Commentary on Romans, Treatise · Chapter 9 · Dialogue 11
DIAL. XI.
Verse 18. Therefore he hath mercy on whom hee will, and whom he will he hardeneth.
Tim.
WHat is the sum of this Text?
Silas.
A conclusion of the Apostles answere, vntounto the obiection of Gods vnrighteousnesse. He had proued by testimony of Scripture, that though of lost mankind God choose whom he will, yet he is not vniust; vponupon this reason, that in his election & reprobation, he vseth his absolute right ouer his Creature, which is, to shew or not to shew mercy as hee will, this, hee had proued by two-folde Scripture: and the former reason he now includes in this Text.
Tim.
What be the parts of this Text?
Silas.
Two: the first concerns the elect, the latter concernes the Reprobate.
Tim.
What is meant by [hee?]
Silas.
God himselfe: of whom in verse 16. God sheweth mercy, and verse 17. That my power may be shewed, &c.
Tim.
What is meant by Mercy?
Silas.
Both his decreed mercy, and his actiue merciemercy,Interpretation. euen the whole worke of God, touching his election, calling, iustifying, sanctifying them; their perseuerance in grace and glorifying: And all this is according to his free and absolute will.
Tim.
What is the doctrine of this first part?
Silas.
That the cause of Gods mercy, touching the sauingDoctrine. of the elect, restes wholly in himselfe, euen in his owne good will and pleasure. This appeareth by plaineReason. testimony of Scripture: and first concerning election, we hauehave Ephes. 1, 4, 5. where it is thus written, He predestinated vsus according to the good pleasure of his will. And secondly touching calling, Math. 11, 25, 26. Euen so (O Father) because so it pleased thee. 2 Tim. 1, 9. who hath called vsus according to his purpose and grace. Thirdly of Iustification, Rom. 3, 21. We are freely iustified by his grace. Fourthly, of Sanctification, Iames 1, 18. Of his own will begat he vsus. And lastly of glorification, Rom. 6, 23. Eternall life is the gifte of God. Finally, the whole worke of mans saluation, depends wholly vponupon the good will of God, as appeareth by Ephes. 1, 11. Hee worketh all things after the counsell of his will?
Tim.
What vse of this Doctrine?
Silas.
First, it instructeth vsus, that the merciemercy of God is arbitrarie, so as hee may shew it or not shewe it, as hee pleaseth. Also it teacheth, that the right that God hath ouer men, is absolute and independant: so as if hee will shewe mercy to elect and call some which were as corrupt (as those which he giueth ouer to be hardned in sinne,) as it may and doeth greatly commend his goodnesse, so it doeth in no wise prooue him to be vniust, because in mercy which is vndue there can bee no iniustice. Lastly, it teacheth that our mercy which wee exercise towards men, must not respect their owne deseruings and merites, but be free, after the example of the Samaritane, Luke 11. The reason hereof is, because we are commaunded to bee mercisull, as God is mercifull, Luke 6. 36. also the man Christ shewed mercy freely, for hee prayed for his enemies, Luke 23. 34. So did Steuen, Acts 7. also Paul, Rom. 9. 1. 2. Yet this letteth not, but that we ought to deale kindly to such as hauehave beene kinde to vsus, and to pitty them that hauehave had mercy on vsus, so as it be for the Lords sake, and not for our owne sake.
Tim.
Come nowe vntounto the second part of this text, and tell vsus what is meant by haraning?
Silas.
Heere the consequent is put for the antecedent, hardening the consequent of reprobation vppon which it depends, and also for the meanes, by which that decree is effected. That this is the meaning, is apparant by the opposition of hardnesse to mercy, which plainly shewes that the one word is taken as largely as the other; that as mercy contaynes election, with all the degrees and meanes by which the elect are brought to glory; so hardnes contains reprobation, and all the meanes by which the reprobate are brought to destruction.
Tim.
In what sence is it sayed here of [God] that he hardned Pharaoh?
Silas.
Not by infusing of hardnesse nor yet by bare permission, not yet by his long suffering and patience. ButPharaoh … libero arbitrio, Deus indurauit Pharaonem …. Aug. two wayes, partly by forsaking his creature withdrawing his grace, as it is saide, Indurat quos non emollit, and as the sunne freezeth the water not by adding coldnes to it, but by keeping backe his heate, so is God a deficient cause of hardnes, but not an efficient. Secondly, by his iust iudgement, punishing former sinnes with hardnesse, which is a iust thing with God, to punish sin with sinne: Sathan hardeneth as a malicious authour, man hardneth himselfe as a voluntary instrument, God hardneth as a most righteous iudge and auenger.
Tim.
What is the doctrine from henee?
Silas.
That a hardened hearte is a signe of a reprobate, which must not bee vnderstoode neither of naturall hardnesse, which is common to elect and reprobate; nor yet of actuall hardnesse being felt, which may be and is in the regenerate, as in the Apostles and in the godly Iewes: but of habituall hardnesse being totall and finall, which befalleth none but castawayes, when it is without feeling, and perpetuall to the end of ones life.
Tim.
What is the note to know this hardnes which is peculiar to reprobates?
Silas.
There be three speciall tokens of it; first, obstinate disobedience to the worde and warnings of GOD, when the will of God being knowne, is resisted by disobedience, and not in one but in many things, and that constantly from time to time. Secondly, sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance, nor yet allured by promises, nor terrified by threatnings, hauing harts like brawne, or an adamant and yron. Thirdly, desperate obstinacy, when after all meanes vsed of God, by his worde of iustice and mercy, instead of being better and better, sinners grow worse and worse, more carelesse to please God and keepe his commeandements, and more frowarde in their behauiour toward God and man.
Tim.
What is the vse of this doctrine?
Silas.
First, it affoords comfort to all soft and melting heartes, which by the worde and iudgements of God, are moued to relent and turne from their sinnes vntounto God, by true and serious repentance, such are no reprobates. Secondly, it teacheth the miserable condition of all such men as hauehave stony and brawny hearts, they bee in a fearefull condition, and had need to looke to it betimes. Thirdly, it admonisheth all men to beware of and striue against hardnesse of heart, whereunto the neerer they are, the neerer they are to reprobation, and therefore let eueryevery man examine himselfe, and with al diligence vse al means to soften their owne hearts. See Dialogue on Chap. 2. verse 4, 5.