Commentary on Romans, Treatise · Chapter 11 · Dialogue 6
DIAL. VI.
Verse 7, 8. The rest were hardned, as it is written, GOD hath giuen them the Spirit of slumber, eyes that they shoulde not see &c.
Tim.
VVHat is the sum of this Text?
Silas.
That the rest of the Iewes, whō God hadSumme. not elected, were hardned by the iust iudgement of God, as he proueth by a testimony & oracle of holy Scripture.
Tim.
What be the parts of this Text?
Silas.
Two: First, a proposition; The rest were hardned, namely, so many as not being freely chosen of God, didParts. not obtain Christ and his righteousnesse vntounto saluation, all the rest besides these were blinded. Secondly, a proof out of holye Scipture, to confirme the hardening of the Iewes: it proueth two things, not only that many Iewes were hardned, because the Scripture had foretold it; but whence this hardnesse came, or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people (to wit) the singular or speciall iudgement of God, so appointing, so foretelling, yea, and so working it in time: also it sheweth what this hardnesse is, to wit, a spirituall slumber or sencelesse sleepe of the soule, or a shutting of eyes and eares, that seeing and hearing, they should neyther see nor heare vntounto their conuersion. Lastly, how long this hardnesse did continue vppon the Iewes, namely, euen from Esay his time vntounto the present time wherein the Apostle wrote (vntounto this day) which must be referred vntounto the end of verse 7. the rest cited out of Esay, being enclosed in a Parenthesis.
Tim.
What signifies the [rest?]
Silas.
The other Iewes which did not belong to the election of Grace, but were reprobates and reiected of God.
Tim.
What is meant by hardning?
Silas.
It signifies properly the thicke skinne of ones hands or feete, with trauell or worke, which is so barked or stifned, as if it were pierced or pinched, yet it is not felt: but by translation from the body to the soule, it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God. This stubbornnesse is noted in Scripture by sundry similitudes, as of a stone, of an Iron sinnew, of a brazen forehead, of an heart of Adamant, Ezek. 11, 19. Esay 48, 4. Zach. 7, 12. Heere in Zacharie, as also in that place of Esay, there is a plaine description of an hard heart. Sec Verses 11, 12, of Zachary.
Tim.
How many kindes of an hard heart be there?
Silas.
Two: one Naturall, which all men bring from the wombe, called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God, being sinners and enemies, vngodly, and the Children of Gods wrath. Secondly, there is an habituall hardnesse which is gotten by long custome of sinne, which for a time takes away both the feare and feeling of sinne. This is common both to elect and reprobate, but with great difference. For hardnesse of heart in the elect, before their conuersion is totall and temporary, it wholly possesseth them, but it continueth onelyonly vntill their calling; after that their hardnesse is partiall, mixt with tenderncsse and softnesse of heart, as in Dauid and Peter: but in the reprobate it is totall and perpetuall, so as they remaine wholly obdurate and obstinate till their death, as did Cain, Esau, Pharaoh, Iudas, and these refused Iewes heere spoken of. And this last hardnesse is that which is heere meant in our text, which is both of the whole heart, and final, or for euer. For this onelyonly is peculiar to such as be not elected, as the nearest & iust cause of their destruction; which is inflicted vponupon them, not so much for sinne, as for beeing hardened in sinne for their impenitency in sin, to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne.
Tim.
But it should seeme, that fewe or no men are whollie hardened, because Pharaoh yeelded, and desired Moses to pray…. for him, Esau wept, Achab put on Sacke-cloath. Also, of Iudas it is written that hee repented, and that Foelix trembled, and Balaam wished, that hee might dye the death of the righteous.
Silas.
These were but sudden motions in the wicked,Solution. which lasted not, like vntounto flashings or lightnings. Secondly they proceeded not from a soft and brokenhart, but from slauish feare and dread, or present smart of diuine iudgement. Thirdly, that beeing once ouer, they returne to their former wickednesse and contempte of Gods will, as Pharach did, and Felix, and the reste of them, &c.
Tim.
What is the Doctrine out of these words?Doctrine.
Silas.
That finall stubbornenesse in sin, when a sinner obstinately continueth till his death in one, or more knowne sins, is a certaine marke of distinction betweene an elect childe of God which shall bee saued, and him which shall be for euer condemned, as appeareth Rom. 9, 17, 18. Math. 13, 15. Iohn 17, 11. 1 Iohn 5, 18. The Reasons heere of be, because it is neither sinne, nor theReasons. number, nor the long continuance in them, that makes the actuall difference. For in all these things, many of the elect and reprobates are like; therefore that which doth it, must needes be this vniuersall and finall hardnesse of heart, vntounto which reprobates are giuen ouer, and so are not the elect. For whome God elects, into their hearts he puts his Spirit, which changeth their stony hearts into fleshy, being made pliable by his will: but the rest (as our Text is) they are hardned and left in their naturall corruption, to persist in it to death; and this is the second reason of the doctrine, that the elect hauehave their natural stubbornnesse corrected by the Spirit of sanctification, which altereth and reneweth them vntounto the obedience of the word, 1 Pet. 1, 2. 2 Thess. 2, 13.
Tim.
What profit are we to make of the knowledge of this Doctrine?
Silas.
It may serue to keepe vsus from rash iudgement,Vse. that wee neuer giuegive finall sentence vppon any man, to brand him for a reprobate; for who can tell if a wicked man will so continue vntounto the end of his life? some hauehave beene called at the ninth houre of the day, some chaunged at the eleauenth, and one (to wit the Theefe on the crosse) conuerted at the twelfe and last houre. Secondly, heere is a warning to all Christians, aboue all thinges in the world, to striue against hardnesse of heart, and to labour for soft and obedient hearts; for as this latter hartEzek. 11, 19, 20. (to wit) when it is mooued and bowed by God to follow his worde, is the greatest blessing, being the peculiar note of the Childe of God, and a speciall fruit of the Couenant; so the other (to wit) a stiffe and vnyeelding heart, is the greatest curse, beeing the marke of cast-awayes and reiected persons; vntounto which eueryevery man is so much the nearer, the nearer he is vntounto hardnes of heart; and so much the further off, the more softe and contrite his heart is.
This admonition will be found so much the more needfull, if we duely consider with our selues these two things. First, that we liue in times of exceeding great case, plenty, and prosperity; by which meanes the heartes of men are most vsually hardened and made forgetsull of God: as it is written, Deut. 32. 15. of the Israelites, when they were full and well fed, they forgot the strong God that made them, and prooued like the vngratefull Horse, that spurneth and kickes at his maister that fedde him. Secondly, that this iudgement of hardnes of heart, hath generally ouerspread most men which nowe professe the Gospell, all places being full of wilfull sinners, which hauehave hearts as hard as the flint, or the smithes anuell, or the adamant; such as no meanes, faire nor soule, either benefits or afflictions, thretnings or promises, can either breake or somuch as bend them. The very word it selfe, which should be the meanes of softning them, through their owne mallice, prooues a greater meanes to harden them. Therefore in this generall hardnesse of hearte, there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses: as namely, besides the constant vse of the publike workes of religion, prayer, sacraments, the word read and preached: these foure things following, are to be done of all which desire to escape an hardned heart. First, in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it, and their owne sinnes which procured it, alwayes begging that eueryevery affliction may be effectually blessed, to the humbling of their hearts. In time of their prosperity, dayly to confesse their knowne sinnes particularly vntounto God, with great griefe for the offence of God in them all and eueryevery one of them. Then to meditate often and earnestly, of Gods iudgements against sinne in this worlde and in hell: also to meditate of the passion and death of Christ crucified, of their owne mortality and death, of the day of iudgement. Lastly, to inure themselues to mourne as well for their small as great sinnes, and to auoyde diligently the occasion of all sinnes. In the third place heere is an exhortation to stirre vp such to giuegive God thankes, as hauehave receiued a soft and sanctified heart, a sure testimony of their election by grace, when their hearts are so tender, as eueryevery worde of God can pierce and prick it, and take place for framing them to the sound obedience of his will. 2 Thes.2. 13. Acts2, 37.