Commentary on Romans, Treatise · Chapter 10 · Dialogue 1
DIAL I.
Verse 1, 2, 3. Brethren, my hearts desire and prayer to God for Israell is, that they might be saued. For I beare them record, that they hauehave the zeale of God, but not according to knowledge; for they being ignorant of the righteousnesse of God, and going about to stablish their owne righteousnesse, hauehave not submitted themselues to the righteousnesse of God?
Timotheus.
WHat is the purpose of this present Chapter?
Silas.
To proue his distinction of a double righteousnesse, first by the law, and secondly by faith mentioned in the former Chapter, verse, 30, 31. and in verse 3, 4, 5. Secondly, he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God, but that it is the righteousnesse of faith that doth stead vsus vntounto eternall life, verse 6, 7, 8. &c. Thirdly, to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew, by the Apostolicall Ministry, which God appointed to be the onelyonly outward instrument of this righteousnesse, verse 11, 12, 13, 14, 15. &c. Lastly, to set foorth the entertainement which this righteousnesse of faith found in the worlde. The Gentiles through free and effectuall vocation of God receiuing it. The Iewes through vnbeleefe and obstinacy refusing it; and therefore being iustly refused and reiected of God, verse 18, 19. &c. Into these soure things as into parts, may this present Chapter be distinguished.
Tim.
How doth the Apostle prepare himselfe an entrance and a way to the handling of these things?
Sil.
By a prolepsis or rhetoricall in sinuation, protesting his good will towards them, and preuenting of suspition and hatred towards him in the Iewes.
Tim.
Was there any inst cause or necessity why the Apostle should vse any such entrance by preoccupation?
Silas.
Yea, very iust: For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes, beeing the most part of them reprobates; and had saide that they stumbled at the stumbling stone, verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law, (which were two things they much boasted of, the promises and the lawe,) also hee directly speakes of their reiection from God. Now least the Iewes should ascribe these discourses vntounto Pauls hatred of their Nation, and so become vnwilling to entertaine his doctrine, therefore it seemed very behoouefull hee should testifie his good will towards them, and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of.
Tim.
What lesson are wee to learne from this arte and proceeding of the Apostle?
Silas.
That the Ministers of Christ are so to speakeDoctrine. truth, as they be carefull to doe it, out of louing affections; and the hearers ought to hauehave a good perswasion of their teachers good will towards them. The reasonsReasons. heereof be: First, if all Christians must reprooue out of louelove, much more the Ministers of the Gospell; because it behooueth them to excell in all graces, for example sake.
Secondly, the Spirite of the Gospell is a Spirite of louelove and compassion, and the Ministers ought to be led with this Spirite.
Thirdly, reproofes will hardly or not at all profite them, when the teachers louelove is suspected, and his person hated. Lastly, it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them, as Physitions by sweetning bitter potions, make the patient the willinger to take it. And Rhetoritians being to speake of vnpleasant things, wila first mollifie their mindes, and win their good will by some artificiall insinuation: so ought Preachers to do much more as occasion and cause requires, by how much it imports him and his flocke, the more that his hearers thinke well of him. And if the Scorpion will first lay fast holde on them with his claw, whom he purposeth to strike with his tayle, then ought much more they to imbrace them by louelove, whome they must cure by reproofe.
Tim.
What profit is to be made of this lesson?
Silas.
It teacheth that Ministers hauehave neede of greatVses. wisedome to discerne their …, and that also which they teach, that they may know what it is that is likely to giuegive offence, also when to vse friendly admonitions and sharpe reprehensions. Secondly, it teacheth that Ministers ought to be endowed with a spirit of singular louelove, and to expresse good will euen to such as are contrary minded, so long as there is any hope for to winne them.
Thirdly, that they ought to hauehave an vpright heart, that in shewing louelove and preuenting offence, they may not conceale any truth, or smoothe any vice, out of flattery and desire to please man.
Fourthly, heere is a reprchension to such as will bee Ministers, and yet altogether lacke these graces, as if a lame man would attempt to runne, and a blinde man to take vponupon him to be a guide.
Lastly, heere is an admonition to all hearers, to striue in themselues against all suspition, that their teachers exhorte and reprooue out of hatred of them; as they would euer desire to take any profite by their labours. For wee are verye apte to mistrust, and Sathan by his suggestions will drop into vsus ill affections, and therfore looke to it, and put away iealousie.
Tim.
Come wee now to the Text, and tell vsus what bee the parts of his prolepsis?
Silas.
These foure: First, hee protests his good will towards them. Secondly, he proues it by an argument from the effect, (to wit) his earnest prayer for their conuersion…. and saluation, verse, 1. Thirdly, he mentioneth the engendering cause of his louelove towards them, (to wit) their zeale of God. Fourthly, he rehearseth three faults in their zeale. First, ignorance. Secondly, spirituall pride. Thirdly, obstinate contempt of the grace of Christ, verse, 3.
Tim.
In what sence doth be call them brethren?
Silas.
Because they were his kinsmen by naturall generation, see Rom. 9, 3. Thus hee calleth them, that hee might both expresse and excite good will, and prouoke readinesse to heare and beleeue him.
Tim.
What is meant by hearts desire?
Sil.
Exceeding great pronenesse and readinesse of louelove,Interpretation or more then common, euen singular good will, such as is ioyned with delight, and exceeding great pleasure in those which are loued. For the word heere vsed, is the word whereby the eternall louelove of God towards the elect, is notified, as Mat. 3, 17. Ephe. 1, 5. Luke, 2, 14.
Tim.
What doctrine is to be gathered from hence?
Silas.
That in all the prayers which wee make to God2. Doctrine. for our selues or others, the desire of the heart must goe before. The reasons heereof bee these: First, the commandemenrReasons. of God, Prou. 23, 26. My sonne giuegive mee thy heart. Secondly, the nature of God, who being a Spirite, will bee worshipped spiritually, with the desire of the heart, Iohn, 4, 24. Thirdly, this is the very cheefe thing in prayer, Psal. 25, 1. Marke, 11, 24. Fourthly, without this, prayer cannot be feruent and vnfained, and therefore cannot be heard. For the promise is made vntounto feruent prayers, Iames, 5, 15. Marke, 11, 24. Lastly, such prayers as come from hearty desires, are onelyonly pleasing and acceptable to God, and they onelyonly testifie that we hauehave the Spirit of God, Rom. 8, 26, 27.
Tim.
By what meanes are these desires stirred vp in the hearts of Gods Children?
Sil.
By the due and godly meditation, First of the excellency of the thinges we pray for. Secondly, of the necessity, in that we cannot be happy if wee be without them. Thirdly, of our greeuous sinnes, which deserue things quite contrary to the things we doe pray for.
Tim.
What vse of this point?
Silas.
It teacheth that the thing cheefest in prayer, is,Vses. that the heart be set on work in sending vp good desires towards heauen, as sparkles out of a furnace. Secondly, it sheweth the true cause why that many prayers of the godly speed not, euen for that their desires are cold and faint, and slender. Thirdly, it warneth that the prayers of the wicked are but bablings, (vaine & abhominable,) because they call on God with their lippes, the desire of their heart being farre from him, Mat. 15, 8. Lastly, the distinction of mental and vocall prayer is iustified by this place, and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly, or by good deduction.
Tim.
In that the Apostle prayeth for them, what doth this teach vsus?
Silas.
That our Christian louelove one towards another, doth no way more firmely manifest it selfe, then by praying one for anothers saluation. Thus Paul proues the truth and earnestnesse of his louelove to the Istaelites by this duty of praying for their conuersion to Christ, that they might be saued. Which shewes it to be a speciall euidence of louelove: yea Paul did more demonstrate his louelove in praying for the Israelites good, then when hee greeued for their euill; because it is more to bee saued, then to be deliuered from paine. Also Steuen at his death witnessed his charity by his supplication vntounto God for his persecutors, Acts 7. 60. And Christ also manifested his deepe louelove to his crucifiers, by praying God to forgiue them. Moreouer, Paul testified his louelove to all the Churches, in the beginning of his Epistles, by thanksgiuing and prayer for their faith and louelove; and it cannot be but a man must louelove him hartily, for whose repentance and saluation, he heartily prayeth.
Tim.
Whereunto must the knowledge of this trueth serue vsus?
Silas.
First, to reproue them for want of louelove, which foreslow or forget to pray for others, or do it not for their being saued. Secondly, to consute them of errour, who thinke louelove to consist onelyonly or chiefly in good speech or almes, or other outward woorkes of mercy to the body. Thirdly, here is an admonition to eueryevery one, to proue vntounto himselfe, the trueth of his Christian louelove, by his diligentand earnest prayers for the good of others: namely, for their conuersion and saluation, which is the chiefest good. For whosoeuer he be that truely loues another, doth euer aime at the good of the party loued, and especially of that which may doe them most good; and that what can it else be, but the saluation of their soules after Pauls example here?
Tim.
But aid this prayer preuaile with the Iewes, to get them all saued?
Silas.
No: these words set forth not the effect, and what fruite came of his prayer, but what scope and end he propounded to his prayer; which was not earthly and temporall, but eternall good things.
Tim.
But why would Paul pray for them whome he knew to be cast out from God and saluation?
Silas.
All were not so, and for the other he might pray, Rom. 11. 1. Secondly, the nation of the Iewes were not cast out for euer, but for a time; and therefore hee might pray for the saluation of such as were to be called, Rom, 11. 25. This admonisheth all Christians, what things in prayer they ought especially to begge for others; and that the euent of their prayers, euen for the most exellent good, which euer endures, doeth depend vppon Gods pleasure; whereof sithence wee can take no certaine knowledge, in respect of particular persons, therefore out of Christian charity, wee are to wish well to all whome God vouchsafeth the name of his people; or with this limitation, (all whome God hath giuen to Christ.)Iohn 17, 9.