Commentary on Romans, Treatise · Chapter 11 · Dialogue 4
DIAL. IIII.
Verse 5, 6. Euen so then at this present time, there is a remnant according to the election of Grace: & if by grace, then it is no more by workes, &c.
Tim.
VVHat doth this Text containe?
Silas.
An application of the former example vntounto the time wherein Paul himselfe liued. Secondly, a conclusion drawne out of the application,Gratia nullo … gratia, nisi … modo … August. (to wit) that if election be free and come of grace, then not of workes: for merit is contrarie vntounto Grace, which is not at all free, if it bee not all and absolutelie free.
Tim.
What is the sum of the application?
Sil.
This: that as Elias was not alone in that corruptSumme. estate of Israel, but euen then when all seemed to bee gone from God, yet there were in secret left seuen thousand true Worshippers: so now, when Paul alone amongest all the Iewes seemed to prosesse Christ (… raigning in Iewry, and Paganisme in all the Worlde besides) yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world.
Tim.
Shew vsus somewhat particularly and more plainelyDoubt. wherein the times of Elias the Prophet, and of Paul the Apostle were like: for it seemed that this should be no good Reason, that it should bee so in Pauls, because it was so in Elias daces. For there is no such necessity as that which is once done by singular and especiall example, the same ought to be done in eueryevery time and age.
Silas.
This example of Elias is very fitly applied to theSolution. times of Paul, whether we respect the thing it self, or the circumstances, or the causes. Touching the thing it selfe, as Elias thought himselfe alone in Israel, and yet was not (for there were many more:) so Paul might take himself of al the Iewes to be the only professor of Christ, whereas besides him there was a remnant. For circumstances they do agree: Elias the prophet was raised vp extraordinarily, so was Paul myraculously called to be an Apostle. Againe, as Elias alone was zealous for the worship of God so Paul alone of all the Iewes, was an earnest defender of the Doctrine of God: and as very manie resisted Elias, so not a few persecuted Paul: and as in Elias time Idolatry had ouerspread the kingdome of Samaria, so in Pauls time Hellenisme and Pharasaisme preuailed in the world. For the cause, it is the same (to wit) Gods free election of Grace, which seeing it neuer faileth nor falleth, therefore it euer calleth and keepeth a certain number vntounto God in his Church visible, and faueth a remnant in Pauls time, as it reserued a cōpany in Elias time: election was the cause of reseruation of some then, and of a remnant now. Of these likenesses and resemblances there issueth an argument and similitude, in the very phrase and manner of speech; for in Elias story God sayed; I hauehave …; and in Paules text it is sayed, There is a remnant, to make all thinges alike, both in worde and matter. And as the Apostle sayeth, according to the election of grace, so there it is written (I hauehave reserued to my selfe,) which is all one in effect, that they were not reserued of themselues, but because God chose them in his euerlasting louelove.
Tim.
What lesson is it that wee learne by this comparing of the estate of the Church, according to seuerall times?
Silas.
That it makes much for our comfort, to lay togetherDoctrine. the olde and present state of the Church, namely in time of afflictions. The reason is, because God is wontReason. for the most part, to vse like proceedings in the gouerning of his Church: therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions: that as Paul by considering Elias his time, armed himselfe against the fewnesse of professors; so Gods children by such conference of times, may stay their minds in patience. For no crosses nowe happen, but the like or worse hauehave falne in former ages of the Church. It is vsual with the Papistes to boast of multitudes, howe many, and how mighty bee their friendes and followers, the Gentry, the Nobles, Ladies and Lords, Dukes, Arch-dukes, Princes, Kings, Emperours, Learned men, Cardinalles, Popes, are on their side, and walke in their way: whereas for most part, a company of silly Tradesmen, and silly persons, take part with vsus. To whom though we might truly say, that our number is greater by a good many then they would hauehave it, and that if the trueth of religion went by number, then the Turkes and other Pagans should bee the true Church, rather then Papists; which come short in multitude of the Pagans, Iewes, and Turkes: Yet let vsus cast our eye backe vppon Elias and Paules times, concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God, (which may be preserued and professed by a few as well as by many;) so nowe the faith of the Gospell, if but one onelyonly professed it in the world, (whereas God is to be thanked, many Nations and Kings doe receiue it,) were not the lesse wholesome and sound, though the whole world besides, did goe after the great whore, as sometime it did. But come nowe nearerParts. to the wordes of our Text, which hauehave two parts. First, that a remnant of beleeuers were amongst the Iewes when Paul preached. Secondly, the true cause heereof is the election.
Tim.
Tell vsus what is meant by a remnant?
Sil.
It signifies the smalnesse of the number of the faithfull, that they were farre fewer then such as abode in vnbeliese and perished therein; yet the number was not so smal but it made many thousands. There is the like phrase in Rom. 9. 27, 29. It is a metaphor borrowed from a cloth, or heap of wheat, whereof a remainder onelyonly is left: so but a few in comparison of the rest, durst opēly professe the faith of Christ.
Tim.
What may we learne from this word for our Instruction?
Silas.
First, that that part of men which perisheth, isDoctrine. farre greater then that part which is saued; as the whole heape of corne, is more then that part which remaineth for seede: and the peece or web of cloath, is greater then the remnant: and thus it is written, That many are called, fewe chosen, Math, 20, 16. and that few doe enter into that narrow way which leades to life. Mat. 7, 14.
Tim.
What vse hereof?
Silas.
First, to striue to be of this little stocke, of thisVse. poore remnant, whereof not to bee, were better neuer to hauehave beene. Secondly, it mooueth to great thankfulnes, such as are called to bee of this remnant, when such numbers were passed ouer, which were no worse then they by corruption, and as good as they eueryevery way by creation.
Tim.
What is the second instruction?
Silas.
That the promises of God touching eternall life, are neuer voyde, nor euer doe fall away. The reason is, because in the Church of GOD, there are euer some to whome they are effectually perfourmed, howesoeuer the most neglect and refuse them; yet there is a remnant which receiue them still, and are saued by them.
Tim.
What profit is to be made of this poynt?
Silas.
That the great number of vnbeleeuers and wicked men, should neuer weaken our account and credit of the promises of the Gospell; which being vniuersally reiected, yet still take place in the elect, to whome they are peculiarly made.
Tim.
Tell vsus what is meant by the [election of grace?]
Silas.
The guift of predestination, or the grace whereby men are elected or predestinated; or (by an Hebraisme) a gracious and free election. The meaning is, that such as are kept free from the pollution of Idolatry and other sins, they may not thanke themselues as if they were worthy of it for their workes sake; but are beholding to the good pleasure of God, who hath separated them from others, according to his gracious purpose. Note that election is not here put and taken actiuely, whereby wee chuse grace, but passiuely, whereby men were chosen of God: for hee speaketh of such as were foreknown of God, verse second, of Gods election of men, and not of mens election of God.
Tim.
What is the doctrine from hence?
Silas.
That election vntounto eternall life proceedeth from the free fauour and grace of God. This is the same with that which is written, Rom. 9, 11, 15, Eph. 1, 4, 5. Ro, 15, 19.
Tim.
What profit is to be made of this poynt?
Silas.
First, it confuteth the Pelagians, who affirme thatVse. men chuse Gods mercies, & not that his free mercies chuseth them, whereas this text plainly speaketh not of mans electing God, but of Gods electing men out of his grace, not out of their owne merites. Also it ouerthrowes the conceite of Origen and Chrysostome, which vponupon this place imagine some men which beleeue in Christ, to be saued by grace, and others which besides faith, hauehave good workes, to be saued by the election of grace; deuiding things which are conioyned, to wit, election and grace, faith and works, as if there could be a iustifying faith without works. Secondly, it abateth the pride of all flesh, to teach that election commeth not from themselues, but is wholly of grace. Lastly, it … vsus vp to great louelove and thankefulnesse towards God, to praise him for his free louelove.
Tim.
What other doctrines will flow from these words?
Silas.
That if election be of grace, then our iustification, sanctification, and glorification, all be from grace too, as it is written, 2. Tim. 1, 9. Rom. 3, 24, 28. The reason hereof is, … est causa causae, est causa causati, & quicquid est causa antecedentis, est causa consequentis.
Tim.
But be grace and works at such vartance, as that these blessings and things cannot proceed from both?
Silas.
Yes verily, they are as contrary as can be: when the cause of election and saluation is to be searched out, there is no coniunction of grace and workes, no more then of light and darkenesse, as the text speaketh If it be of faith, then not of works. The reason hereof is, because merite of works being once put and granted, grace is destroyed, as it is heere written, then were grace no grace.
Tim.
What is the cause of this consequence, that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation?
Sil.
The reason is, because grace giueth eternall life and whatsoeuer belongs to it, as a thing not due, but merite of workes craues them all as a debt: therefore if election, calling, iustification, &c. should not bee wholly from grace, but in part also from workes, then grace should not remaine free, and therefore shoulde not bee grace: see Rom. 4, 4, …. Gal. 3, 18.
Tim.
What profite of this point?
Silas.
It refuteth such as in the mystery of election, iustification, &c. doe mingle grace and merite of workes together, ascribing some-what to grace, some-what to workes foreseene in matter of election past, or present in matter of iustification; whereas these thinges by God himselfe, are pronounced, asystata, which hauehave no agreement at all together. Secondly, we are taught that it is impossible that the Church of God should faile upon earth, because it doth springe out of the election and grace of God, which cannot at any time vtterly faile. Thirdly, it conuicteth them of error which heere vnderstand by grace infused grace, the habite of iustice powred into mans heart by the Spirite; whereas the Apostle speaketh heere of grace, as it is in God (subiectiue) as in a subiect, and doth oppose it as a thing contrary to the works of righteousnesse which be in men, as to a contrary; and tels vsus what he meanes by grace, to wit, the election of God. Lastly, this must prouoke all beleeuers to ioyfull thankefulnesse, seeing God when he could not saue them by works which they had not, did by his franke grace chuse and saue them: which deserues at our hands al possible praise both in word and deed, in life and death. Such as bee often mindefull of such a free mercy, to glorifie God for it, it is a good signe that they be vnderunder this grace, and are euen the chosen children of God.