Exposition of Romans 8-11, Chapter 9 · Verse 11
VERSE 11. (For the children being not yet borne, neither hauing done any good or euill, that the purpoſe of God according to election might ſtand, not of workes, but of him that calleth.)
IN this Verſe is the Amplification of the ſecond Inſtance. The ſumme of the Inſtance was, that though Eſau and Iacob were Twinnes, and Eſau the firſt borne, yet the promiſe made to Iſaac and his ſeed, was not to be vnderſtood of Eſau, but of Iacob, being ſo determined by God. So that there is a great difference betweene theſe two Twinnes.
Of which difference here are two things declared: Firſt, the Time. Secondly, the Cauſe. The Time, in theſe words, The Children being not yet borne, neither hauing done any good or ill.
Here the time hath a double relation: firſt, to their birth. Secondly, to their actions, or conuerſation. When they had done neither good nor euiill, that is, actually, for when the Oracle came to Rebecca, they were originally guilty before God.
doctrine The Election or Reprobation of men is before they are borne, or hauehave done good or euill, Epheſ. 1.4. 2. Tim. 1.9. Iude 4. As it was with Eſau and Iacob, ſo is it with vsus all.
Ʋſe 1.There is a predeſtination of men, and becauſe reuealed, it is lawfull, yea, neceſſary to be taught (but ſoberly and diſcreetly) rather ſoundly to be explained in the Schooles, then daily to be inculcated in eueryevery Pulpit. It is hard (I confeſſe) to corrupt reaſon and ſenſe: but let the light of the Scripture be the rule, and not thy blinde reaſon, and it will be in ſome degree intelligible.
Ʋſe 2.Here the monſtrous opinion of Arminius is confuted plainly, who affirmeth that man dying in the faith, is the obiect of particular Election. Againſt which we reaſon from hence;
Iacob is elected before he was borne, ſaith Paul here.
But Iacob is a type of the all Elect, ſaith Arminius.In Anal. cap. 9. ad Rom ſcript. ad Gel. Succanum.
Therefore (ſay I) whoſoeuer are elected, are elected before they were borne.
Vſe 3.Hence alſo is notably confuted the vanity of Aſtrologers, who vponupon the calculation of mens Natiuities, foretell of their diſpoſitions, fortune (as they call it) and ends, by the Conſtellation of the heauens at their Byrth. Some of them hauehave ſaid, that there is a conſtellation for obtaining our prayers, another alſo for ſaluation.Albu…azar & Maternus ſicut refert Pererius lib. 2. in Gen. cap. 1. num. 59.
But theſe are toyes and Impoſtures, and confuted by this example. For a man is appointed of GOD before hee is borne: Therefore his eſtate depends not on his Natiuitie. There could bee no greater diuerſitie in any then betweene Iacob and Eſau; and yet Twinnes, and borne at the ſame time and in the ſame place, and therefore why not vnderunder the ſame Conſtellation? For Iacob held Eſau by the heele, and both were but as a long child. If they ſay that the Motion of the heauens is ſo ſwift, that notwithſtanding they might be born vnderunder diuers Aſcendents: I would aske, If ſo ſwift? How can they diſcerne it? And (with Gregory) then eueryevery one is borne vnderunder diuers Conſtellations, as his head vnderunder one, his ſhoulders vnderunder another, his belly vnderunder a third, his legges vnderunder a fourth. Againe (as Gellius asketh) Noct. Att. l. 14. c. 1.if the ſame conſtellation portend the ſame things, Why then were there many Alexanders, many Ariſtotles, and as we may ſay, many Dauids, many Salomons, &c? Was there no one borne at the ſame time with theſe, or before, or ſince, vnderunder the like Conſtellation.
Now followes the Cauſe of ſuch difference betweene Eſau and Iacob; that one ſhould be loued, and the other hated.
The Cauſe is the ſtabilitie of the purpoſe of Gods Election, That the purpoſe of God according to Election, &c.
In the words is a Traiection of the Verbe, which if it bee right placed, maketh the ſenſe plaine, which otherwiſe is obſcure. For the ſenſe they would bee thus placed: That the purpoſe of God concerning Election, which is not of works, but of him that calleth, might ſtand, that is, might bee firme. This purpoſe here mentioned, to bee vnderſtood about Reprobation, as well as about Election, as included in the contrary.
The meaning then is, that God manifeſted to Rebecca before her children were borne, their different eſtates, cauſed by the ſtable Decree of God, which depends not vponupon the workes of man, but vponupon the Will of God.
Here we hauehave three things. Firſt, the cauſe of the different eſtates of Iacob and Eſau: (viz.) The purpoſe of God according to, that is, about, or concerning Election. Secondly, the cauſe of this Election two wayes ſet downe. Firſt, Negatiuely, Not of workes. Secondly, Affirmatiuely, but of him that calleth. Thirdly, the property of this Purpoſe of God: That it is Firme.
doctrine The Doctrine out of the 1. part. The purpoſe of Gods election, ſpecifieth and detenmineth the indefinite promiſes of the Word. The promiſe is made to Iſaac and his ſeede: This promiſe is made good, not to Eſau, but to Iacob, becauſe it was purpoſed to Iacob, not to Eſau. Which appeareth alſo by the examination of Rom. 11.7. Tit. 1.1. Act. 13.48.
Vſe 1.Here parents are taught the meaning of the Promiſe; I am thy God, and the God of thy ſeede. What? That all thy children ſhall be ſaued? No: It ſtands if any, if but One. God promiſeth to Dauid and his ſeede the Kingdome. Shall all his ſonnes be Kings? No. But hee, to whom God purpoſeth it. So among our many children, thoſe onelyonly ſhall hauehave grace to beleeue the promiſes, to whom they are purpoſed.
Parents are bound to giuegive good Education to their children; but Parents cannot change their hearts which are corrupt from the beginning. That which decayes in Nature, is to be reſtored onelyonly by the Author of Nature. Let Parents ariſe in theſe things, to acknowledge the counſell and purpoſe of God: which is ſecret many times, but neuer vniuſt, and let them comfort themſelues in thoſe who hauehave the ſignes and markes of election ſhining in them.
Ʋſe 2.Here alſo we are taught the Reaſon why all profit not by the preaching of the Goſpell. The promiſes are the ſame propounded totall; but they are in the counſell of Gods good pleaſure and purpoſe made effectuall only to the Elect. Thus our Sauiour teacheth, ſaying, Into what houſe ſoeuer you enter, ſay, Peace be to this houſe. Luk. 10.5,6.If the ſonne of peace be there, it ſhall remaine vponupon him, but if not, it ſhall returne.
Saint Auguſtine obſerues, that Chriſt ſayes not, vponupon whom your peace ſhall reſt, he ſhall be the ſonne of Peace. But where there ſhall be a ſonne of peace, your peace ſhall reſt vponupon him. The like reaſon is for Corrections, and Education, and other meanes of goodnes. They are profitable onelyonly to the Elect.
Ob. If God offer mee the promiſe, and meane not that I ſhall receiue it, he mockes mee: and why am I puniſhed for not receiuing it?
A. Some thinke to enſnare God with their ſubtilties: but it is to be vnderſtood, that preaching was ordained by God, not for eueryevery mans ſaluation, but onelyonly for the gathering and ſaluation of the Saints which are mingled here together with the Reprobates. It is of vſe alſo concerning the Reprobates, to conuince them and to make them inexcuſable. Whereby the Elect are ſtirred vp the more to humility and thankefulneſſe, when they ſee their owne Nature condemned in the Reprobates.
doctrine The Doctrine out of the ſecond. The purpoſe of Gods Election, and Reprobation, is not of workes, but of the will of God, Epheſ. 1.4.11. Tit. 3.5.
Vſe 1.The Rule of Gods choiſe is not the goodneſſe which hee ſeeth in the thing to be choſen, though we chooſe things for their goodneſſe: The cauſe of Gods chuſing is his will. It is the gift of the Diuine will, not the deſert of humane fragilitie.Diuinae voluntatis donum, non humanae fragilitatis meritum. Aug. Hyp. 6 Greg. de Valentia Diſp. tom. 1. Diſp. 1. q. 23. de Praed. p. 4.
This confuteth the Ieſuites, among whom this is the moſt receiued opinion, that the praeſcience of the co-operation of our Free-will with Grace, and of our finall perſeuerance, is the cauſe of Election. This co-operation, they ſay, is reſpected, not by the way of ſimple vnderſtanding, as poſſible, but by the way of viſion, as abſolutely and actually to be. Which viſion or fore-ſight of our actuall co-operation with grace, is the cauſe of Election, and in order of reaſon (as they affirme) goes before it; which is nothing elſe, but that the goodnes of our owne wils, is the cauſe why God elects vsus. This opinion comes neere to Pelagius, but is farre from Paul, who affirmeth the purpoſe of God concerning Election, to bee of him that calleth.
This alſo confuteth thoſe, who hold that Faith foreſeene is a condition prae-requiſite, or a motiue cauſe to Election: moſt contrarie to this of the Apoſtle here, who affirmeth that Iacob was elected, before hee had done any workes; that Election might be not of Workes, but of him that calleth. Arminius expounds theſe words (of him that calleth) thus: Armin. in analiſ. ca 9. ad prim. ſcript ad Gellium Succanum.that the purpoſe of Gods election might bee not of workes, but of Faith, whereby it is obeyed to him that calleth. This Gloſſe corrupteth the Text; and is like an old piece, ſowne to a new garment: For firſt, this quite croſſeth the meaning of the words, and in effect it ſhould be thus, not of workes, but of him that is called; for they alſo abſurdly hold that Faith is of our ſelues. Secondly, when there is an oppoſition betweene Faith and Workes, it is in the point of Iuſtification: and Faith not oppoſed in regard of it ſelfe, but of the righteouſneſſe of Chriſt by it apprehended: as it is a vertue, it comes vnderunder the account of workes, which in as much as they hold, there muſt needs follow a confuſion in the ſenſe.
Gods election is without Faith, as the cauſe of it: not without it, as the meanes appointed to Iuſtification and ſaluation. So alſo Reprobation is without ſinne, as the cauſe diſcretiue impelling: not without it, as a condition, without the which God reprobateth not: as for inſtance: God conſiders Eſau & Iacob falne in Adam. His authoritie and power is this. Hee may ſaue both: and he may damne both, and that iuſtly if hee will. Or he may elect Eſau if hee will and reprobate Iacob. But what hath he done? Hee hath choſen Iacob. Why? Becauſe hee would. Hee hath paſſed by Eſau, and reprobated him. Why? Becauſe he would. And this will is iuſt, becauſe Eſau hath deſerued it. But ſo hath Iacob alſo. True: but it pleaſed God to forgiue Iacob in Chriſt, and not Eſau; as a man hauing two debtors, may forgiue the one, and require the debt of the other, without any iniuſtice.
Ʋſe 2.This Doctrine affords comfort in tentation: Thy vnworthineſſe may diſmay thee: but remember that thy Election depends not vponupon thy worthineſſe, but vponupon the will of God. Let this Doctrine alſo prouoke thee to thankefulneſſe and due praiſes. Which two vſes Saint Auguſtin makes of his preaching this Doctrine.
There is great cauſe thou ſhouldſt praiſe God if thou bee elect; for it is of his mercy, not of thy deſeruing. In regard of thy ſelfe there was no difference betweene thee and a Reprobate. If now there be, God found it not in thee, but put it into thee. Conſider Eſau and Iudas: in what art thou better then they? Thou art of the ſame Nature; hewne out of the ſame Rocke: of the ſame wooll (as I may ſay) and making; Nothing hath parted thee, but the knife of Gods Election. Nothing in thee more then in Iudas, to make him Elect thee. Thou ſeeſt many commit lewd things; ſome, whoredome; ſome, drunkenneſſe; ſome, murder; Thou hateſt theſe ſinnes: what is the cauſe? The grace of Gods Election. If God ſhould hauehave left thee to thy ſelfe, thou wouldſt hauehave proued a Iudas, or a Iezabel. GiueGive glory to God which hath diſcerned thee: and ſeeing he hath put a difference betweene thee and the Reprobate, manifeſt thou this difference by thy godly life.
doctrine The Doctrine out of the third part. The Predeſtination of God is ſure, Ioh. 13.1. 2. Tim. 2.19. as this is affirmed of election; ſo holds it alſo of Reprobation.
Vſe 1.Great comfort followes the Elect: Their ſtate is as ſure as God is ſure. As none can be ſaued, but they which are predeſtinated to it, ſo they moſt certainly: for God neither can deceiue, nor be deceiued. So certaine (ſaith one) Nullo detriment… minui poteſt ſumma praecognita l. de voc. Gent. 1. c. vlt. inler opera Amb. In ſenſu diuiſo, non in ſenſu compoſito. The. Sum. 1. p. q. 23. art. 23.is the number of them which are predeſtinated, that it can neither be increaſed, nor by any detriment be diminiſhed! In deede if we conſider an Elect by himſelfe without the Decree of God, hee may dye in ſinne: but if wee conſider him with the Decree of God, he cannot.
If our Saluation did not for the certainty of it depend on God, but on our ſelues it were hazardable, and wee muſt needs deſpaire and runne madde in trouble, becauſe wee are mutable.
The foundation is in God: The markes in vsus. God hath not reuealed to men whether they bee Elect or Reprobate. 'Tis not written in eueryevery ones forehead: but this is written in the Word, 2. Pet. 1.10.that we muſt make our election ſure, not in it ſelfe, but in our aſſured knowledge of it: which may be done à poſteriori, as they ſay, that is, by certain effects of election, which are infallible markes of the ſame.
There are two ſpeciall markes of election noted by Saint Paul, 2. Tim. 2.19. Faith: and Repentance. If thou haſt Faith, thou art Elect: for only ſuch beleeue which are ordained to life. Repentance alſo approues thy election. For we are elected that we ſhould be holy, and God hath ordained vsus to walke in good workes, and to be clothed with righteouſneſſe, and the obedience of a new life.
If thou ſayeſt, Alas, what ſhall I doe? I finde not theſe markes in me: but the contrarie: as Ignorance, Contempt of the Word, Profaneneſſe, Whoredome, Pride, Drunkenneſſe, &c. I anſwere thee, Yet deſpaire not: but vſe the meanes, and ſubmit thy ſelfe to them: and if thou beeſt elect, they ſhall become effectuall to worke in thee all ſuch graces vntounto life. Some as Spiders gather poiſon out of this hony. Either of malice, or (as I would rather iudge) of Ignorance, blaſpheming this Doctrine and ſaying: If there be Predeſtination, and ſo certaine; then let vsus neuer trouble our ſelues about Faith and Repentance: For if I be predeſtinated to bee ſaued, my ſinnes cannot damne mee, if to bee damned, my care cannot ſaue mee.
To affirm this, is horrible blaſphemy, for it is in effect to ſay, that God, who hath giuen vsus his word, to teach vsus to liue wel, hath therein opened to vsus a Doctrine of careleſſeneſſe, and diſſoluteneſſe. Which is to deny the wiſedome and purity of God.
Alſo they conſider not, that by the ſame act, God both predeſtinates a man to life, and to the meanes of obtaining it, which are Faith and Repentance, without which he hath predeſtinated to ſaue none.
A man hath a grieuous wound: will he ſay, if God hath appointed it ſhall heale, It will heale, though I vſe no playſter? Will a man neglect to eat, becauſe God hath appointed how long he ſhall liue? Did Hezekiah ſo for the terme of thoſe fifteene yeeres, becauſe of Gods appointment? Will a man on the top of an houſe refuſe the ordinary meanes of ſafety, and leape down vponupon theſe termes? Will we not on theſe termes truſt our bodies, and ſhal we our ſoules? In bodily things will wee ioyne the meanes and end together, whatſoeuer Gods predeſtination be, and ſhall we not in ſpirituall, which are of much more weight?
A child is ſure of the inheritance, by vertue of ſome entayle, neither can his father put him by it. Will hee therefore contemne his father, and ſpit in his face? Surely the children of God will not, becauſe of their aſſurance, be deſperate and diſſolute, but ſo much the more carefull to pleaſe God.
Abraham, Dauid, Samuel, &c. neuer argued thus: neuer any godly man reaſoned after this manner: this is the Logike of irreligious and profane wretches. It muſt needs be an euill way wherein none but lewd beaſts walke.
Whereas ſome thinke that this doctrine alſo annihilates preaching: I anſwere that the end of preaching is not to make of Reprobates Elect; but that the Elect therby ſhould attaine the fore-purpoſed, and promiſed ſaluation.