Commentary on Romans, Treatise · Chapter 9 · Dialogue 2
DIAL. II.
Verses 4, 5. Which are the Israelites, to whome pertayneth the adoption, and the glory, and the couenants, and the giuing of the law; and the seruice of God, and the promises: of whome are the Fathers, and of whome concerning the flesh Christ came, who is Codouer all blessed for euer. Amen.
Tim.
VVHat is the drift and purpose of this text?
Sil.
To render reasons of his deep louelove and griefe for the Iewes, for whose sake hee would hauehave wished himselfe accursed and destroyed, to hauehave had them saued, & this his exceeding charity he now doth expound, and set forth the true reasons thereof.
Tim.
From whence are these reasons drawne?
Silas.
They are all taken from the noble properties of the Iewes, and those adioynts or qualities which are in number ten, whereof now wee will speake in order. The first is, that they were his brethren or kinsmen accordingThis was a priuate condition, next is publike. to the flesh; this is a great occasion to make vsus louelove our neighbour so much the more, as Christ did this nation, and his owne mother, and as nature teacheth euen heathen to doe, as 1 Tim. 5. 8. Their second property is, that they were Israelites (that is, Gods people) such as were Princes and conquerers of God. This name God for honour sakeThe chosen people of God, his flocke, his sheep, his lot, his inheritāce consecrated to the true God: not as Athens, I: elos, Sicilia, were dedicate to false Gods, which yet they reckned their honors. gaue to Iacoh who ouercame God in wrestling, see Genesis 33. 38. thereof called (Israel:) and he thought it an excellent blessing, to hauehave his children called by his name (Israel) as ye may see in his prayer, Gen. 48. 16 And this is the second cause of his so great griefe for their destruction, that a people consecrated to the true God, who delighted to be called the God of Israel, should …. The third property is adoption, by which wee are not to vnderstand that eternall adoption peculiar to the elect, whome God purposed before all worlds, to make his children in Christ; and accordingly doth actually adopt them in time, when he calleth them effectually: but the external adoption, to be accounted and esteemed the onelyonly Church of God, all other Nations and people being passed by andEphe. 1. 4 5. refused: by vertue of which dignity, God himselfe calleth Israel his Sonne, yea his first borne, yea his treasure, &c. Exodus 4. 22. and 19. 5. 6. Deut. 32, 8. 9. Iere. 31. 20. I am their Father, and Ephraim is my childe and first borne. And this is the third cause of his sorrow, that they should be lost which had so worthy a priuiledge.
Their fourth property is the [glory,] by which is meant the Atke, which was a token of Gods presence; 1 Sam. 4. 21. 22. There also God hearde the prayers and prayses of his people, and gaue forth oracles vntounto such as sought them; and in regard of it, the Tēple is called the habitation of his glory, or the place where his honour dwelleth, Psal. 26. 8. Therefore no people (as it is in Deut.) so noble to whom God came so nigh as to this people. Now what a griefe to a good friend is this, that such a nation should be cast out and anathanized.
Their first priuiledge and quality was the couenant, that is, the Table of the couenants, by a Metonymie: and hee speakes in the plurall number, because there were two Tables, Deut. 9. 11. in these God wrote with his owne hand his Morall Lawes and Statutes. Some vnderstande it of the couenant which God often made with this people for eternall life by Christ, howbeit this was but one, howsoeuer it was often renued with Abraham & Isaac, &c. Also the promises which are after named, cannot be seuered from the couenant which stoode in promises of eternall and temporall happinesse.
The sixt property is the giuing of the Law, to wit; the iudicial Law for the Common-wealth, which surpassed all the Lawes of Solon, …, Numa, Draco, Themistocles, and Mines. For they came from heauen (God being the immediate authour) and were full of equitie, a meruailous credit and renowne to this Nation, as Deut. 4, 8, 32.
Their seauenth property was (the seruice of God) euen the Priest-hood, with such outward rites and sacrifices wherein God would be lawfully serued of the Iews till Christ: and this was the ceremoniall worship, Hebr. 9, 1. This was so perfect, that nothing could be added to it. The eight property was the promises both Legall, promising life on condition of keeping the law perfectly: also Euangelical, promising remission of sinnes with saluation in heauen, to the beleeuers in Christ, temporal promises, and eternall promises, and of the calling of the Gentiles. No people had such promises, by which God sought to alure and inuite this people to his obedience. Their ninth priuiledge and dignity, was, that of them came the Fathers (that is) they bee the off-spring of the Patriarkes and holy men, whose praise is in the Worde, which also had the promises of Gods merciemercy vntounto theyr posterity, for a thousand generations, Gen. 17, 4. Com. 2. and this is no vsuall commendation, to come and to bee borne of such noble progenitors, as Abraham, Isaac, Iacob were, by whose example they might hauehave great help to piety, and pricks to godlinesse, yet so farre to degenerate as now the Iewes were, this could not but much greeue the Apostle who much loued them. The last dignityAll these ren thinges, they be not virtues of the … but guiftes of God, to keepe them from pride, Chrysust. of the Iewes is, that of them came (Christ concerning the flesh,) a most high excellency, that he who was the eternall Sonne of God, did vouchsafe for to take his man-hood of the Iewes, and to hauehave the same parents and ancestors (as he was man) as they had. Now that such a soueraigne fauour as this should not onelyonly not profite them, but turne to their destruction, through their wilfull blindnes, no maruaile it Paul did grieuously mourne for it.
Tim.
Wherefore is this added, [who is God ouer all?]Chrysost vnderunder standeth it of Christ the Sonne. If beside Christ they cannot find any other person to whom these words may be referred, let them leaue this glory. Ambr.
Silas.
To shew that Christ besides his humane nature had another nature, according to which hee did not descend of the Iewes, but was begotten of God euerlastingly, being equall to God in the substance and glory of the God-head; as it is heere prooued by two Epithites, one, that he is ouer all persons and ouer al things, hauing made them all. Secondly, that he is God, blessed for euer, a title attributed to God the Creator, Chap. 1, 25. This place then informes vsus not of the diuinity of the Father, or of the Trinity, but of that high mystery touching Christ his natures and person, that hee is true man and true God also, both man and God in one person; which stops the mouths of Arrians, Mahumetists, Nestorians, &c.
Tim.
Now that those qualities and dignities are opened, shew vsus what we are hence to learne for our instructions?
Silas.
First, that it is a singular fauour (highly to bee accounted of,) to be a member of Gods visible Church, because many blessings doe accompany them and wonderfull be their priuiledges. Secondly, wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer: the reason is, because none could hauehave had more or greater then the Iewes who had no good by them, because being seuered from faith and godlinesse, they could further them to no other purpose, but to increase iudgement and wrath vponupon their heades for abusing them.
Tim.
What vse of this point?
Silas.
To warne impenitent sinners not to rest in external prerogatiues of word and Sacraments, and of profession. For notwithstanding all this, they shall perish if they repent not, and amend their liues, as these Iewes did. See …. 7, 1, 2, 3, 4, 5. 1. Cor. 10, 1, 2, 3.
Tim.
What other doctrine is to be gathered from hence?
Silas.
That Gods gifts are still to bee loued and commended, whatsoeuer the men be to whom they are committed; because the sinnes of the person cannot pollute the good gifts of God, which remaine holy and excellent howsoeuer they behaue themselues in whō they are.
Tim.
What profit is to be made of this point?
Silas.
First, heere we are taught to put a difference betweene the men and Gods gifts. Secondly, it reproues such as condemne good things for their sakes which are adorned with them; because they are euill, therefore all is naught which is about them. Thirdly, it admonisheth vsus that vntounto Gods outward gifts, we ioyne a new heart endewed with faith and repentance; then those guiftes which be excellent in themselues, shall make vsus to shine the more.
Tim.
What other doctrine?
Silas.
That it is a great gift of God to come of holye parents and godly predecessors, farre more then to come of noble or honourable progenitours. The reason is, first because God promiseth to doe good vntounto iust men for many generations, Exod 20, 6. Psal. 112. 2. The generation of the righteous shall bee blessed. Secondly, children are greatly furthered in their education by vertuous Parents. Thirdly, the examples of good Parents are spurres to children to quicken them to follow them; for it were a shame to degenerate and grow out of kinde, bringing infamy to our stocke and house.
Tim.
What vse is to be made heereof?
Silas.
It conuicteth such children of vnthankfulnesse as forget this gift, and foreflow to make true benefit of it. Secondly, it exhorts all men to consider of their godly Parents, and to striue to tread in their steps. It cost the Iewes deare because they did not, so it did Ely his sons, and Samuels children, 1. Sam. 1, 2, 1, 2. and Absolon and Adoniah.
Tim.
What more instructions?
Silas.
That godly parents may hauehave full wicked children, as Abraham had, and on the contrary, euill parents may hauehave good children, as Iosias came of Amon. The reason heereof is, because graces come not by generation, but by regeneration, which is not tyed to the Elements of this world. For the Spirite blowes where it listeth, Iohn. 3.
Tim.
What vse of this point?
Silas.
To warne all children vntounto their parentage to ioyne piety, else it will not profite them vntounto saluation. Secondly, to reprooue such as thinke that the children must bee good, when their parents bee good. Thirdly, to stirre vp all parents diligently to bring vp their children in Gods feare, and to pray for them often and earnestly.A child of so many prayers and teares cannot be lost as one said, concerning Augustine, the sonne of Monica. Lastly, to comfort such as doe their endeauour to traine vp their children religiously, without answerable successe; for it was the portion of Patriarkes, and of many holy men and women. Such as doe their endeauour, hauehave therewith to comfort themselues against the naughtinesse of their posterity.