Commentary on Romans, Treatise · Chapter 9 · Dialogue 17
DIAL. XVII.
Verses 25, 26. As hee sayeth also in Osee, I will call them my people, which were not my people: and her beloued, which was not beloued. And it shall be in the place where it was sayed vntounto them, ye are not my people, that there they shall bee called, the children of the liuing God.
In citing this text out of the Prophet Osee, Paul inuerteth the words, setting that last, which is first in the Prophet; hee also leaueth out some words, and putteth in others, partly for breuity sake, and partly to sit it to his purpose; but changeth nought either of sence or scope: al that he retayneth entire and vntouched.
Tim
VVHat may the scope of the Apostle be here?
Silas.
To shew that to be now fulfilled touching the calling of Gentiles, which was before by Osee …: Osee had sayed the Gentiles should be Gods people, Paul tels vsus that they now are so, being called to the faith of the Gospell.
Tim.
But to speake this, was a thing like to bee grieuous to the Iewes who could endure nothing lesse. See Acts 10. & 11.
Silas.
Very true: therefore the Apostle very wisely proueth it, not by his owne testimony and report, but by the Prophets, and bringeth in God, speaking by the Prophets, to stop their mouthes the better, that they should hauehave no euasion.
Tim.
But this place of Osee, is directly spoken for the comfort of the Iewes; howe doth Paul draw it to the calling of the Gentiles?
Silas.
Paul being directed by the Holy Ghost, could not erre in his allegation. Secondly, though the Prophet speake it of the Iewes, dispersed for their Idolatry, telling them that GOD would gather them againe; which was done both temporally at their returned from their captiuity of Babilon; and spiritually by the preaching of the Gospell: yet the Gentiles are meant also, as deseruing properly to bee called (not a people,) being strangers from the couenant; whereas the Iewes became not Gods people accidentally, through their Apostacy, impiety, and Idolatry. Therefore if God would conuert those back sliding Israelites, why not the Gentiles also? both being equally not Gods people though in diuers manners. Further the case stands thus; Osee diuides the whole worlde into two sorts, one which were his people hauing obtained mercy, another which were not his people nor pittied; he prophefieth of the former, that they should be made not a people, and bee without mercy for a time: the other shoulde become a people and obtaine mercy; and who can these bee but the Gentiles, to whome therfore Paul fitly applies that prediction?
Tim.
Tell vsus now what we are to learn from this, that Paul sayth [God spake in Osee?]
Silas.
That Prophets were but Gods mouth, to vtter his minde, and penmen or Registers, and not authors.
Tim.
What are wee to gather for our instruction out of the Prophesie it selfe?
Silas.
That the condition of vsus all before grace is mostDoctrine. miserable; for till we be conuerted vntounto Christ, wee are not his children, nor beloued.
Tim.
Proue this Doctrine.
Sil.
First, all those Scriptures which witnesse of vsus that without Christ wee are sinners, vngodly, enemies, childrenProofe. of wrath, &c. proue thus much, Rom. 5, 6, 7, 8. Ephe.By scripture 2, 1, 2. Secondly, reason proueth it. First, because inBy reason. this estate we are without God and all manner of goodnesse. Secondly, we are slaues vntounto Sathan, subiect vntounto all euill, sin, and misery. Thirdly, the comparisons of Scripture not illustrate alone, but proue this truth; for we are compared to such as sitte in darknesse, and in the shadow of death, Acts, 26, 18. to Birds in snares, 2. Tim. 2, 26. to prisoners in fetters, to captiues in the handes of cruell enemies, Luke, 4, 18. to a childe newly and nakedly borne, Ezek. 16. to persons deade and rotten in the graue, Iohn, 5, 25. to an house built vponupon the sand, Math, 7, 26. to Thistles, Mat. 7, 16. to winter, Cant. 2, 11. All which shaddow out our sinfull and woefull estate by nature.
Tim.
What vse is to be made of this Doctrine?
Silas.
First, it serues to humble the godly by the remembranceVse. of their olde estate, that they were once in this dreadfull and vile condition. Secondly, it serues to make them thankfull with comfort, that they are deliuered and set free, Psal 103, 1, 2. 3. beeing so farre vnworthy of grace. Thirdly, it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate, after the example of Paul, Rom. 6, 16. and almost in the beginning of all his Epistles. Fourthly, it serues to confute al such (whether Pelagians or Papists) which doe ascribe the least power to a naturall man, eyther to thinke well or to merite ought with Cod; for what good eyther will or worke can be in such as be neyther beloued nor people, til Christ cal & change them? Lastly, heere is a warning to all such as doe not finde themselues truely called, to make haste out of this dolefull estate, giuing their eyes no slumber, nor rest to their eyelids, till they find rest to their soules.
Tim.
What other doctrine from this Text?
Silas.
That blissefull is the condition of such as are called2. Doctrine. to Christ Iesus, and endowed with his faith and spirite; because such as bee called to Christ and beloued of God, are exalted to bee his people and Children, which is the greatest dignity and blisse in the whole world.
Tim.
How dee ye proue this doctrine?
Silas.
First, by Scripture, Psal. 144, 15. Blessed areProofe. the people whose God is the Lord. Iohn, 1, 12. To them that beleeue in him, there is giuen this dignity, to bee called the sonnes of God, 1. Iohn, 3, 1. Secondly byReason. by reason; for first Gods children are Christs brethren, Heb. 2, 12. and Gods heires, Rom. 8, 18. Secondly, they hauehave their sinnes fully forgiuen them, Rom. 4 4, 5. Psal. 32, 1. Thirdly, they hauehave the blessing of beleeuing harts. Luke 1. Fourthly, they are led by the Spirite of sanctification, which fils them with the feare of God, and godly vprightnesse of life, Psal. 112, 1. and 119, 1. Rom. 8, 9. Fiftly, if crosses and troubles come, they are supported and comforted vnderunder them, and reape much good by them, Iohn 14, Rom. 8, 28. Sixtly, the Angels are their seruants, Heb. 1, 14. and all creatures are at league with them, Hosea, 2, 18. Seauenthly, they are freed from the power of sinne, Diuell, death, and hell, and all their enemies, Luke, 1. 74. Rom. 6, 7. Acts, 26, 26. Thirdly, comparisons of Scripture proueth this point; as of a tree standing by the Riuers of waters, planted in Gods house, set vponupon a Rocke; of a Prince and a king full of riches & glory; of an Oliue, and of a Vine, Psal. 45, and 92, 12, 13, Mat, 7, 24, Iohn 15. Rom. 11, 17.
Tim.
What profit of this doctrine?
Silas.
First, it reproues such as speake basely of Gods children. Secondly, it warneth vsus of the great danger of such as offer them any wrong in word or deed; also what blessings are ouer their heades which kindely entreate them. Mat. 10. 42. and 25, 40. Thirdly, it exhorteth Gods children by remembrance of their great dignity, to beare the crosse patiently, to flye sin carefully, to liue holily and iustly. And lastly, it must encrease and double the prayses of the faithfull, who bee by grace set in such an happy estate.
Tim.
Howe can it bee sayed of the same persons, that they were a people and no people, that they were beloued and not beloued?
Silas.
The Scripture speakes of Gods elect sometimes according to their predestination, and sometime according to their present estate. Secondly, their present estate being two-folde, either in corruption and grace one succeeding the other; in regard thereof they are sometimes beloued and not beloued, according to the diuersity of times and conditions.
Tim.
Why is God called the liuing God?
Silas.
Because God liueth of and by himselfe eternally, and is authour of life to all which liue, Acts 17. 28. which shewes Idols to be no Gods, and the Sacrament not to be God; for they neither liue, nor infuse life into other, nor can preserue themselues from violation.
Tim.
How comes it that while the Iewes were Gods people, the Gentiles were not; and now the Gentiles bee, the Iewes are not?
Silas.
O the deepenesse of the wisedome and knowledge of God, how are his wayes past finding outfor who hath knowne the minde of the Lord, or to whome hath he told this counsell?