Commentary on Romans, Treatise · Chapter 11 · Dialogue 12
DIAL. XII.
Verse 15. For if the casting away of them be the reconciling of the world, what shall their receiuing be but life from the dead?
Tim.
VVHat doth this 15. verse containe?
Silas.
The 2. argumēt wherby the beleeuing Gē tiles are dehorted from insulting or proud disdaining of the vnbeleeuing Iewes: it is taken from the hope of the restoring of the Iewes to the Church of God, who therfore ought not to be contemned. The first argument was from the end of Gods counsell, in the reiection of the Iewes, whereof we heard out of verses 11, 12.
Tim.
Of what parts doth this text consist?
Silas.
Of two parts: The first is a proposition. The secondParts. is a proofe: the proposition or matter propounded is this: The Iewes which bee now as deade men by their vnbeleefe, shall bee reuiued and quickened againe by grace. This proposition is illustrated and set foorth by the similitude of the last and generall resurrection, when the dead which lye buried in their graues, shall arise againe, euen as possible it is for God to raise the Iewes out of the graue of their sinnes. This proposition is confirmed by an argument a minori, from that which is lesse likely, to that which is more likely, as thus: If the calamity of the Iewes brought foorth so great a good to the world of the Gentiles, as reconciliation with God, then what shall their felicity be, but a reuiuing of the whole world, when both Iewes and Gentiles shall receiue the Gospell; then not Iew alone shall be restored to life, but the whole world shal be totally receiued to God-wards.
Tim.
Now expound the words of the first part of this sentence.
Silas.
[Casting away] signifieth the same with fall andInterpretation. diminishing, as before verse 14. [World] by a Synecdoche, signifies the Gentiles which be the greatest part of the world. And reconcilement is put for saluation, wherof our atonemēt with God by Christ is the chiefest part, because a sinner entreth then into the estate of saluation, when sinnes are pardoned through Christ.
Tim.
But how may the casting away of some, be the reconcilingDoubt. and sauing of others, seeing euill must not bee done that good may come of it?
Silas.
First, the casting away of the Iewes, as it comesSolution. from God, had the nature not of an euill but of a good worke, because it was the execution of his Iustice vponupon them for their vnbeleefe. Secondly, it was not properly the cause of the Gentiles saluation, but accidentally, insomuch as the Iewes being cast out, by that occasion the Gentiles were called to Christ; who could not be called till they were reiected, by reason that the Iewes malice was such as made them to contemne the grace of Christ, and to enuy that the Gentile should bee partakers of it. Neither would they enter, nor suffer others: as a Dogge in the manger, which neyther eateth the Hay, nor suffereth the Oxen to eate it; therfore, as by tumbling down the dogge, the beast comes vntounto the foode, so by casting off the stubborne Iewes, the Gentiles found enterance both into the estate of Grace, and Reconciliation with God.
Tim.
What instructions hauehave wee from the former part of this Verse?
Silas.
First, that God can turne the greatest euill to much good for his children: the reason is, his most admirable wisedome and goodnesse; euen as Satan by his very great malice and subtilty, can so poison the best things, as they proue hurtfull to the wicked.
Tim.
What is the vse to be made of this point?
Silas.
First, to mooue vsus to louelove, praise, and admireVse. the most singular louelove and wisedome of God. Secondly, to labour, after Gods example, to make benefit of all euils which happen to our selues or others, euen of our owne sinnes, and of the transgressions of other men, to make vsus more humble and watchfull thereby, for the time to come.
Tim.
What other Lesson learne we from the beginning of this verse?
Silas.
That the summe of the Gospell is to preach reconciliationDoctrine. with God (to wit) that of sinners, enemies, and vngodly, being without God and true life, subiect to wrath and death for sinne, wee are receiued to fauour and become friends, children and heyres of life through Iesus Christ beleeued in. See 2 Cor. 5. what Paul saith of God, in verses 18, 19. and of the Apostles and other Ministers, verse 20.
Tim.
What be the parts of reconciliation?
Silas.
Two: First, remission of sins, or not imputing our faultes, with imputation of Christ his perfect iustice in keeping the Law vntounto beleeuing sinners. Secondly, Sanctification, in killing the strength of sin, and quickening the soule by works of righteousnesse in the Spirit, Rom. 6, 2, 3, 4. Remission takes away the guilt and paine of sinne: Sanctification remoues the dominion & kingdome of sinne that it raigne not, Rom. 6, 12. and is a necessary companion of remission, and fruite of reconciliation with God, 1 Cor. 1, 30.
Tim.
What profit is to be made of this point?
Silas.
That Preachers ought diligently to teach this Doctrine of reconcilement, and the people to learne it, that they may be throughly acquainted with Gods mercies, to their comforting after heauinesse for sinne and their own miseries; & to their humbling after grace bestowed on them. For as nothing will so cheare vp a troubled spirit, as the declaration of the sweete & sure mercies of Christ, vntounto firme and full attonement with God; so nothing is more auailable to humble them thē the remembrance of their vnhappy condition, in being strangers from God.
Tim.
Come to the latter part of this verse, and tel vsus what is meant by [receiuing,] as also, by [life?]
Silas.
Heere the effect or consequent, is put for the cause or antecedent, which is an effectuall calling or receiuing of the Iewes into the Christian Church; and by life is meant the quickning by grace to liue to God, being before dead in trespasses. Thus Oecumenius expounds this place: What (saith hee) shall bee their assumption but this, that we may say of him that assumeth or receyueth, that he reuiueth them being dead in sinnes? This speech is borrowed from the last great resurrection of the body, whereunto the Scriptures do often resemble the restitution of the Iewes, both from their bodily and spirituall calamities. See Esay 26, 19. Hos. 13, 14. Ezek. 37, 11, 12, &c. …, 11, 12. to teach vsus, that the restitution of the Iewes (beeing spiritually dead) to the faith of Christ, in the end of the world, shall be as certaine and sure, as that the corporally dead shalbe raised out of their graues at the last day; which is an Article of our faith.
Tim.
What else are we taught from hence?
Silas.
That in all men naturally, there is no more strength to do a good worke (no not to thinke a good thought) pleasing God, then there is force in a deade man to do any worldly worke, Iohn 15, 5. 2 Cor. 3, 4. 1. Cor. 2, 14. This confuteth the counsell of Trent, which teacheth, that wee hauehave power (if we will) to receyue grace offered, to beleeue and repent when wee are exhorted. Session 6. But this is false, because God must draw vsus to Christ, Iohn 6, 44. also, work in vsus both the will and deede, Phil. 2, 13. and because of our wil being dead, God is not onelyonly to helpe it, but to reuiue vsus by putting (as it were) a new soule of grace into vsus. This must stirre vsus vp to giuegive the whole praise of our newe birth to God, as Col. 1, 21. Ephe. 1. 1, 2, 3. Againe, from hence we may learne, that wee may not despaire of the saluation of any, either of others or our own, how hopelesse soeuer. For if God can reuiue the Iewes, now sixeteene Ages rotten in the graue of sinne, then how much more others also? see Iohn 5, 25, 28.
Tim.
What Vse of this last point?
Silas.
This must nourish a charitable opinion of the greatest sinners, and preserue men in hope of thēselues, so they do not deferre, but betimes endeauour to turne from sinne, and seeke to God, who is rich in merciemercy and power: whose example should teach vsus not to be cruell and rigorous (as many Christians are,) being far vnlike to God, who enclineth to pity, pardon, and to saue euen most for lorne offenders … Whereas many (thorough hardheartednesse) be so implacable, as nothing will appease them; no … and confession after crimes yea, sundry Parents be heerein wodrthy to be blamed, that as some are too indulgent, so others too too seuere, refusing to take to fauour their relenting and repenting children. Oh, what would become of themselues, if God so deale with them. But there is much mercy with God, and plentifull compassions, so ought there also to bee with men.