Commentary on Romans, Treatise · Chapter 11 · Dialogue 17
DIAL. XVII.
Verses 20, 21. And thou standest by faith, bee not high minded but feare, for if God spared not the naturall branches, &c.
Tim.
OF what kinde be these wordes?
Sil.
They be extraordinary, stirring vp the beleeuing Romanes vntounto Christian humility and godly feare: and they bee dehortatory, dehorting them from pride, arogancy, and security.
Tim.
What be the parts of these words?
Silas.
Two, first a proposition, [be not high minded] set foorth by the contrary [humble reuerence of God, or reuerent humility.] Secondly, the rendring of reasons to confirme the duty propounded. These be two, the one is taken from their present good condition, to wit, their free insition, or grafting into Christ by faith, [thoustandest by faith.] The second is drawn from their future danger, if they should grow proud and carnally secure, then they also should bee broken off as the Iewes are. This reason should be thus amplified by an argument (a minori,) for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue (the Iewes, his first and peculiar people,) then the wilde braunches the Gentiles, which were afterwards planted in. Therefore if hee hauehave done that, hee will also doe this, except they feare the offence of God, and bee humbled by the due sight of their vnworthines. The summe and scope then of this Scripture is, to perswade the beleeuing Gentiles in regard of Gods free and great mercies, also in respect of very great perrill, that they bee not puffed vp with Gods benefits and so waxe proud and carelesse; but rather be carefull, labouring day and night in godly feare to preserue their faith, and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ.
Tim.
Come to the wordes and tell vsus what is meant by [thou?]
Silas
The whole body and congregation of the Gentiles of what countrey soeuer, and namely the (Christian Romanes) which had receiued the religion of Christ; which are here spokē vntounto, as if they were but one man, that eueryevery person might thinke himselfe spoken vntounto, and so apply it.
Tim.
What signifies [standing?]
Sil.
Sometimes the certainty of faith and grace, Rom. 5, 2. sometimes constancy, 1. Corint, 15, 1. and 16, 13. but here it signifies the state and condition of a Christian, or of a member of a Christian Church, [standing] is the same with grafting, verse 19.
Tim.
What signifies [faith?]
Sil.
Either the profession of faith in the mouth, if wee referre this vntounto such as be hypocrites (which are known to God onelyonly,) or the guift of true and liuely faith in the heart, freely apprehending Gods grace in Christ, if wee referre it to true beleeuers. The summary meaning is thus much, that our condition and estate, as we are Christians and members of Gods Church, doth consist wholly and onelyonly by the mercies of God embraced by fayth in Christ, either seemingly, as by counterfet Christians, or truely and indeed, as by right Christians, which are so indeed as they be named.
Tim.
What is the doctrine out of these first words?
Silas.
That the state and very being of a Christian dependethDoctrine. on faith. For as before Paul layed downe [infidelity] to be the true and proper cause of the breaking off & destruction of the Iewes, so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ. Faith is it then that makes vsus to bee Christians and members of Gods Church, Galat. 3, 26. Wee are made the … of God by faith in Christ; and againe, We are made righteous by faith. And herein is a maine difference betweene faith and all other graces and works of the Spirit, as hope, louelove, repentance, &c. that those doe not make vsus, but declare vsus to be the children of God, as it is sayed of louelove, that thereby wee are knowne to be Christs Disciples, Iohn 13, 35. 1. Iohn 3, 23. but by faith we are made and constituted members of Christ, and are planted into the tree of his Church, to become branches thereof. As good fruite causeth not a tree to be good, but is a witnesse of the goodnesse of the tree: So good workes, and all other good gifts doe testifie vsus to be Christians, but faith onelyonly makes vsus to be such. For by faith we liue, Gal. 2, 20. Rom. 1, 12. Whereas both our English Diuines and others, doe write that we are ingrafted into Christ by baptisme, it must be meant that it is a sacrament and a seale of that faith, which regenerateth and ingrafteth into Christ, Rom. 4. 11. for which purpose, reade M. Fulke on Acts 22. 17. and Rom. 6; 4.
Tim.
What reasons are there to proue this, that faith onelyonly makes vsus to be Christians?
Silas.
First, wee are Christians by that which quickensReasons. vsus to God; but it is faith alone by which wee are quickened to Godward; for before faith be come, we were dead in sin, Ephe. 2, 1, 2, 3, 5, 8. Secondly, we are not the members of Christ, till we bee vnited to him as to our head: but this vnion is wrought by faith, Ephe. 3, 17. Till wee bee adopted by grace, to bee made the Sons of God, and hauehave Christes righteousnesse imputed to vsus, wee are none of Christs: but both our adoption and iustification are done by faith, Roman. 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue, and do please God.
Tim.
What profit are Christians to make to themselues of this doctrine?
Silas.
It confutes both the Papists who teach that the very acte of Baptisme makes vsus to become Gods children, and so doth iustifie, regenerate, and sanctifie vsus: as also the phantasticall spirits, which taught that wee are the sonnes God before we beleeue. Secondly, it warneth vsus of the miserable estate, that the Pagans, Turkes, Iewes, and all Infidels which be without the Church, do liue in; as also all wicked men and hypocrites which are within the Church; who hauing no faith rightly to ingraft them into Christ and his body, therefore they partake not in the roote nor fatnesse of the Oliue, but wholy want Christ with his Spirite, grace, and saluation: in which regard they are much to be pittied of vsus, and God is earnestly to be prayed, that such among them as belong vntounto him, he would in graft them into his Sonne by faith. Thirdly, it exhorts all men that hauehave not the blessing of a beleeuing heart, aboue all things to labour for it, that they may be made one with Christ, and bee blessed by beleeuing, Gal. 3, 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will, yet God vseth not to giuegive it to the snorting Christian, but to such as labour and seeke for it. Lastly, wee are by this doctrine called from pride and arrogancy, vntounto humility of heart: for seeing wee become Christians and Gods children by faith, and faith comes not from our selues, but it is the guift of God; we ought not to boast as if it were not freely giuen vsus, Ephe. 2, 8. 1. Cor. 4, 7. If faith both do spring from and wholly relye vponupon mercy, then the faithfull hauehave no cause of glorying, but to reioyce rather in this, that they know God to be mercifull, Iere. 9, 24. Further, seeing faith findes nothing in man to make him accepted to God, (but sinne and death) and doth send men out of themselues to fetch righteousnesse and life from another: Therefore the faithfull hauehave great reason to walke humbly before God and mē, Rom. 3, 28. Rom. 4, 1, 2.
Tim.
Proceede and tell vsus what is meant by [high minded?]
Silas.
Some referre this to the wisedome of the mind, and expound it thus: Be not wise in your selues, or bee not wise in your owne conceite; whereupon the Papists build their absurd implicite faith against Scripture and reason. But they doe much better which referre it to the affections of the heart, expounding it thus: Be not haughty in heart, or be not proud in your thoughts. The word [feare] which signifies humble reuerence of God, shewes that thus we ought to take the word [high minded.]
Tim.
What is our doctrine from hence?
Silas.
That pride of heart or high mindednesse ought to be farre from such as be professed Christians. The reasons heereof be these: First, it is forbiddē of God, & maketh vsus odious to God and men. Secondly, it takes Gods glory from him, and giues it to men; and this is an abhomination, to giuegive his glory to any. Thirdly, it is an absurd thing to be proud of that which is none of ours; for we hauehave nothing at all, no not a crumme of bread or a drop of water but of free guift. Mat. 6, 11. Iames 1, 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed, & must by and by put it off; how voide of sence should we be to be proud of such things as come without vsus, nay for such things as God might condemne in vsus, and vsus for them? because wee eyther abuse or corrupt Gods guifts, and therby hauehave cause to be humbled in our best estate. Lastly pride is a very dangerous thing; for it pulled downe Gods iudgements vponupon Angels, and vponupon Kings, (as Nabuchadnezar and Herod,) vponupon nations, (as the Romanes and Iewes,) vponupon Apostles, as Peter: therfore pride is by all meanes to be eschued and striuen against, both by good meditation, and earnest prayer, to hauehave it mortified by grace, if wee will please God, and prosper now and for euer.
Tim.
HaueHave we heere any present need of this admonitiou?
Sil.
Yea very much and greatly, because all manner of pride abounds among vsus, it was neuer more rise both outward and inward pride, and in all sorts and degrees: as our apparell, words, lookes, gate, title, hunting after dignities, striuing for precedency, our boasting in our knowledge, and disdaining of others; all this doth testifie to our faces, that wee are proude, and therefore hauehave need to repent, least we doe perish.
Tim.
Tell vsus what is heere meant by [feare?]
Silas.
It is set as contrary to high mindednesse, andInterpret. signifies humble reuerence of God, or reuerence of God ioyned with humility; for as pride and presumption of heart stirred vp by Gods guifts, hath for companion carnall security, which is the greatest enemy to grace and faith: So humility arising from the sight of our great vnworthinesse and manifold infirmities, is euer coupled with a reuerent awe of Gods displeasure, which is a speciall conseruer of faith, or of a Christian in the estate of faith.
Tim.
But how agreeth this precept of Paul (but feare) withDoubt. that commandement of Moses, Exod, 20, 20. Feare not, and with that of Christ, Luke 12, 4. Also that of Iohn, 1. Iohn 4, 18. Charity casteth out feare?
Silas.
The feare forbid in these places is eyther theSolution. immoderate feare of mighty men driuing others to forsake true religion and their duty to God, or else a slauish feare of Gods terrible iustice and vengeance because of sinne, driuing men to perplexity of minde, and despaire of Gods mercies. Both these kindes of feare bee euill in their owne nature, howsoeuer the latter is oftentimes occasion of good to Gods children, through the wisedome and mercy of their heauenly Father, making it a meanes to prepare their soules for grace; like as a needle or a bristle makes way for the threed to enter and to go through, and then the bristle is cast away: so is this seruill feare expelled where faith and charity towards God hath once found entrance.
Tim.
What [feare] then is it which is here commanded?
Silas.
An ingenuous, godly, and humble feare, breeding continuall care not to offend God by any sinne, as much and as farre as frailty will suffer; and to deserue to loose his fauour, and to be depriued of our faith, and other his graces bestowed on vsus. Such a feare as vseth to bee in good childeren towardes their parents, whome they are very loath to displease for their louelove and kindnesse shewed vntounto them: So this filiall feare of God, causeth the faithfull to auoyde the offence of God, not so much for punishment, as because of his mercies and goodnesse, and for louelove of righteousnes.
Oderunt peccare mali formidine poenae.
Oderunt peccare boni virtutis amore.
An example to illustrate these two sorts of feare, good and bad, may be this, in the Sonne of a Iudge, and a malefactor, both at once standing in the Iudges presence, sitting on the seate of iustice, they both are afraid: the malefactor hating the Iudge feareth him, because hee hath a sword and power to punish him: the child out of a louelove of his Father, doeth reuerence his presence, and dare not by any misbehauiour prouoke his Father to wrath. Of this latter feare, Paul speaketh heere: and also all other texts which contayne commendation of feare, are thus to bee vnderstoode, as Exodus 20. 20. Deut. 6, 13. Psalm. 112, 1. Iob 1, 1. Acts 10, 2, 35. Psal. 25, 14.
Tim.
Whence ariseth this good and childe like feare, whereby the breach of the lawe is more feared then the curse?
Silas.
From a particular and due knowledge of our own naturall weaknesse and pronenes to fall into sinne, Math. 26. 41. The flesh is weake. As young children through feeling their owne weaknesse, and readinesse to stumble, are afraide and become more carefull to get them a stay, so it fareth with Gods children. Secondly, from the malice and strength of Sathan, who as a roaring Lion, goeth about seeking whome he may deuoure, 1. Peter 5, 8. Therefore we hauehave great need to be sober and watchfull; as many feare him too much, so we may do it too litle. Thirdly, from the often and earnest consideration of Gods presence, whose eye is euer ouer vsus. Also of his great power, being able to kill bodye and soule, and to cast them into hell, Luke 12, 5. and of his most terrible wrath and vpright Iustice, iudging and chastening sinners, without respect of persons, 1 Pe. 1, 17. Lastly, from sence of Gods sweet mercies in Christ, Psal. 130, 4.
Tim.
What reasons are there to enforce this exhortation, and to perswade Christians to hauehave GOD alwayes in feare?
Silas.
Verie many and strong reasons: First, the commaundement of God, very often enioyning vsus to feare him; as heere, so in many other places. Secondlie, the great praise which God himselfe giueth to this grace, as that it is the beginning of wisedome, Prou. 9, 10, and 1, 7. The well-spring of life, Prou. 14, 27. Our Treasure, The instruction of wisedome, Prou. 15, 33. See Prou. 14, 26. and 16, 6. and 9, 23. and 28, 14. Thirdly, the precious promises made to them which feare to sin against God, that they shall be blessed, that they shall bee preserued. See Psal. 112, 1, 2. 3, &c. Also Psal. 128, 1, 2, 3, &c. Fourthly, such also are pleasing and accepted of God, Actes 10, 31. Fiftly, great profit comes by the feare of GOD, it constraineth to good, it restraineth from euill: example in Ioseph, Gen. 39, 9. and the Midwiues, Exod. 1, 13. Also by meanes of this feare, Christians stand in the Faith, escape breaking off and destruction; whereas proud secure Christians lose that faith which they hauehave, & their other graces, and at length the happinesse: For from him which hath not, shall be taken away euen that which hee hath. Such as liue awfully, & in lowly reuerence of God, do maintaine their faith, and preserue themselues vntounto celestiall blessednesse, as Paul here not obscurely telleth the Romanes, that vnlesse they did feare, they should be broken off (which indeede is come to passe) as all the world now perceiueth) as the Iews were for their proud contempt of Grace.
Tim.
But seeing Gods Children are bolde as Lyons, Prou. 28, 1. and blessed with confidence through Faith, Ephes. 3, 12. How is it that they do feare?
Silas.
Gods faithfull children consist of a spiritual regenerate part, and of a carnall vnregenerate part. In the inward regenerate part, there is good confidence, by reason of Gods goodnesse in Christ apprehended by Faith, yet the flesh or vnregenerate part, suggesteth continually doubtfull or fearefull thoughts and carnall infirmity, putting the godly in dreade and trembling, which yet is subdued by the strength of Faith. For, as a little childe which is set aloft on horsebacke behinde or before his father, whē he lookes towards the ground and remembreth his owne weakenesse, is made affraide of falling; but yet he ouer commeth this feare, and is in good heart, when he thinkes that his louing father hath him fast tied to him by a Towell, or holdeth him in his hands: Or as a man set on the top of an high Tower, whiles his minde runneth vponupon nothing but the height of the Tower, or what a deepe way he may fall, and that his fall will be with certaine daunger of death, it is not possible but his minde being vponupon these things, must be smitten with horror. But when his eyes are turned towards the barres and battlements which firmely staieth him, then he takes spirit to him, and puts away feare: euen so likewise the … Beleeuers, when they consider with themselues how weake they are, being verie prone to euill; and also doe thinke vppon the naughtinesse of their bad workes, and the imperfection of theyr best workes, and the seuerity of Gods Law, requiring their vttermost obedience threatning destruction to the least disobedience; finally, how vnresistable the power, and horrible the wrath of God is against sinne: these considerations being vehement, cannot but deiect the mind, and cast it downe with feare. But on the other side, when they cast their eyes vponupon the mercies and exceeding clemency of God, his most constant promises, and the infinite merits of Christ, communicated with them by faith; then their feare is either laide aside or lessened, & they are much comforted and waxe bold in God.
Tim.
But seeing a true Faith brings with it assurance, and an infallible perswasion of Gods louelove; and it beeing once had,Doubt. can neuer be lost againe, in respect of Gods power, and Christs intercession, how is there any place for feare at all in the faithfull? Or if beleeuers must feare, then how is there any certainty in Faith, for there is nothing so contrary to Fayth, as feare and doubting?
Silas.
Feare, and perplexed doubting, comes fromSolution. the weakenesse of faith; Faith in it owne nature, beeing a most certaine perswasion: but we are to note that this is not spoken to this or that true beleeuer, for whom it is impossible that they should loose their fayth whollie. For it is a gifte whereof God repenteth not: also, God neuer tempteth his aboue their power: But this is spokē of whole congregations, wherin some do falsely perswade themselues to be true beleeuers, and bee not so indeede. Thirdly, howsoeuer that feare that engendreth perplexity of minde, and breedeth despaire of Gods goodnesse, cannot consist together with Fayth, the one destroying the other; yet that feare which breedes a reuerence of God, may well stand with the assurance of Faith, being a meanes ordained of God, both to continue and encrease faith, because it moueth vsus to earnest constant Prayer, by the which faith is nourished and strengthned. Howsoeuer then, a beleeuing person need not feare condemnation, yet he may & must feare transgression, Psal, 4, 4. Hee cannot feare falling away into perdition, but he ought to feare falling into sinne: hee must hauehave the feare of humility to make him watchfull, but not the feare which arises out of infidelitie, which makes distrustfull.
Tim.
What profit is to be made of this instruction touchingVse. the feare of God?
Sil.
It acquits vsus from the slander of the Papists, who accuse vsus that wee doe teach men that they may liue securely,See … notes on 1. Iohn 4. 18. and need not feare God. Secondly, it conuicts them of error, which say we cannot bee certaine of forgiuenes of sins, because we must feare; wheras feare being a fruite of sanctification & a marke of our adoption, Acts 10, 35. the more wee doe feare God and his word, the more wee are sure to bee blessed, which is eueryevery where promised to such as feare God. Lastly, it exhortes all Christians which lacke this feare, to seeke it, and those which hauehave it to be thankefull for it, and grow vp in it. For blessed is he which feareth continually: therefore if ye call God Father, passe the time of your dwelling in feare.
Tim.
Come now to the 21. verse, and tell vsus what is meant by the [naturall branches?]
Silas.
The Iewes Gods owne people, who because they were borne of an holy roote & beleeuing parents, (who by a free couenant were of God separated from other people) are therfore called naturall branches, thogh they were conceiued in sinne as al others are, and by nature had no more holinesse then others. And whereas it is saide of God that he spared not them, the meaning is, that he punished them and brake them, as it is expounded, verse 17, 19. see also Rom. 8, 32. Lesse is spoken thē is meant, which is vsuall in the Scripture, see 1. Cor. 15, 58. Heb. 6. 10.
Tim.
What is the lesson to be learned from hence?Doctrine.
Silas.
The vnpartiall seuerity of God against the obstinate vnbeleeuers, which are contemners of his word; in that his anciēt people which had stood so many years vnderunder his couenant, and were so long before vsus in possession of religion, and had so many great promises and fauours done them; yet when they despised and abused Gods goodnesse so farre, as publikely to deny and reiect his Sonne, they must bee no longer borne with, at any hand. How then, may we which are branches by grafting in, descended of infidels and heathenish parents, and but adopted children, looke to escape Gods fierce wrath if we contemne his word? when the very naturall branches and such as come of the holy Patriarchs were disinherited and cast out, but not before God had chastned them with rods and sometimes sent them into captiuity. This may therefore serue as a patterne for parents, how to proceed to disinheriting their children: and for superiours how to deale with inferiours, with much patience and long suffering, wayting long, being ready to receiue with their Father in the Gospell, lost and returning children; and resolued not to shake off and vse extemity, till there be no remedy, and that all hope be gon.