Commentary on Romans, Treatise · Chapter 10 · Dialogue 13
DIAL. XIII.
Verses 18, 19. But I say, hauehave they not heard? Yes verily their sound went out into all the earth, and their words into the ends of the world. But I demand, did not Israell know God? First Moses saith, I will prouoke you to enuy by a nation that is not my nation, and by a foolish nation I will anger you.
Tim.
WHat is the drift of this text, vntounto the end of this Chapter?
Silas.
It containeth a sharpe reproofe of the affected ignorance of the Iewes, or of their ignorance ioyned with obstinacy. After that Paul had prooued the Gentiles to belong to the election of God, by the effects, (because they had beene by the preaching of the Apostles effectually called to Christ,) and had accused the Iewes of infidelity, in that they refused to beleeue the Apostles beeing sent of God with such a welcome message: Hee doth now make it plaine by testimonies out of the Psalmes and Prophets, that they could not pleade ignorance, and had no excuse thereof left vntounto them.
Tim.
What be the parts of this Text?
Silas.
Two: First a double obiection, the one in verse 18, the other in verse 19. Secondly, a double answere one to each obiection.
Tim.
What is the first obiection, and how is it answered?
Sil.
HaueHave they (that is the Iews, or as some think both Iew and Gentiles) heard? It is an obiection made by some Iew in behalfe of the Iewes to excuse them, that they could not beleeue, because they heard not, & faith commeth by hearing. Seeing then they had no faith, it was a signe they had not heard. VntoUnto which the Apostle answereth, that the Gospell was then published to the whole world, therefore the Iewes must needes hauehave heard; for how could the Israelites bee without hearing, seeing the Gentiles (euen all the worlde besides) had heard? as it is heere prooued by the Apostle out uf the 19 Psalme, verse 4.
Tim.
But Dauid speakes of the creatures, and the naturalkDoubt. knowledge got by beholding the heauens, as in verse 1.
Silas.
It is true, he speakes of the voyce or preachingSolution. of the creature historically, yet by the way he prophesies of the voyce and preacing of the Apostles; for of one and the same sence, … may be sundry applications: or it is but an allusion to that place, thus and in this manner: as once God taught the whole world to knowe him by the line, and voyce of the heauens, which was a loude sound to proclaime his eternal God-head and power; so now hee hath vniversally made himselfe knowne by the Apostles doctrine. Or he argueth eyther (a pari) of the like, thus: As God would hauehave himselse publikely see foorth by the dumbe preaching of the heauens, so by the liuely sounding voyce of the Gospell: or (a minori) of the lesse, thus: If the naturall knowledge of God beeing lesse precious and profitable, be published abroad, then much more that knowledge which is by the Gospell, ought to be so, being farre more cleere and health-full: this may be receiued as fittest, yet all good.
Tim.
But how should this bee, seeing as yet there be sundryDoubt. people to which the Gospell was neuer preached, as Iaponica, Basilica, and other barbarous people not a fewe, as appeares by their captiues which were of them, and bewray an vtter ignorance of Christ?
Silas.
These countries in the Apostles time, might eitherNo kingdome of note in the world, but within 40. yeares after the passion of Christ, receiued the Gospel, saith Egisippus. bee vndiscouered or not inhabited; but it is certaine that euen afore the Apostles death, Christ was preached to all nations knowne, and countries which were dwelt in, either by the person of Preachers, or by same of their doctrine: as the same of deliuerance of Israel, and destruction of the Egyptians came to Iericho, for Rahab heard of it. This point may bee prooued, first by Christs commaundement, which was not in vaine, Math. 28, 19. Goe teach all Nations. &c. also Marke 16. 15. Acts 1, 18.
Secondly, Paul witnesseth that in his time this commandement was fulfilled, as Col. 1, 6, 23. Thirdly, if one Apostle could spread it from Ierusalem to Spaine, Rom. 15, 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world. Fourthly, many, yea most of the Fathers are of this opinion, Hilary vponupon Math. 24, 14. affirmeth that the Gospell was preached in the vniuersall world, before the ouerthrow …: Chrysostom sayeth that in space of thirty yeares, the Gospell was preached to all. Eusebius Ierome, Theophylact, & Ambrose teach the same trueth; of his time Ierome sayeth, that no nation was ignorant of Christ.
Tim.
What profit is to be made of this poynt?Vse.
Silas.
It confutes the Iesuites, Pererius, Bellarmine, and Rhemists in Mat. 24. who yet say the Gospel is not generally preached, but shall bee before the end of the world: this is to crosse authority of Scripture, and opinion of the learned; as Augustine read shall be preached, for had been preached. Secondly, it reproues the popish Historians of falsehoode in writing, that the Brittaines receiued not the faith till Austine the Monkes time; whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes, as Nicephorus writeth: and in King Lucius time… brought in ra ther tyrannical subiectiō to the Pope, then pure religion Peter Martyr. (which was two hundered yeares afore Austine) preachers were sent from Eleutherius the first Bishop of Rome, to instruct the Brittaines in the Christian faith; also by good stories it will appeare, that Austine brought in Romish tyrany and superstition, rather then the faith of the Gospell, peruerting the people rather then conuerting them. Thirdly, it commends diligence in the Ministers by the example of the Apostles: shall we not attend our flock, when the Apostles trauailed so far? And the great power and esficacy of the worde, by the prosperous power of God; also the goodnesse of God illustrating this worlde, with this newe light from heauen.
Tim.
What is the next obiection?
Silas.
Did not Israel know? Where some word is to beeObiection. supplyed to make vp the sence, as [God] after maister Beza, or the generall preaching of the Gospell, or the conuersion of the Gentiles depending thereon; which last, Piscator likes best, because the following Prophesies doe speake of their vocation.
Tim.
What is the meaning of the obiection?
Silas.
That though Israel heard, yet it may be they vnderstoodSumme. not the doctrine nor counsell of God, touching the calling of the Gentiles; therefore they tooke offence at their conuersion, of meere ignorance.
Tim.
How is this obiection answered?
Sil.
They did grudge and were angry, that the GospellAnswere. was translated to the Gentiles; also in their heartes they disobeyed, and with their mouthes gaine-sayed the doctrine of Christ, (as is is proued heere by testimonies out of Moses and Esay;) and therefore the Iewes could not chuse but knowe the Gospell, and that it was preached to the Gentiles, for this was the occasion of their enuie and anger.
Tim.
Whence is the first testimony fetched?
Silas.
From Deuteron. 32, 22. where God threatneth the Iewes, that he will punnish them with iealousie and anger, by preferring the Gentiles before them, at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them, and giuen to a people whom they accounted most vile and despicable.
Tim.
What is meant by Iealousie?
Silas.
It is borrowed from married estate, where a manInterpretation. is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his louelove. It signifyeth then the great griefe of the Iewes, to see the Gentiles admitted into that dignity which they once had, to wit, to be the people and worshippers of the true God, from whom they had so long beene strangers.Doubt.
Tim.
If iealousie bee a sinne, how is God said to prouoke to it?
Silas.
Eyther by occasion, bestowing benefits to theSolution. Gentiles, to the angring of the Iewes, Acts 13, 44. or accidentally, as the light of the Sunne offends weake eyes, though it bee in it selfe comfortable, or in respect of the end, that by such anger the Iewes might be stirred vp to beleeue in Christ: as a mother to bridle the wantonnes of her owne Childe, will cast it off, and call vntounto her the Childe of a stranger, to moue it to hauehave the more grace: but God doth that in earnest, which mothers doe in iest, or as iealousie is a punishment of former sinne, so it is of God, as is to bee seene by the former place of Deut. 32, 21. The Iewes had chosen to themselues such as were no Gods, therefore God to vexe them, would take to him such as were no people; they had chosen to themselues another husband, and he had chosen another wife to bee euen with them. Now sinne as it hath the nature of punishment is a good thing, and comes of God; for it is the execution of his iustice.
Tim.
What is the doctrine from hence?Doctrine.
That God in his iustice doth punish sinne by sinne, yea in such sort as he doth proportionate the paine to the fault; example heereof in Pharaoh, whose heart was hardned of God for his former sinne, see Romanes 1. 26, 28. and 11, 8, 9.
Tim.
What profit of this Doctrine?
Silas.
It teacheth how fearefull a thing the iustice of God is, in that for sinne he can strike not the body of menVse. alone; but the very soules of men with new sinnes, filling them with more sins, which greedily follow their owne lusts; to shew himselfe the Lord and Gouernour of the soules, as well as of the flesh of men, and is able to wotke in them eyther good things according to his mercies, or euill things according to mens merites. Secondly, it warneth all men aboue all things to beware, as of all sin, so especially of sinning wittingly and willingly, after many instructions, and benefits, and admonitions to amendment, for God will plague such spiritually, by giuing them ouer vntounto the power of sin, which is the most greeuous iudgement vnderunder heauen, and it is so much the more greater, because it is insensible: for whereas all other iudgments be without sinne, this alone is with increase of guilt and sinne.
Tim.
Why doth bee call the Gentiles [no people] beeing soDoubt. great a people?
Silas.
Because first they were such in the account of theSolution. Iewes, Mat. 15, 28. Secondly, they were such in the account of God himselfe, who reckoned them for no people, as they esteemed him for no God. Thirdly, because they were not Gods people, they might as well bee no people as not his people; for as wicked men are said to be dead in sinnes while they liue, so the Gentiles while they were sttā gers from God, were not worthy to bee esteemed his people, or any people at all.
Tim.
But wherefore tearmeth he them a foolish people, seeing there were amongst them Philosophers and many learned men,Doubt. Acts 17, 18. Rom. 1, 22. 1. Cor. 1. 20.?
Silas.
They were indeed wise in the wisedome of theSolution. world, which is foolishnesse with God, all true wisedome stands in the knowledge of God, Iere. 17. They hauehave cast away thy words, what wisedome is therefore in them?
Tim.
But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God.
Silas.
They had some litterall and superficiall knowledge by the light of nature, through the view of theSolution. creatures, but no true & sauing knowledge by the light of the Spirite, through the vnderstanding of the Scriptures.
Tim.
What is the doctrine from hence?
Silas.
That wretched is the estate of all people and personsDoctrine. which liue without the sound knowledge of Christ, because they are without God, strangers from him, voyd of his life, full of foolishnesse and sinne, and subiect to eternall destruction.
Tim.
What vse heereof?
Silas.
It serues to moue vsus to thankefulnesse for the light of the Gospell, and to walke in it while wee hauehave it, seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe, and restored to such a maruailous wisedome which makes wise to saluation, see Chap. 9, verse 26.