Commentary on Romans, Treatise · Chapter 11 · Dialogue 1
DIAL. I.
Verse 1, 2. I demaund then, hath God cast away his people? God forbid. For I am an Israelite, of the seede of Abraham, of the Tribe of Beniamin. God hath not cast away his people whom he knew before.
Timotheus.
WHat is the drift of this whole Chapter?
Silas.
To proue that the Iewes (howsoeuer a rebellious people) yet are not reiectedScope. from being Gods people, either vniiersally nor for euer; but that stil some of them were conuerted to Christ, and many more should be towards the end of the world; by which discourse he purposeth to comfort the Iewes against despaire, and to confirme the stablenesse of Gods promises, which failed not towards any Iew which was elected of God. And secondly, to exhort the Gentiles (which were admitted into the voide roome of the refused Iewes) to bee modest and lowly minded, to take heede of the contempt of the Iewes who were faln, and of security; considering Gods mercies towards them in their free adoption, and Gods seuerity vntounto the obstinate Iewes, whom yet he had not so abandoned, but that he could and would gather them againe into the folde of his Church. So as the drifte of this Chapter is two fold: one to keepe the Iewes from despaire, & the other to preserue the Gentiles from presumption and pride.
Tim.
What are the parts of this Chapter?
Silas.
They be foure: First, Doctrinall, wherein heeParts. doth three things. First, hee teacheth to the comsort of the Iewes, that a remainder of them were Gods elect, to verse 7. and thence vnro the 11. verse, Paul confirmeth by a double testimony, one out of Esay, and another out of Dauid, that the most part of the Iewes were reiected. Lastly, he openeth the finall cause or end of Gods counsell, in casting off the vnbeleeuing Iewes (to wit) that thereby an occasion of calling the Gentiles might bee giuen, vntounto ver. 17. The second part is exhortatorie vntounto the Gentiles, to verse 25. The third part is Propheticall, fore-telling the vocation of the Iewes, vntounto verse 33. And fourthly, a conclusion consisting of an exclamation and of a prayer vntounto the end of the chapter.
Tim.
What be the parts of this Text?
Silas.
Two: First, an Obiection. Secondly, an answer thereunto.
Tim.
What is the Obiection?
Silas.
This: O Paul, if the Iews be cast off (as thou seemestObiection. to affirme out of Esay, that for their vnthankfulnes & contempt of God, they are of him worthlly shut out) then are Gods people cast off. For the Iewes were Gods people, and if they bee cast off, then what becomes of Gods promises made to that people, and what hope doth there remaine of their saluation? Thus might weak ones reason against that which hee wrote in the end of the Chapter: but cauillers will bee ready to alledge the Adoption of Abraham and his seed, whom God tooke of especiall fauour to be his owne people, so as hee should be vnconstant if he brake his owne couenant. All this is contained in the first words [I say then, hath God cast away his people,] that is, I see what you will say vponupon my former speeches, that Gods people are drawne away from grace and saluation.
Tim.
How is this Obiection answered?Solution.
Silas.
Two wayes: First by deniall [God forbid,] that is I am farre from thinking any such thing, that al the Iewes are generally cast out from grace. Secondly, he proueth this his deniall by sufficient and strong arguments: As first, from his owne example. Secondly, from the efficient cause. Thirdly, from the example of Elias his time, applied to the present time wherein Paul wrote.
Tim.
How doth he reason from his owne example?
Silas.
Thus: I Paul am a Iew (not a Proselite conuerted1. Argument to proue that all Iewes wer not Reprobates. to the Faith) but a Iew by Nation; not of a base, but of a Noble Tribe, euen of Beniamin, who was borne not of the hand-maides of Iacob, but of Rachell his wife: but though I be a Iew, I am not cast out of Gods fauour and couenant; therefore all the Iewes are not reiected from Christ, for then shold I be reiected too seeing I am an Israelite?
Tim.
What Doctrine is to bee gathered from this firste reason?
Sil.
That an elect person which is conuerted, may be sure of his owne election vntounto life. Paul was an elect man, no cast-out, but a chosen vessel: and Paul did know himselfe to be so, as this place sheweth with Rom. 8, 35. Therfore the elect may be sure that they are of the elect, and consequently that they shall be saued: for all the elect are to be saued, and all which are to bee saued, bee elect, these be Term ni conuertibiles.
Tim.
But Paul knew this by some singular and speciall reuelation.Doubt.
Silas.
He knew it rather by the certainty and assuranceSolution. of Faith, which wheresoeuer it is, it is knowne to bee there (as Augustine saith:) & they who know themselues to be …, doe withall assure their heartes of their owne election and saluation, because the promise of saluation is made to them which are endowed with Faith, and all such are ordained to life, Iohn 13, 16, 18, 36. Acts 13, 48.
Tim.
What Vse of this Doctrine?
Silas.
First, to confute the Papists who teach, that men ought still to doubt, and to hauehave onelyonly a probable assurance of their owne saluation, and cannot bee sure of it, by an ordinary and infallible certainty. Secondly, to exhort all Christians to endeuour the making sure of their owne election to themselues, according to the counsell, 2 …. 1. 10. and it is made sure by the fruites of sanctification, 2 …. 1, 5 6, 7.
Tim.
What is the second argument to proue the Iewes to be not reiected from saluation by Christ?
Silas.
It is taken from the efficient cause, to wit, Gods eternall and vnchangeable louelove, the reason standeth thus: whome God from euerlasting loues as his owne and electeth them, these he neuer casteth off; (this proposition is in the beginning of the second verse) but there are some of the Iewes whome God did louelove and chuse from euerlasting: this proposition is not expressed but infolded in these words, [his people] therefore all the Iewes are not reiected; this must be vnderstood as a consequent necessarily arising of the promises.
Tim.
What is meant by [casting away] in the 2. verse?
Silas.
To repell or driue from God and Christ Iesus, and from eternall life in heauen: God hath done this to eueryevery Iew.
Tim.
What signifies [foreknowledge?]
Silas.
Predestinating, (so Ambrose expoundes it) or whome hee loued and embraced, beeing elected from the beginning (so Beza expounds it,) and maister Caluine puts foreknowledge for Gods good pleasure. There is in God a twofolde prescience or fore-knowledge; the one is a bare speculatiue foresight, whereby hee vnderstandeth all things which be and are done in the worlde. This belongeth not somuch to his will as to his knowledge, and is no cause of things, for things are therefore done, not because they are foreseene, but for that they be decreed. Secondly, foreknowledge is a knowledge in God, with louelove and approbation, 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things, and it is all one with election or predestination, which is a knowing of some persons, from euerlasting, and … them in his louelove, as his owne, whom he will saue by Christ.
Tim.
What doctrine ariseth from these words?
Silas.
These two: First, wee are to learne that the first and highest cause of mans election and saluation is the eternall louelove, will or good pleasure of God, as may appeare out of Mat. 11, 26. Rom. 11, 8. Ephe. 1, 5. Rom, 27, 28. Rom. 9, 15, 18. For, what can God hauehave out of himselfe to goe and be before himselfe? and who hath giuen God first? Rom 11, 35.
Tim.
What vse of this poynt?
Silas.
First, it confutes the error of such as will hauehave the bare prescience of God to be the cause of election and saluation: this was Chrysostomes error, who held that as God foresaw men would beleeue & liue wel, so he choose them; also Ambrose was of this minde, so expounding Romanes 9, 15. and Augustine attributed election to foreseene faith, which errour he retracted after Pelagius and his followers did erre in this matter grosly.
Tim.
How is this errour confuted?
Silas.
First, because the bare foresight of God is not the cause of the existence of any thing; for hee knewe before those things, which shall not bee, as those which shall bee. Secondly, Iacob was loued and chosen of God, ere euer he had done any good thing, from Gods purpose, nor from his bare prescience. Rom. 9, 11. Thirdly, seeing all men were to be alike corrupt through sinne, there was no good thing hee could foresee in any; therefore all men shoulde hauehave beene reprobate, if his bare foresight had beene the ground and cause. Lastly, the Scripture expresly denyeth that mans worthinesse is any cause of mans election, Deut. 7, 7. See the place.
Tim.
What other thing learne we frem the former doctrine?
Silas.
That wee doe owe all thanks and prayse to Gods free louelove, for electing, calling, and sauing vsus. Thirdly, here is matter of comfort, by assuring vsus that now we are, God will not refuse nor destroy vsus, since hee loued so long before we were. And lastly, heere is an exhortation to louelove all the Children of God, since they are euerlastingly beloued of God; this is cause sufficient to make vsus take heed how we hate any vponupon whom God eternally hath set his louelove, and to repent of our vnkindnesses towards them.
Tim.
What other doctrine ariseth from the … of this second verse?
Silas.
That such as God foresaw, and elected beforeGods louelove is vnchangeable, and his election constant. all worlds, cannot possibly perish. The wordes of our Text do fully auouch this truth, God casts not of his people whom he knew before; againe it is written, Mat. 24. 24. that it is not possible the elect should perish, and Rom. 8, 30. The predestinate shall be glorified: and lastly,Proofe from scripture. Christ hath prayed for al the elect, that they may hauehave his glory in heauen, Iohn 17, 24. Reason also confirmeth this truth, for the louelove of God is immutable, therefore they cannot perish whom he loues; for then should God alter and be changeable, if the elect could fal from Gods louelove and be Reprobates; but because God changes not, he that is once loued of God, is euer loued, and therfore cannot bee condemned in hell. Hence is the election and fore-knowledge of God, compared vntounto a seale and foundation, which bsares things of great stablenes, 1. Ti. 1, 17. Mountaines of Brasse are not so strong, as Gods louing purpose and decree is. I am not as men that I should repent, nor as sonnes of men that I should …: againe, I am …, I change not.
Tim.
What profite of this doctrine?
Silas.
It confuteth the error of such as say the electVse. may lose Gods louelove by their owne fault; this is to make God vnable, variable, and the Scriptures false. Secondly, it teacheth the estate of the elect, to bee most stable and permanent, not in respect of their owne strength but of Gods louelove and counsell. Thirdly, it comforteth the poore afflicted consciences of Gods children, against the feare of damnation: such as once hauehave perceiued their owne …, may be assured of it for …. Fourthly, it is a preseruatiue against despaire, and a motiue to continuall thankefulnes, that God hath set them in such an vn moueable condition. If we blesse God for his temporall perishing benefits, what praise doe wee owe for the lasting fruites of his eternall louelove and mercy?