Commentary on Romans, Treatise · Chapter 12 · Dialogue 6
DIAL. VI.
Verses 9, 10. Let louelove be without dissimulation, abhorre that which is euill, cleaue to that which is good. Be affectioned, &c.
Tim.
WHat is beere performed by Paul?
Silas.
After particular duties in respect of a giftCoherence. and a function in the Church, now hee turnes vntounto generall dutyes, and commendeth vntounto Christians certaine generall graces pertaining vntounto common conuersation; whereunto he exhorteth them, namely to continue in the practise of them: for being beleeuers they already had begun to exercise these vertues; as namely louelove, courtesie, diligence, feruency, hope, patience, prayer, liberality, hospitality, humility, mutuall affection and simplicity; forbearing of reuenge, and such like godly grace, as ornaments of our Christian profession, and fruites of charity. Of this louelove heere be in our text sundrySixe properties & effects of charity. good precepts: First, that it be true without dissembling. Secondly, discreete, abhorring euill. Thirdly, firme in adhering and sticking to goodnesse. Fourthly, vniuersall to all the brethren without partialnesse. Fiftly, fernent and earnest without coldnesse. Sixtly, humble without ambition.
Tim.
Wherefore doth be begin with louelove? why is this firstDoubt. named of all other vertues mentioned in this Chapter?
Sil.
Because it is the chiefe guift aboue other, and sountaineSolution. of all the rest, which doe spring out of louelove, as headspring and mother of them all. Before in former Chapters, whiles Paul discussed the doctrine of grace, and entreated of free Iustification by Christ, he neuer mentionedNote this. louelove, for that it had nothing to do in matter of forgiuenesse of sinne, either to merit it, or to receiue it: It doth onelyonly declare (as a signe) who be iustified and pardoned by faith. But now he giueth exhortation to manners and good life, hee nameth louelove, as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation, being ringleader vntounto,Doctrine. and breeder of the rest: for therefore doe men behaue themselues iustly, meekely, peaceably, chastly, and curteously, because they do louelove.
Tim.
By what Reasons may it bee proued that charitie is a chiefe gift of the spirit?
Silas.
Not onelyonly because Paul nameth it in the first place, as heere and Galath. 5, 22. and for that it is theReason. roote of all the rest, as Faith is the roote of louelove: but thirdly, because it is the summe of the Law, Rom. 13, 10 And fourthly, it makes al graces profitable, which are of no vse without charity, 1 Cor. 13, 1, 2. and fiftly, it is the band of perfection, which knits all Christians, and holds all duties together, as stickes are made fast by a bande. And sixtly, it is the maine badge and cognisance of true Christianity, and a certaine note to discerne a true Christian from a counterfet, Iohn 15, 35. 1 Iohn 3, 14. Lastly, it is perpetuall, and remaineth after other giftes, when Faith and hope ceaseth it continues, 1 Cor. 13, 13.
Tim.
What Vse is to bee made of this Doctrine, touchingVse. the excellency of louelove?
Silas.
First, to enflame our hearts more and more with the louelove of this louely grace, more earnestly to seeke after it, also more heartily to praise God for it. I exhort therefore (as Paul Col. 3, 14.) that aboue all things wee put on louelove.
Tim.
Of what quality is that louelove we are exhorted vntounto?1. qualitie of louelove.
Silas.
Such louelove as is without dissimulation, that is, it must bee true, sincere, from the heart, without fraude, guile, deceite, false shewes or wrinkles.
Tim.
How may a Christian iudge of himselfe, that he hath this vndissembled and vpright louelove?
Silas.
There be three rules by which it may be discernedThree Rules whereby to iudge sincere louelove. to be voide of hypocrisie. First, when one doth heartily louelove God, and that which is pleasing to him. A good rule: for then wee cannot choose but in our louelove to our neighbour to be sincere, because sincerity and truth is a thing highly pleasing to God. The second rule, when we are ready to do towardes our neighbour, as wee our selues would bee dealt withall by others. This rule is commended in Math. 7, 12. for no man will dissemble or deale falsely with himselfe. The third rule is, not to louelove in word and tongue onelyonly, but in truth and indeede, 1. Iohn 3, 18. not as they are spoken of, in Iames 2, 15, 16. but as God loued mankinde, to whom he promised his Sonne by word, and afterwarde sent him at the sulnesse of time, Gal. 4, 4. or as Christ, who shewed his louelove not onelyonly by kinde speeches, but by giuing his life, 1 Iohn 3, 16. so our louelove must bee expressed in actions, and then it is sound and vndissembled. Lip louelove, is lying louelove.
Tim.
To what profit may we turne this doctrine?
Silas.
It serues for iust and due reproofe of all such as make shew of louelove and mean it not: such as giuegive sugred for words to hide the gaule of the heart, and the bitternesse of the hand, speaking faire when they meane foule, as Caine did speake to Abell, Ioab to Abner and Amaza, and Iudas to Christ. These had honie in their lippes, and swords in their hearts. Secondly, such as shew louelove out of seruile base feare and dread, as Malefactors and Offenders do to seuere Magistrates, bad seruants to their vncourteous Maisters, and the poore to the mighty whō they could wish in their graues, yet by speeches and gestures, pretend much reuerence and louelove. Thirdly, such as louelove others for profit. which they hope to suck out of them; so long they make much of them, giuegive kind words as Felix did, Acts 4. At a word, all such are heere condemned, as do not louelove their neighbors out of a pure heart, the seate of louelove, vnfaigned Faith the cause of louelove, a good conscience the companion of louelove, 1 Tim. 1, 5. Secondly, beside reprehension, heere is exhortation to all to striue for vnfaigned louelove in all their dealinges with men by word or deed, to declare the truth of their louelove, secming to be in kindnesse what indeed they be, and being what they seeme: for God hateth hypocrisie, it is odious in his sight, and vntounto all good men. Also dissimulation, as it is contrary vntounto the nature of God: so it is hurtfull to our neighbor: it makes vsus like a broken bow, whereof the shiuers are ready to run into his hand which leanes vponupon it, or a broken staffe which fayleth him that trusteth thereunto, or vntounto a loose tooth; for so is a false friend.
Tim.
What is meant by the next precept of (abhorring euill, and cleauing to that which is good?)
Silas.
It may be generally expounded of the nature ofThe 2. words in the originall, signify an hatred with vehemencie, and to be ioyned vntounto that which is good with a strong and indissoluble bond, Pet. Martyr out of Chrysostoms. true and perpetuall repentaunce, taking euill for filthinesse of sin, and good for holinesse and goodnesse: and then the meaning is, that vntounto true repentance, is required not onelyonly to flye sinne, and to louelove righteousnesse, but to loath and detest sinne, and hauehave in abhomination whatsoeuer is euill in his eyes: also not coldly to aproue good things commanded of God, but feruently to embrace them, striuing to be glued to them, to becom one as it were with that which is good, which is meant (by cleauing to it.) Heereof we hauehave Dauid an example. Psal. 139, 22. but more especially it may be restrained vntounto louelove, whereof we spake in the former Aphorisme: and then by good and euill, vnderstand not only that which is honest and dishonest, but that also which is profitable and hurtfull, & by abhorring and cleauing is meant extreame hatred, and singular desire.
Tim.
What lesson from the words thus interpreted?
Silas.
First, that our louelove to our neighbour, must not hinder vsus from abhorring that which is euill and sinfull in him, though he bee neuer so deare a friend: nor from liking & eagerly embracing that good and vertue which is in him, be he neuer such an enemy vntounto vsus. As the louelove of mens persons must not make vsus louelove their faults, or flatter them, or winke at them, or defend them: so the hatred of mens vices must nor drawe vsus from the desire and earnest delight in that which is good in anie man. Furthermore, it is the property of true louelove to be exceeding loath to iniure or hurt ouer neighbour, or suffer him to bee hurt in any thing which is precious vntounto him; as his name, person, goodes, wife, saluation, &c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these: to thinke, and speake, and do him good, being so bent vntounto the profit of our Neighbour, as to our owne welfare, according to the saying of our Sauiour Christ, LoueLove thy neighbour as thy selfe.
Tim.
In the next short sentence, what is meant by (affections, and by brotherly louelove?)
Silas.
The first worde signifies such naturall affections and tender louelove, as is in parents towardes theyr Children,Interpret. whereof see Iacobs example, Genes. 37, 35. andBrethren, because they communicate in one & the same thing, then ore thoy louelove one another by good right, …. Mary, Luke 2. and the latter worde implyeth such louelove as is betweene Brethren borne of one and the same Parents, whereof Ioseph is a President vntounto vsus. Moses and Paules louelove vntounto their Kinsmen, was vehement, Exodus. 32, 32. Romanes 9. 1. Christians are Bretheren by profession.
Tim.
What learne we from hence?
Silas.
That their louelove amongst themselues one towardes another, must not bee common and ordinarie, but singular and verie great, like vntounto that which Parents doe beare to the children of their wombe, and wherewith Brothers affect one another: and no manuaile, seeing our louelove must extend euen vntounto the spending of life, and not of our substance onelyonly for our Brethrens sake, Rom. 16, 4. 1. Iohn 3, 16. see like precepts, 1. Thessa. 4, 9. Hebrewes 13, 1. 1. Peter 1, 22. 2. Peter 1, 7.
Tim.
Are Papists which professe and beleeue the doctrinc of the councell of Trent, our brethren? and be all our brethren to be loued alike, with the same degree of louelove?
Silas.
Such Papists be not our brethren (namely if theyThe … Church neyther sound Church, nor sound member Rainold. bee learned and hauehave knowledge,) for they doe not professe the same doctrine, nor the same religion with vsus, (which is the band of brotherhood) but raze the foundation of faith and works. Secondly, they hauehave not the same Sauiour, but a disguised one, such a one as shall saueThe faith of … now, … of old: Rome is not euen. them by their owne merites, at least in part.
Thirdly, they hauehave the great whore mentioned, Reuel. 17. and 18. for their mother, and we hauehave the chaste spouse of Christ to our mother. Fourthly, they hauehave no true sacramentsThe great Anti-christ no where but at Rome. but bastard ones; for the Lords supper is al corrupted and depraued with their inuentions, they turne the Communion into a priuate supper, and they ouerturne the doctrine which baptisme should seale. Fiftly, they confidently holde, and pronounce peremptorily all vsus to bee in the estate of damnation, iudging (though falsely and rashly) vsus to be Heretickes, Schismatickes, &c. So wee ought to deeme of them which liue and dye in the papacy: how can we be brethren, which be so miserably diuided? Now towards such as be our brethren (by ioynt confession of the same holy faith) wee are commanded to louelove all these with the same kinde of louelove that is sincere and great, but not in the same measure: for as any of the brethren be more … linkt vntounto vsus by bandes of nation, or nature, or of affinity, or be more plentifully endowed with grace, so we are to declare the force, and bring foorth the fruites of our louelove, rather towards them then others, howbeit we are to louelove all which are of our Christian religion, with a brotherly louelove, according to those many and plaine exhortations of the word before set downe.
Tim.
Now for the last precept, what doth [honour] signifie? and what is it to goe one before another in giuing of honour?
Silas.
Honour signifies a good opinion conceiued of others,What honour is. and outwardly testified by wordes, gestures, deeds,How ingen dered. &c. The grounds or begetter of this opinion bee these 4. First, authority, publike in Magistrates or Ministers, priuate in parents or Maisters. Secondly, dignity, or any thing wherin another excelleth, as to be a creature, a man, a Christian, a childe of God, a member of Christ, &c. and to each of these there belongeth honour and cerraine reuerence. Thirdly, guifts outward of the body, or inward of the minde, eyther naturall, ciuill, morall; or spirituall, and theologicall, as faith, hope, louelove, repentance, &c. Fourthly, merites, when any deserue well, of Schooles, or Church, or Common-wealth, by publike benefits, as that Centurion did, Luke 8, 4. These be the causes of a good opinion: many be the signes of it, to shew it by, amongst which vailing the Bonnets, bowing the knee, slā ding before them, rising vp, relecuing them, Mat. 15, 6, 7. It is first to hauehave a lowly opinion of out selnes. Secondly,What it is to go before other in giuing honour. to thinke better of others, then of our selues. Then we go before others in giuing honour, when inferiors do both in heart and action begin first to honour and salute their superiors: when equais striue whoc shall preuent and begin, first prouoking to reuerence and honourable respects. Lastly, when superiors do so take the honour due vntounto thē, in regard of their place, as they could bee pleased to preuent euen their inferiors out of an humble affection; might they doe it without offence, and breach of good order; whereof in societies there is a speciall care to be had.