faithfull cannot bee separated from Gods louelove; how comes it that the Iewes whome God foreknew once, and which are Gods onelyonly people, are now cast out and repelled from grace and glory? VntoUnto which he answereth; that all which be Iewes by carnall generation, be not the people of God vntounto whome the promises doe belong, but the elect alone, whether Iewes or Gentiles. But I take it rather this to be the reason of the connexion, that against the former doctrine of iustification by faith, the vnbeleefe of the Iewes might bee obiected thus: If Pauls doctrine bee true (which hitherto hee hath taught, of the right way of being iustified and saued thorough faith in Christ) why doe not the Iewes approue and embrace it? either the Iewes are none of Gods people, or the doctrine and promises of grace belong to them; if not to them, then how is God faithfull in keeping promise, seeing hee sayed hee would be their God? VntoUnto which the Apostle answereth, that the Iewes obtained not righteousnesse and saluation by Christ; because many of them were vnbeleeuers. The reason of this is, because they were reprobates; for such as were elect did beleeue and were iustified and saued, which is sufficient to proue God true of his promise, which was neuer made but to Abrahams spirituall seede, not to such as came of him according to the flesh.
Tim.
What be the parts of this Chapter?
Silas.
Three; first, a graue protestation of Pauls sorrow, in behalfe of the Iewes which beleeued not in Christ, vntounto verse 6. Secondly, a defence of Gods promise against humane reason, to verse 24. Thirdly, a declaration of the mystery touching the calling of the Gentiles, and refusing of the Iewes, by the oracles of the Prophets, which did foretell the one and the other, to the ende of the Chapter.
Tim.
Why did Paul beginne with protestation of his sorrow?
Silas.
To auoide the offence of the Iewes, who were likely to take indignation at this doctrine; therefore hee vseth an insinuation to gaine their good will: for which purpose he also prayseth them, ver. 4. 5. Which commends the wisedome of the Apostle, in preuenting the contempt of his doctrine.
Tim.
What doth he performe in these three first verses?
Silas.
Hee layeth downe or propoundeth the trueth: Secondly the greatnesse: Thirdly the cause of his sorrow. The trueth and greatnesse of his sorrow, he proues by a sacred oath, calling Christ, his conscience, and the Holy Ghost to witnes that it was so, that he did truely and great ly bewaile their case.
Tim.
What instructions are we to learne out of this first verse?
Silas.
That a Christian must alwaies speake trueth, but especially in an oath; the reason is, because an vntrueth vttered in an oath, is not onelyonly a lye, but it is a periurie, which is a greater sinne. Secondly, because by such vntrueths, Gods name is dishonoured, when hee is called to witnesse a false matter, who is the auenger of all falsehoode.
Tim.
What vse hereof?
Silas.
It admonisheth all men to take heede what they affirme or denie vponupon their oath, that it be no vaine matter or vncertaine and doubtfull, or vntrue or false: but such as they know to be most certaine and true.
Tim.
What further instruction from hence?
Silas.
Hence wee learne what an oath is, by whome we may sweare, and in what forme of words.
Tim.
What is an Oath?
Silas.
A confirmation of some hidden trueth, necessary to be knowne, (and yet not knowne to others) by appealing to the witnesse and iudgement of GOD, who is the searcher of hearts, and punisher of periurie, 1 Kings 8. 32. Heb. 6.
Tim.
By whome may we sweare?
Silas.
By Christ Iesus and by the Holy Ghost, as well as by God the Father, which doth plainly proue the deity ofAn Oath a part of Gods worship. Christ and the Spirit: as also that it is a sinne to sweare by any Creature, because they are not the searchers of hearts, nor punishers of secret periuries; also because swearingDeut. 6. lawfully, is a part of Gods worship, Deut. 6. 13.
Tim.
Why then doth Paul put his conscience in the Oath, it being a creature?
Sil.
His meaning is, that what his conscience knew to be true, Christ & the Spirit also knew it more perfectly.
Tim.
In what forme is an Oath to be taken?
Silas.
Thus: I speake the trueth and lye not, Christ bearingmy conscience witnesse.
Tim.
What thinke ye of these wordes, as Pharaoh liueth, as thy soule liueth, or verily verily? Gen. 42. 15. 1 Sam. 17, 55. Iohn 3, 5
Silas.
They be earnest asseuerations, affirming weightie things somewhat grauely and vehemently, but are no Oathes.
Tim.
Why doth Paul say, I speake truth and lye not?
Silas.
This is spoken after the manner of the Hebrues, who say one thing twice for plainnesse. Also, one may speak truth, and yet lye: the thing may be a truth which one speakes, and yet he thinke it a lye. This Paul disclaimes, professing sincerity of mind, as well as truth in his words, he is no Equiuocator.
Tim.
What other things do ye learne from hence?
Silas.
That though ones conscience bee a thousande witnesses, (euen a good conscience as well as an euil) yet Christ and the Spirit are greater then the Conscience, & seeth more and further, 1 Iohn 3, 20. Again, from hence we learne, that a Christian may take a priuate oath lawfully, though it be not before a Iudge or Magistrate. Example heereof wee hauehave of Abrahams seruant, Genef. 24, 3. of Rahab and the Spies, Iosh. 2, 12. and of Paul in this place; it appeareth also by the nature and end of an Oath, Heb. 6, 16. but it is to bee done in graue and important cases, and not in light and trifling thinges; but when it behooues and concerneth Gods glorie, and the saluation or some great good of our neighbor, that some doubtfull thing should be confirmed with an oath. Thus was the case heere: it was necessary the Iewes shoulde know and beleeue, that Paul had true and great sorrow for them, least vponupon suspition of his … toward them they shoulde hauehave despised the Doctrine of saluation brought to them by his writing, to their owne destruction, and Gods dishonor: therefore hee gaue an oath as a pledge of his truth.
Tim.
What vse of this point?
Sil.
It reproues such as take rash Oaths, as prophane persons do. Also such as refuse lawfull oathes priuate or publicke, as the Anabaptists do.
Tim.
May not one refuse to sweare, rather then to lay ones hand on a Booke?
Silas.
No: for that is nothing to the forme and substance of an Oath, which is one among all Gods people; but a circumstance and ceremony which is diuers in diuers Countries. The Iewes laide theyr hand vnderunder the Thigh, Genes. 24, 3. Also, they lift vp their handes to heauen.
Tim.
How is the greatnesse of his sorrow set forth?
Silas.
First, by the measure of it, it was great. Secondly, by the length of it, it was continual. Thirdly, by the subiect of it, it was in the heart.
Tim.
What is meant by heauinesse?
Silas.
It is a griefe arising either from feare of some euillDolor est morbus excrucians animum & ex malo vel imminent vel presente oritur. Cicero. at hand, or the seeling of some present euil vponupon our selues or others: as ioy is a sweete motion of the heart from hope of som future, or sence of some present good. And whereas he saith, that his heauinesse was (great) he meaneth that his griefe was not small or ordinary, slight or meane, but very vehement and greeuous, such as did sore vexe him.
Tim.
What manner of sorrow is that he speaketh of?
Silas.
It signifies such a greefe and paine as woemen in trauell feele, which of all bodily sorrows is most sharp and bitter; such was the torment that Paul had in his minde for the Iewes.
Tim.
But why doth he call this sorrow [continuall?]
Silas.
To shew, that howsoeuer the paines of a woman end at the birth of a childe, or shortly after; yet hee in his sorrow, could finde neither remedie, meane, nor end.
Tim.
What Instructions may we gather from these wordes thus opened?
Silas.
First, they teach vsus that Gods children bee not stockes, blockish and sencelesse. Secondly, that we ought to bee touched with a feeling one of anothers misery. Thirdly, that aboue all other miseries we are bound exceedingly to grieue for the vnbeleefe and destruction of others, because that is the greatest euill, and therefore it should most affect vsus. Fourthly, it is best knowne what louelove we beare vntounto others, by our griefe for their harms. For thus Paul seekes to confirme his great louelove towards the Iewes, by witnessing his great greefe which he conceiued for them.
Tim.
What vse is to be made of this last instruction?
Silas.
It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others, especially at their spirituall dangers and miseries; no griese, no louelove.
Tim.
What was the … of his heauinesse?
Silas.
His (heart) which is the sense both of life and affections: which may put vsus in mind that the sorrow which Paul had for the Iewes, was most bitter and dangerous. The reason heereof is, because there is no sorrow like vntounto that which presseth the heart, for it doth by little and little quench the vitall spirits, and oftentimes bringeth death with it, if it be immoderate: many hauehave suddenly dyed of hearts sorrow being extreame.
Tim.
But what might be the cause of this extreame sorrow of the Apostle?
Silas.
The damnation of the Iewes for their vnbeleefe sake, because they reiected the Gospell, & refused Christ, as appeareth in that he wisheth himselfe to be separated from Christ for them, it argues that they were separated from him, else there had beene no cause of such a wish.
Tim.
What is it to be separated from Christ?
Sil.
To be remoued and put from the fauour of God, from the saluation purchased by Christ, & from al hope of it, and in a word to perish and bee condemned for euer. For without Christ there can bee no grace of God, no saluation, no hope of being saued, nothing but condemnation.
Tim.
But did Paul well in praying for his owne damnation? or whether was it his prayer that he might perish?
Silas.
The truth is, Paul makes no such prayer, and ifA thing vnheard of, that for Christs sake one should wish to be separated from Christ. Hierom Like to that of Christ, Father if it be possible. So ought Moses prayer to be vnderstood, Exod. Blot me out, &c. he had, he had sinned greatly in praying vnlawfully and vainely. The reasons be, first because his prayer had crossed the constant purpose of God, and his owne certaine perswasion spoken of in the former Chapter. Secondly, Paul was not bound to preferre the saluation of the Iews before Christ and his grace.
Tim.
If he did not make a prayer heere to bee cut off from Christ, what then thinke you of it?
Silas.
The sence of the Apostles words is thus much: that he could hauehave wished to be cut off from Christ, and so to hauehave deliuered the Iewes from damnation, by the losse of his owne saluation, had it beene possible. For the speech is conditionall, (if it might hauehave beene) hee could hauehave wished to be damned for them, that he being but one, had rather perished then such a multitude. Like vntounto that speech of Dauid, wishing that hee might hauehave dyed for his sonne Absolon: which as it bewrayeth Dauids affection for his sonne, so this sufficiently discouers Pauls exceeding great affection for the Iewes, how great it was. But as Dauid knew that his life could not redeem the death of his sonne (being already dead,) so it fared with Paul.
Tim.
Whom doth he meane heere by his brethren?
Silas.
The Iewes which were his kinsmen, as beeing all Israelites of his stocke and bloud: and wheras he saith for his brethren, he meaneth in their stead and roome, or in their behalfe, as Christ is said to hauehave dyed for vsus.
Tim.
What are the doctrines to be learned from this verse?
Silas.
It teacheth that Christians must be carried with a great desire of others saluation, and namely of such as neerest vntounto them, as their kinsmen, children, seruants, stocke or linage. The reason is, because saluation is the greatest good wee can procure to any, therefore in the furthering of it, our louelove should most appeare.
Tim.
What profit is to be made of this point?
Silas.
It reproues such as earnestly desire other good things to theirs, but are cold in descrying and seeking the chiefe good. Secondly, it comforteth all that finde any measure of this desire in them, that they are guided by the Spirit of God. Lastly, it exhorts all men to striue for a greater measure of it, because it will be a witnes that they are led by the same Spirit that was in Paul.
Tim.
What other instruction from hence?
Silas.
It proues that Christs louelove exceedes all louelove, because hee indeed was made that for vsus sinners and his enemies, which Paul could hauehave wished to bee made for his brethren, which is, to be a curse, Gal. 3. 13.
Tim.
What vse of this?
Sil.
It warneth vsus after Christs example (especially Pasiors) deeply to louelove & thirst after one anothers saluation. Secondly it rebukes all others, which either by counsell or euill example, helpe forwards others damnation, or by keeping away the meanes of eternall life wholly or in part, in substance or degree.