Commentary on Romans, Treatise · Chapter 9 · Dialogue 9
DIAL. IX.
Verse 16. Now then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Tim.
VVHat doth the Apostle … this text?
Silas.
It is a conclusion of his answere, concerningThis Texte makes much against them, which holde the beginning of our saluation to come from our selues, August. election (to wit) that God electing some whom he would, hee is not therein vniust, seeing he did it out of his free merciemercy, as he proued by a testimony of Scripture in the former verse. So farre off is God from being vniust, as in choosing some, hee shewes … most good. Hence then the Apostle infers, that seeing election comes wholly of merciemercy, and there is noSumme. cause of Gods merciemercy but in himselfe. Therefore it depends not at all vponupon the will and workes of man [Nowe then it is not in him, &c.]
Tim.
What be the parts of this Text?
Silas.
Two: First, it remoueth that which is the falselyParts. supposed cause of mans election (to wit) our willing and running. Secondly, it putteth downe the verie true and sole cause, to wit, the mercy of God.
Tim.
What is meant by [It?]
Silas
Either election and Gods purpose is to be suppliedInterpretation. out of verse 11. or his louelove out of verse 13. which comes all to one; as also to supply saluation, is the same in effect.
Tim.
What is meant by [Hm?]
Silas.
We may particularly vnderstand it of Iacob mē tioned before, but the best is, generally to expound it of many, euen Iacob and all others which be chosen. For the Apostle nowe deliuereth a generall doctrine touching the cause of election. Therefore they are deceiued which interpret this [Him] of God, referring to God all three following, willing, running, and shewing mercy.
Tim.
What meaneth he by [Will?]
Silas.
The thoughts, purposes, and endeauours of the minde, euen whatsoeuer it is that men doe striue and attaine vntounto, by all the inward faculties of their mind and soule.
Tim.
What must be vnderstood by [Running?]
Silas.
All mans outward actions, his words and deedes whatsoeuer. Not of Esaus running to hunting, or Iacobs running to dresse the Kid, for this is absurde, but of all good workes done by the elect.
Tim.
What doctrine ariseth from these word thus opened?
Silas.
That nothing that is in men, their thoughts,Doctrine. words & deeds do not auail any thing to election or saluation, in such sort as to be causes to moue God to chuse and saue some, and not others: this comes not by willing and running, out of our merits.
Tim.
Must wee vnderstand this dectrine of vnregenerate onelyonly or of the faithfull also?
Silas.
Of all sorts of men both one and the other, it is not the desires and deedes of any, whereupon their saluation and election depends, as vponupon … motiues, or efficient causes.
Tim.
What is it then that you iudge of the will and deedes of naturall men?
Silas.
EueryEvery man before his new birth, hath in him the power of willing euen from his birth; the force and power of his will, is to will freely eueryevery thing that is euill, & freely to will some good things: for the will cannot bee compelled, it willeth freely whatsoeuer it willeth. The good things which it willeth, are either naturall and ciuill good things, that belōg to this life, as to eat, rest, take phisick &c. or to resraine the outward … of vices, and to doe the outward actions of vertues; yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done; yet so as with this power of willing, there commeth the effectuall power of God moouing all things, and prolpering that which men do well.
Tim.
Why doth the Apostle say it is not in man that willeth or runneth if it be so?
Sil.
He doth not absolutely deny that men do wil, or run, or forbid vsus simply either to desire or endeuour or doe any thing: but he teacheth that God eternally did see nothing that was to bee naturally in man, to moue him to elect him to life, or that ought which a man doeth or willeth before his new birth, is acceptable to God, and auailable to saue himselfe.
Tim.
But are we not to iudge otherwise of the workes and wils of … persons?
Silas.
No otherwise, as in this regard, … they should hauehave any stroke in their election to moue God thereunto: indeede they please God through Christ, because they are the fruites of his Spirite though vnperfect, as also they be the way wherein the godly walke towardes heauen. But as they cannot merit our saluation by the doing of them, so the foresight of them did not moue God to elect vsus, or yet to call, or iustifie, or adopt, and sanctifie vsus, and saue vsus.
Tim.
But are not Gods children bound to will and to do good duties, to beleeue and to repent?
Silas.
True, they are, and without them none of yeares can be saued; but not to ascribe their election vntounto them, because many Infants are chosen who neuer coulde doe good.
Tim.
Shew vsus the reason of this doctrine?
Silas.
First, all the goodnesse which is in the woorke and will of man, proceedes from Gods purpose and election, and therefore can be no cause of it, 1. Tim. 1. Ephe. 1. 4. Secondly, there is that contrariety in the matter of election and saluation, betweene mercy and workes, grace and merite, that if in any sort it doeth depend vponupon workes, it doeth in no sort come from grace and mercy; as the opposition in this text shewes, and the plaine words of chap. 11. verse 6.
Tim.
What is the vse hereof?
Silas.
It confutes such as set vp free will, and make the beginnings of their saluation to come from themselues, which as it directly crosseth the Scriptures, which teach that in our will or vnderstanding there is no goodnesse, till GOD put it in; so it derogateth much from the glory of Gods mercy, also too much exalteth and puffeth vp flesh and bloud. Secondly, though this may not quench and kill our care and endeuour of well doing, yet it must serue to humble vsus, euen for our best desires and endeuours; for as much as they doe wholly spring from Gods mercy, and are of no value in the cause of election and saluation.
Tim.
What doctrine are wee to learne from the second part of this text?
Silas.
That Gods mercy is the whole and all-sufficient cause of mans election, as also of all our willing and running well, yea and of our heauenly inheritance.
Tim.
If all must be committed to Gods mercy, what then, are we stocks and stones, doe we nothing?
Sil.
Yea …, the godly doc both will and worke, butNos volumus, sed Deus qui dat bene velle. August. they are impelled thereunto by his Spirite, which they receiue from his grace, Gal. 4. 5. Rom. 8. 15. Phil. 1, Iohn. 15 without mee ye can doe nothing. God preuenteth the vnwilling, to make him willing (saith Augustine) and followeth him being made willing, least he do will in vaine.
Tim.
Then it seemes that our working, and Gods shewing mercy, doe together get vsus to bee saued: as God calleth by the voyce of the Minister, and by Parents brings children into the world, and Magistrates rule through the helpe and blessing of God; and he giues life by foode, and light by the sunne: so men are saued by his mercies, and their owne endeuours?
Silas.
Indeede some hauehave so taken these wordes of willing and running, as if they alone by themselues were notHoc appertissime contradicit Apostolo qui tribuit Dco, quod demit voluntati sufficient without Gods mercy, and so they part the matter of our saluation betweene God and man, mercy and workes, so as that wee doe, were nothing in comparison of that which Gods mercy performeth, yet were of some force; but it may as well be saide that mercy is not sufficientTotum Deo detur qui voluntatem et … et adiuuat, bonam facit et conseruat. without our willing and running. Secondly, mercy is here so set by the Apostle against our will and courses, as that the setting vp one of these, is the putting downe of the other. 3. It is the mercy of God that doth enable men to will and to doe well, giuing them faith and repentance, and perseuerance in these graces; so as mercy is all in all, it begins and finisheth our saluation, What I am I am by the grace of God?
Tim.
Why would God hauehave all that belongs to our saluation referred to his mercy?
Silas.
First, that all might be free, as from grace of God not merit of men, and he might hauehave glory of all. Secondly, that such as would reioyce, might reioyce, not in themselues, but reioyce onelyonly herein that they know God to be mercifull, praysing him for putting into them good willes and power to doe good workes, and finally for crowning his owne gifts, and all of his mercy, Phil. 2, 13.
Tim.
What is the vse heereof?
Silas.
It admonisheth all Gods children to thinke of themselues and all that they can doe, most basely, & most highly of the rich mercies of God in Christ, louing them, praysing them, and studying to imitate them; also to depend vponupon his mercy, for the beginning, proceeding, and end of their saluation, and to abhorre all conceit of iniustice in God, in respect of his eternall election: sithence all being lost in Adam, hee might according to iustice hauehave left all to themselues to be hardened in their sinnes, it being his most merciful nature (and nothing else) which moued him to exempt some from that common misery, that being freede from sinne and death by Christ, they might partake in his heauenly glory, to the glory of his grace.