Exposition of Romans 13-16, Exposition of Romans · Chapter 1 · Verse 8
VERSE 8.—For he that loueth another, hath fulfilled the Law.
MAſter Caluin ſaith, That theſe words are a confirmation of our obedience to the Magiſtrate, in which is placed not the leaſt part of charitie.
Maſter Muſculus annecteth theſe words thus; Pay your debts, otherwiſe you doe againſt law; for whatſoeuer is againſt oharitie, is againſt law.
Theſe things are true, yet becauſe it appeareth that the principall ſcope of this eight verſe, and the two following is to perſwade to charitie; I take it to be without queſtion, that theſe words are a Reaſon, of the exception, or affirmatiue Precept in the former part of the verſe: Owe louelove, or louelove one another.
The Argument is taken from the excellency of louelove, or from the definition of it, ſet downe in the concrete in ſtead of the Abſtract.
In it are to be conſidered, the Thing or Perſon defined, and the Definition.
The Perſon defined, Hee that loueth another: where wee hauehave the action, louing; the obiect, another.
What louelove is, See Chap, 12. verſ 9.10. It is a beneuolous affection, ſhewing it ſelfe in word and deed.
Another, foreign, hee meanes foreign, Neighbour: Maſter Beza obſerues that there is little difference among the Grecians, betweene foreign, and foreign, ſodalis, a companion or fellow: in the letters there is, I confeſſe, not much difference, but in ſenſe a great deale: for foreign is ſuch a one who eateth at the ſame table with vsus, a familiar; and therefore the feaſtings of friends were called among the Heathen, Sodalitia, and Sodalitates, fellowſhips; Tertul. lib. 2. ad vxorem. Cicero in lib de Senect. Plin. Epiſt. l. 10. epiſt. 79. ad Traianum.and the meeting of the Saints to worſhippe God, were in the primitiue times called Hetaeriae, but foreign which is Pauls word here, ſignifies any, which is another from our ſelues, be he friend or foe.
Another, not meaning that if a man louelove one or two other then himſelfe, it is any thing; but that whoſoeuer is another muſt be loued; ſo that the bounds of the Earth are not larger then louelove. LoueLove is naturall, as betweene parents and children. Or Sociall, as betweene friends; but the louelove of vncleane perſons, and of drunkards, and other wicked men and women, one toward another, is not here meant, neither is their mutuall affection worthy the name of louelove, being a diſſoluing of all law, and not a fulfilling the ſame. Or Supernaturall, when the affection is renued, ſanctified and directed to the right obiect, according to the word of God.
This louelove is a fulfilling of the Law.
Hath fulfilled: The Law is emptie, till we doe it: God hath giuen it that wee ſhould doe it, and then is it fulfilled, according to Pauls word here; or finiſhed and perfected, according to Iames his word, foreign.Iames 2.8. The Law is as an vnperfect thing, till we obey it.
The Law: of God: the ſecond Table, as in the next verſe; yea and the firſt Table; for the law is copulatiue: the lawes of man alſo.
Hath fulfilled the law. The fulfilling of the law, is eyther actually, in regard of the ſingular precepts Affirmatiue and Negatiue; and ſo he that loueth fulfilleth it not. Or it is modo generali, after a generall manner; and that as I take it in foure reſpects.
1 In regard of the root, and inward beginning of obedience, which is louelove, ſo that he ſtealeth not, but liueth iuſtly by an inward beginning, and ſo virtually fulfils the law, being able by ſuch principium, within himſelfe, vponupon occaſion, to keepe any branch of it.
2 In reſpect of that on which the whole Law and the Prophets depends, Matth. 22.40.which is louelove.
3 In reſpect of that vntounto the which the law is ordained, which is mutuall louelove and ſocietie: The end of the Commandement is charitie, 1. Tim. 1.5.
4 In reſpect of that whereby eueryevery thing is perfectly done which the Law requires; which is, that it be done in louelove, as Saint Paul exhorts the Corinthians, 1. Cor. 16.14.Let all your things bee done in charitie. By louelove are things done perfectly, for not only that ſuch things ſhould bee done, and others vndone, hath God commanded, but that they ſhould be ſo out of louelove.
Charitie is the fulfilling of the law, Luk. 10.25, 26, 27. Doctr. eternall life is attributed to louelove, which is not attained but by fulfilling the law, either in our perſons, or by our ſurety: the ſame is alſo confirmed in the next verſe.
The fatherly goodneſſe of God herein appeareth toward vsus, Vſe 1 who hauing abſolute power to command vsus what hee pleaſed, yet hath commanded nothing but louelove, then which, nothing is more diuine; for God is louelove, and louelove is of God, 1. Ioh 4.7, 8. and nothing more profitable to vsus and comfortable. What more ſweet then to louelove and be beloued? ex amore, amicitia, from louelove comes friendſhip, which to take out of the world, were a greater damage then to take the Sunne out of the firmament.
O our vile nature, which is prone to hatred and enuy, the deſtroyers of mankind: let vsus lament that we are ſo backward to keepe this diuine, profitable, and comfortable law.
If the Lord had commanded things hard, burthenſome, and vnprofitable, we muſt hauehave obeyed; how much more ought wee, when hee ſayes only, LoueLove, and inherite eternall life?
That our obedience ſhould be acceptable and perfect, Vſe 2 it muſt be done in louelove: The Lord requires a pure affection, as well as the outward act.
Thou doeſt not ſteale, defile thy neighbours wife. It is well: but wouldeſt thou not if thou haddeſt opportunitie? Doth feare only, or ſhame, or the ſword of the Magiſtrate reſtraine thee? Then thou doeſt not ſuch things, becauſe thou dareſt not: doe if thou dareſt; this is not to keepe the law.
Hee that loueth will not doe ſuch things, though it were in his power, and though he were ſure neuer to be called into queſtion, euen for the louelove he beareth to God and to his neighbour.
If thou giueſt all thy goods to the poore, &c. and haſt not louelove, it is nothing. 1. Cor. 13.3.
True louelove ſeaſoneth all things, and maketh them well taken, being the life of vertue, as prudence is the light of it.
As therefore there is great difference, betweene the ſpeech of a Parrot, and of a wiſe man; ſo betweene the obedience of him that loueth, and of him that loueth not.
Balaams Aſſe ſpeakes, ſo a wicked man ſayes ouer prayers, heares the Word, giues almes, abſtaineth from ſome euils, yet fulfilleth not the law, becauſe he loueth not.
Let vsus labour then for louelove, Iohn 13.35.which is the worke of a true diſciple of Chriſt: for as the Grecians are diſtinguiſhed by their clokes, Romans by their gownes, Graduats by their habits, ſo we by Charitie.