Commentary on Romans, Treatise · Chapter 8 · Dialogue 26
DIAL. XXVI.
Verse 29. For those which he knew before, he also predestinated to be made like to the image of his Sonne, that hee might be the first borne, amongst many brethren.
Tim.
VVHat doth this Text containe?
Silas.
A proofe of the former Argument of cō fort and patience in afflictions, taken from the commodity which they bring, which was this: that afflictions shall turne to the saluation of such as louelove God and are called according to his purpose. This the Apostle prooueth by two reasons: the former is taken from the definition of Gods purpose, which is the fore-knowledge of God, predestinating some to be made like vntounto his Sonne Christ.
Tim.
How doth the Apostle make this definition serue his parpose?
Silas.
By reasoning in this manner: Whosoeuer be called of the purpose of God, are fore-knowne and predestinated to bee like vntounto Christ. But Christ hauing suffered asslictions, was afterward glorified. Therefore such as God bath called of his purpose, must suffer with Christ, that they may be glorified with him: for being conformed to Christ in temporary afflictions, they must be conformed to him also in eternall glory.
Tim.
What is the other reason to proue that all things worke together, for the saluation of such as are called of his purpose?
Silas.
It is by an vnchangeable connexion, or knitting of causes and effects together, after this sort. Whom GodThey which be predestinate, doe not perish, because Gods predestination is not deceiueable. purposeth to saue, them he foreknew; whom he foreknew, thē he hath predestinated; whō he hath predestinated, thē he calleth; whom he calleth, them he iustifieth; whom hee iustifieth, them he sanctifieth; whom he sanctifieth, them he glorifieth. Therefore by reason of this immutable linking of Gods purpose to mans saluation, the faithfull must be brought to glory by afflictions: for it must needs bee,August. that to the sonnes of God which louelove him, and are called of his purpose, all things turne to their saluation.
Tim.
What be the parts of this 29. verse?
Silas.
Two: a proposition, and a limitation. The proposition layeth downe the meanes by which God bringethParts. all them to glory, whom he purposeth to call to the likenesse or conformity with Christ his Sonne. The limitation is, that howsoeuer Christ and Christians be like, yet he still hath the preheminence as the elder brother, or as the first begotten.
Tim.
What is meant by this word knew, [whome hee foreknew?]
Silas.
Fore-knowledge of God in Scripture hath aInterpretation. double signification. First, there is in God a knowledge of prescience, whereby God long before knoweth what persons and things, good and euill, shall be in the world present and to come; this is by Diuines, called (Gods prescience) or the knowledge of his prescience, whereof we reade, Acts, 2, 23. Secondly, there is a knowledge in God of fauour, whereby he knoweth some before hand as his owne, with whom he was well pleased from euerlasting. This is by Diuines called the knowledge of his louelove, or approbation, and it is the same which the Apostle calleth his good pleasure, Ephe. 1, 6. In this senceIt is not a prescience of merites and truth, which is the cause of election. the word is vsed, Rom. 11, 2. as also in this our text, Whom he foreknew, that is, they whom he loued and elected from euerlasting, out of the lost lumpe of mankinde. As the louelove which God exerciseth towardes the faithfull, is in Scripture called his knowledge, Psal. 1, 6. So the decree of his louelove from euerlasting, is tearmed fore-knowledge.
Tim.
What is the instruction that we gather from hence?
Silas.
That God doth not begin then to louelove his electDoctrine. when they bee in this worlde and are regenerated: but hee hath loued them in his decree and purpose from euerlasting. For vntounto God those things towardes men were long since purposed and appointed, saith Chrysostome.
Tim.
But if this be true that we are from euerlasting loued of God, how can we at any time be enemies to him?
Silas.
Though we be loued as creatures, and more loued as Gods elect, yet in respect of inherent and remaining corruption, we are enemies of God, beeing neuer actually beloued, till we be regenerate by the Spirite of God, and hauehave his image imprinted in vsus.
Tim.
What vse is to be made of this point?
Silas.
First, that God hath certainly loued vsus in this itVse. appeareth, that our election is most firme, so as the chosen must needs come to glory; because whome God loueth once, hee loueth to the end. Secondly, seeing God loued vsus in his purpose when we were sinners, wee ought therefore to louelove him againe, and also one another, euen our very enemies. Thirdly, if God loued vsus euen when wee were enemies, hee will nowe much more louelove and saue vsus, seeing wee are reconciled by his Sonne through faith in his bloud.
Tim.
What is the second instruction?
Silas.
That the eternall good will and pleasure of God,Destinare est rem ad certum sinem ordinare: Praedestinare est proeordinare antcquam ad fi nem mittas. is the spring and fountaine of all spirituall graces now, and heauenly glory hereafter. The reason is, for that the Apostle setting downe the causes of our saluation, nameth the foreknowledge of God as the head and chiefe of the rest: for wee are therefore predestinated, called, iustified, and sanctified, & glorified; because God knew vsus for his own, before the foundation of the world.
Tim.
What vse is to be made of this poynt?
Silas.
It teacheth that faith, louelove, and good workesVse. cannot bee the cause of our election, because Gods foreknowledge and election is the cause of them. Secondly, it confuteth such as woulde hauehave our beleeuing and working well, to come in part frō our naturall free will; wheras in trueth they are all the fruites and gifts of Gods eternall election and louelove, by which they are giuen to vsus and wrought in vsus: insomuch that we hauehave neither good counsell, thought, nor good deede, but that which God hath decreed to put into vsus from euerlasting. Ephe. 1. 4. wee are chosen in Christ, (not because wee were) but to bee holy.
Tim.
What is it to predestinate?
Silas.
To predestinate, is to decree any thing before hand, and bring it vntounto a certaine end through certain and appointed meanes: If this predestination (saith Augustine) can be deceiued, then may God be ouercome of mans sin, which cannot be.
Tim.
What learne we from hence?
Silas.
That predestination is ioyned vntounto foreknowledge as subordinate to it. Gods foreknowledge is no bare and idle thing, but is euer coupled with his decree and ordinance; whatsoeuer God knoweth or seeth before, hee ordaineth to some speciall end, and vntounto that end hee shall at last bring it; this is it which is here called predestination.
Tim.
If this be so that all things are foreordained of God, howe is hee not the authour of sinnes, for they bee in the number of things?
Silas.
Sinnes are foreordained of God not as they are sinnes, but as they are the meanes to effect his counsell: thus Adams fall and Iudas treason were foreordained of God, as meanes whereby God did effect and serue his own counsell, in sauing the elect to the praise of his mercy, and condemning the wicked to the praise of his iustice. Secondly, predestinating in scripture may be taken generally and largely, for Gods generall and whole decree touching all things and persons; or strictly for the decree of election, whereby he hath foreordained some to saluation, as the end; and confourming to Christ, as the meanes to leade to that end: and so it is here vsed.
Tim.
Wherein stands this conformity with Christ?
Silas.
In two thinges; first, in being like vntounto him in respect of the end, that as Christ is nowe glorified in heauen, so all that are predestinate shal be glorified with him. Secondly, in being like vntounto him in respect of the meanes, standeth thus: that as Christ entred into his glory through holinesse, and suffering afflictions and death; so they that liue godly and are ready to suffer with Christ & for Christ, are sure to be saued with Christ.
Tim.
What is our instruction from hence?
Silas.
This: eueryevery one that looketh to inherite eternall life in heauen with Christ, must endeuor to bee like him in this life, they must be holy and righteous as he was, and be ready to suffer afflictions as hee did. The reason here of is Gods eternall decree and ordinance, whereby hee hath appointed it to bee so, that they shall bee partners with Christ in his heauenly glory, whosoeuer shall bee followers of him here in his patience and holinesse; which are the way we are to walke in, vntounto our country which is aboue.
Tim.
What is the vse to be made of this?
Silas.
First, here is an exhortation to moue vsus to liue holily, according to the will of God, and to suffer afflictions with patience according to the example of Christ, as wee desire to hauehave communion with Christ in his blessednesse. Secondly, heere is comfort for such as suffer any manner of shame, or iniury for Christ and his word; for this likenesse with Christ in his infirmities, is a witnes that we shall be like vntounto him in glory. Thirdly, here is sharp reproofe for such as liue prophanely and shunne the crosse, saying it mattereth not how we liue or what we doe, for wee must be saued if we be predestinate: and if not, then we cannot be saued though we do liue well.
Tim.
How is Christ the first begotten amongst his brethren?
Silas.
This phrase hath reference to the custome of the Iewes, whose first-borne did excell his brethren, both in power and portion, in dignity and possession: so doeth Christ far excell all his brethren, who are all like to Christ, but not equall with him, neither in nature, office, glory, nor dominion: for by nature hee is God truely, and Godman in vnity of person; for office, the onelyonly redeemer and mediatour of his Church, therefore onelyonly king and highpriest: for glory and dominion, he sitteth vponupon his Fathers throne, hauing a name aboue all names. Phil. 2. 9.