Commentary on Romans, Treatise · Chapter 13 · Dialogue 6
DIAL. VI.
Verses 8, 9, 10. Owe nothing to any man but to louelove one another, for he that loueth another hath fulfilled the law. For this, thou shalt not commit adultory, &c.
Tim.
HOw doth the Apostle proceede? and what agreement hath this with the former?
Silas.
This is the second generall part of this Chapter containing an exhortation to mutuall louelove. It hath this coherence with the former matter, wherein hauing exhorted to render Magistrates their due particularly, hee nowe generally perswades all Christians to pay vntounto all sorts of men whatsoeuer they owe them, not ceasing till they bee quit srom all debts: by which occasion he stirreth vsus vp to pay the debt of charity; for if all debts must be paide, then must charity be exercised, because that is a debt, and profitable for vsus to the keeping of the law; which he proueth by these two reasons, one by the enumeration of particulars, verse 9. as thus: The particular precepts of the law are these, Thou shalt not commit adultery, &c. but louelove inableth vsus to the keeping of these precepts, therefore is louelove the fulfilling of the law: the assumption and conclusion of this argument are in the tenth verse. The second reason is, louelove doth none euill, therefore it is the keeping of the law. Of these 2. reasons the former is drawn frō a profitable effect of louelove, & the latter from remouing of the contrary effect.
Tim.
What is the doctrine we learne from the first words of the text, [Owe nothing, &c?]
Silas.
That it doth behooue eueryevery Christian to hauehave an honest care for the payment of his debts of all kindes both ciuill and morall. This proposition needes explanation, confirmation, and application: I explaine it thus: it is a part of eueryevery wise man so to liue if it be possible, as he may free himselfe from all pecuniary debts: First, that hee may not bee obnoxious to others, and the lesse bee his owne man. Secondly, the more a mans debt is, so the lesse is his substance. Thirdly, debt is a disquiet vntounto an honest minde, and hath some apparance of discredit. Some, by debt hurt their name, their profession, and their posteritie.
The best meanes to auoyde debts are these. First, frugality and moderation in expences, euer keeping vnderunder, rather … at any time going aboue our degree and ability. For whereas diuers there be, who go ouer shooes and Bootes, yea and ouer eares too in debt; that fals out by ouer-eating and drinking, or by ouer building, or by ouer purchasing, or ouer cloathing themselues & theyrs. Secondly, warinesse in contracts and bargaines. Thirdly, by auoyding rash suretiship, when we know neither the men, nor their estate for whom we become pledges. In this there is much folly, and oftentimes the end therof is beggery, as Salomon in many places teacheth; so doth debts which commeth by gaming, and ryotous liuing.
Fourthly, by eschewing to take money vponupon Vsury; for that biteth (as the Hebrew word signifieth) & gnaweth estate of many a man to the bare bone at last. But sithence it sareth so with many men, as it is hard for thē to trade in the world without debt, in this case wee are charged by the Apostle, to make due and timely satisfaction.
Tim.
But what if my neighbour will forgiue the debt? Or what if he be not able to pay it? Or what if the debt be small, or the creditor be dead, & none appointed to require it?
Silas.
Though the debt be forgotten, and neuer demanded, yet art thou bound to pay, if thou bee not forgiuen and quite discharged. If thy debt be so great, and thy selfe so poore as thou beest not able, then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe, &c. purpose restitution, promise to pay it when thou shalt be able: and if the Creditor bee dead, and the debt small, and no order left to exacte it, yet remember, that there is as good right to a peny, as to a pound, and what cannot be rendred to the creditor, pay it to his children, or the next of his Kindred, or in defect of such to the poore; for a Christians care must be, not to owe any thing to any man.
Tim.
By what Reasons may this dutie bee confirmed and vrged?
Silas.
The lesser light of nature, teacheth vsus to giuegive vntounto eueryevery man that which is his owne. Secondly, the greater light of the word, instructs vsus to deale iustly, and it is a maine part of Iustice commutatiue to pay debtes. Thirdly by paying of debts we shall please God, & finde him ready further to blesse vsus. See the example of the Widdow, 2 Kings 4, 1, 2, 3. Fourthly, by this meanes we preserue our credit with men, and the peace of our conscience with God, and escape the danger of Lawes humane, and diuine Iustice. Whereas on the contrarie, by liuing in debt carelesly, we offend God whose Law wee breake, we wound our Conscience by iniustice, we hurt our owne estimation, and slander our profession, causing men to speake hardly, not onelyonly of our selues, but of the Gospell for our sakes. Lastly, we also incurre the penalty of the Law (to wit) imprisonment, and the paincs of eternall death (to wit) hellish torment for our vnrighteousnesse, 1 Cor. 6, 9.
Tim.
What vse are we to make of this instruction?
Silas.
First, it serueth for reproofe of such as runne in debt by borrowing, and do not meane to restore. Secondly,Vse. of such as in payment of debtes are partiall, satisfying some, and not others, when as they hauehave wherewith to satisfy all. This is the case of many Bankerouts, which breake, that they may escape by paying by quarters or halfes. Thirdly, of such as do pay, but it is grudgingly, driuing their Creditors to recouer by Law, what was lent them in louelove. All these are worse then Paganes or Iewes. For the Heathen Romanes so abhorted loose debters, as they made a Law to cut them in pieces, and to satisfie eueryevery Creditor with a quarter. Wherunto the Gospell alludeth, in allotting punishment to the vnfaithfull Steward, Math. 24, 51. The Iewes though somwhat milder, yet seuere enough against wretchles debters, who by their Law must bee solde, and themselues, their wiues and children, become slaues, to satisfy theyr Creditors, 1 Kings 4, 1. Secondly, heere is an exhortation vntounto all persons, as tender either Conscience or credite, and regarde either God or man, either present or future hurt, to be willing and ready, according to their meanes and power, to answere vntounto eueryevery man that they owe them, euen to the vtmost farthing, yea, although it cannot be done but to their owne impouerishing; considering two things especially, 1. that a little with righteousnesse, is better then much with iniquity 2, and what hapned to the widdow that was careful to pay hir debts, her Oyle (by Gods Blessing) was encreased, till she had enough for the Creditor, and a remnant and remainder for her selfe and children to liue on, 2 Kings 4, 7. Howbeit let this be done not for reputation to keepe credit, or for profit sake, that ye may be trusted againe: but of conscieace and obedience to that God which hath said, owe nothing to any man, that you may bee sure to bee comforted & blessed in your deeds, as the Apostle Iames speaketh in another case, Iames 1, 25.
Tim.
But doth this sentence reach no further then to pecumary debts alone?
Silas.
Yes, it is to be extended to debts both naturall and morall, euen whensoeuer there is any obligation or bond, either of nature, as betweene Father and children, Husband and wife; or of religion, as betweene all other inferiours and superiours, whether Magistrates or Ministers, &c. all these are debters one to another. What Paul saith of himselfe, Rom. 1, 14. I am a debter to you Romanes, &c. is true of all Superiors. And what he affirmeth of Philemon 19. verse, Thou owest thy selfe, &c. belongs to all inferiors in some sort. This consideration that mutuall duties are so many, debts should much prouoke vsus vntounto serious performance. What man is there, that hath but common honesty, but will take care of his debts to pay them, and till the Booke be crossed, & the bils canceld, will giuegive himselfe no quiet? Now, if wee take not to heart our mutuall duties to do them because they be debtes, what may this argue, but that wee are worse then honest ciuill men, hauing lost both the shame of the Worlde, and also the reuerence of Almightie GOD?
Tim.
What other debt is there yet behinde for Christians to looke vntounto?
Silas.
The debt of louelove: for when the Apostle saith, [Owe nothing vntounto any but louelove,] it strongly implies that louelove is a debt, yet such a debt it is, as in sundry thinges differs from ciuill debts, which are due but to some persons, whereas louelove is to be exercised towards all, friends, enemies, Infidels, and Christians. Secondly, other debts being paide, our substaunce is diminished, but louelove by paying it to others, encreases in our selues reddendo multiciplicatur, as one saith. Thirdly, other debtes may bee paide while we liue, but this of louelove cannot be satisfied in this life; it is due in heauen, both to God, to Angels, and to Saints, 1 Cor. 13, 13 Fourthly, debts of mony are to be paide at certaine times and places, but the debt of louelove is due alwayes & eueryevery where. Fiftly, other debts may be dispensed withall, and forgiuen: but the debte of louelove not so. Men cannot, and God will not discharge vsus the practise of our louelove, though he will forgiue the … of our loues.
Lastly, other debts beeing once paide, are no more debts: but louelove, although it be paide, is still due, it is alwaies in paying and euer owing because the groundes thereof bee perpetuall. First, the precept of GOD, LoueLove thy Neighbour as thy selfe, Math. 22. Secondly, our common Nature, euerie man being anothers flesh, Esay 58, 7. Pro. 11, 17. Thirdly, the image of God imprinted in our nature. Lastly, common profession, hauing all one Sauiour by grace (to wit) Christ, as wee hauehave all one father by nature (to wit) Adam. Now fithence charity is a debt, and such a debt as we are all bound to pay, it stands eueryevery man vponupon that hath any conscience of this debt, to looke vntounto all the particulars thereof, which beeing sundry and many, some things being due to the soule of our brother, as to comfort, exhort, rebuke, &c. Other things due to his body, as to couer his nakednesse, feede his hunger, &c. also we being debters to the dignity, life, chastity, substance, and name of our neighbour, in none of these to impaire him, but in all to increase and preserue them what we can. This must moue vsus both to pray for greater measure of grace, to be able to performe this better heereafter, and instantly to beg pardon of God through Christ for our failing heeretofore; for the debt of charity being neglected, doth increase the debt of sinne: and looke how much wee come short of paying the debt of louelove, so much we multiply the debt of sinne; and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past, & of repentance to amend our liues for time to come, to walke henceforth in charity, dooing all our things in louelove.
Tim.
Come now to the reason of the Apostle, why we should louelove one another, and tell vsus what is meant by the [law, and by the fulfilling of it?]
Silas.
Among sundry acceptions of the word [lawe] as first for the books of Moses: Secondly, for the whole doctrine of the word: Thirdly, for the morall precepts giuen in Mount Sinai, &c. heere it is put for the second … because he discourseth of the duties to our neighbour, the louelove whereof beeing coupled with the louelove of God (as an effect with the cause,) therefore it may well comprehend the whole morall law. By fulfilling is meant heere not the exact keeping in eueryevery point without any swaruing, but the careful endeuour to do one commandement as well as another, without baulking any of them. The drift of the Apostle heere being this, to teach that the law is generally kept by the exercise of louelove, which is therefore saide to beeHow louelove is the ulfilling of the law, and why. the fulfilling of the law: First, because it is the end of the commandements, 1. Tim. 1, 5. Secondly, for that it is the motiue to stirre vp to eueryevery duty both to God & man. Thirdly, because it is the summe of the law, Math. 22. 37. 38. 39. Finally, because it is the perfection of the lawe, and were it perfect in vsus, would make vsus perfect keepers of the law.
Tim.
What is the doctrine we are to learne from hence?
Silas.
This ought very much to kindle our louelove, seeing it is such a helpe to the fulfilling of the lawe, then which there is nothing except faith in Christ, eyther of more honour and beauty, or of more profite and benefit then to be keepers of the lawe: by which first wee hauehave … with God, whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe; the neerer therefore we come to the law, the liker we are to God. Againe, our study to walke in the law, is both a signe of a blessed man, and the way to blessednesse, Psal. 119, 1. and 112, 1. If the keeping of the law be so beautifull and beneficiall, iudge how behouefull it is to imbrace louelove, which inables vsus to keepe the law heere in some measure, and in heauen perfectly. As Paul saith of louelove, if wee had all graces, without it they were nothing; so may I say, if we could keepe all the commandements, and not do them in louelove, it were nothing. Wherefore let all men that hauehave their hearts endued with louelove, thinke they hauehave a great blessing, and thanke God for it: and as the Apostles prayed, Lord increase our faith, so let eueryevery good Christian pray Lord encrease my louelove; for the more we louelove, the more we fulfill the law; and the more we fulfill the law, the more we resemble God the giuer of the lawe; and the liker wee are to God in holinesse, the more we are to be like him in happinesse. Besides all this, though louelove bee not the forme of faith, yet it is a necessary effect of iustifying faith which workes by louelove, Gal. 5, 6. and a fruite of the Spirite, Gal. 5, 22. The bond of perfection, Col. 3, 14. The badge of a Christian, Iohn 13, 35. Touching the properties & works of louelove, also for the excellency and continuance, read 1. Cor, 13, 4. to the end.
Tim.
But whereas many pretend louelove, and hauehave it not, howDoubt. shall wee know when we hauehave indeede the gift of Christian charitie?
Silas.
First, by the obiect of our louelove (if it bee right)Solution. that is, if we louelove eueryevery one that is (our neighbour) louing one man as well as another, without partiality,The Triall of LoueLove. though some men more then others: being wel affected vntounto all, howsoeuer others be affected vntounto vsus, as Christ loued his enemies, so must we. This is one and the best triall of our louelove. Secondly, by the measure or maner rather of our louelove, that we louelove our neighbor as our selus, that is, as constantly without fainting, as sincere without dissembling, being as carefull through louelove to bee helpfull to the bodies and soules of others and to euerie thing that is deere vntounto them, as we would hauehave it done to our selues.
Thirdly, by the quality and nature of louelove, which stirs vsus vp to respect one man as well as another (though not so much) so to tender him in one thing as well as in another: for what God ioynes, no man may separate, & that God which commaunded louelove to our Neighbours persons, hath enioyned charity towardes all the things of our neighbors, not to hurt him in any of them, no not so much as by a thought, much lesse by disgrace or cruelty, or vncleannesse, or oppression, or slander. For if we do keepe that Law of not stealing, and dooing wrong, and breake the other which forbids adultery or incontinency, or keepe this, and trespasse by false witnesse, being full of lies, and euill reporters, or false accusers of others: or vntouched in all these, yet be cruell, vnmercifull, and fierce, offending against that Lawe which prohibits murthers: or at a word, caring somewhat to obserue one, and being loose and licentious in transgression of some other, not dooing many euils against our neighbors, yet stiffely and obstinately culpable in some one or few; certainly, our louelove is not that christian godly louelove which looketh to eueryevery precept, and preuenteth the euill and harme of our Brethren in eueryevery thing, as much as lyeth in vsus: for louelove dooth none euill vntounto our neighbor. Touching these singular and particular Precepts, note, that that of honouring Parents is omitted, because they might be contained vnderunder powers also, in an other Commandement: the Commandement of Adulterie, is prefixed vntounto the Commandement of Murther.
Lastly, this of fulfilling the Lawe by louelove, is ill wrested of Papists to proue Iustification by workes: for this is not heere the Apostles purpose: and when they shall proue that any meere man hath perfect charity, such as the Law exacteth, we will then confesse, that righteousnesse before God may come by louelove. Meane while, wee dare not crosse the doctrine of the Spirit, teaching in so many plaine texts, righteousnesse to be attained by faith without the workes of the Lawe, which yet wee may in some sense bee saide to fulfill; both because in our head it is perfectly kept, & that is allowed to such as beleeue in him. Also with Augustine we say, Quicquid …, idquasi non factum deputatur. Lastly, the Saints keepe it in desire and endeauour, with care & studie to obserue it in perfection of partes, though not in perfection of measure and degree, which to vsus in this our pilgrimage is vnpossible, Rom, 8, 3.