Commentary on Romans, Treatise · Chapter 9 · Dialogue 4
DIAL. IIII.
Verse 7, 8, 9. Neither are they all Children, because they are the seede of Abraham, but in Isaac shall thy seede bee called: That is, they which are the children of the flesh, are not the Children of God, but the Children of the promise are counted for the seed. For this is the word of promise: In this same time will I come, and Sarah shall hauehave a Sonne?
Tim.
VVHat is the purpose of this Text?
Silas.
To proue the former distinction of Israelites, Scope.in verse 6, that not all that come of Israel or Iacob, according to carnall birth, are true Israelites or the true children of God. This is prooued first by an instaunce or example in Abrahams Family, where in the true seed are restrained vntounto Isaac, according to the oracle of GOD, affirming that the seede should be called in Isaac, Gen. 21, 12. The argument is this; Ismael was borne of Abraham as well as Isaac, yet not both of them, but Isaac onelyonlyMethod. was the true seede and sonne of Abraham: therefore all are not Abrahams seede, which come of him by naturall generation.
Tim.
But if Ismael were Abrahams sonne, then must he be his seede. For what difference is there betweene sonne and seede in Scripture phrase?
Silas.
True, Ismael was the childe and son of Abraham, that is, a childe of the flesh; but Isaac was the child of the promise, therefore hee onelyonly was the Childe of God, and the true seede of Abraham.
Tim.
How may it appeare, that Isaac onelyonly was the childeInterpretation. of the promise, or borne to Abraham, by vertue of Gods promise?
Silas.
By authority of Scripture verse 9. This is a worde of promise.
Tim.
What other proofe is brought to proue this distinction of Abrahams seede?
Silas.
A new example out of Isaaks family, for both Iacob and Esau were borne of the same Parents (Isaac, & of Rebecca) and at one birth; yet Iacob onelyonly was loued, and Esau was not loued, and that before they had done good or euill. The cause of this difference, is onelle the free election of God (as is proued by Scripture, Mal. 1, 2. Gen. 25, 23.) not birth, nor bloud, nor workes presentSumme. or foreseene. The summe heereof is thus much, that although the promises were made to such as come of Abraham and be indefinitly offred to all his seed, yet they take effect but in the elect, to whom they are contracted by God.
Tim.
What instruction are we to learne from this seauenth Verse?
Silas.
That Gods promises are not tied vntounto anie carnallDoctrine. prerogatiues and dignities. The byrth of Ismael was as good as Isaaks, both being of Abraham; and yet the promise of saluation was made to Isaac onelyonly: if carnallReason. byrth had beene the cause of saluation and receyuing Christ, then none yfsuing from Abraham had perished.
Tim.
What profit is to be made of this point?Vse.
Silas.
It warneth vsus not to be secure nor presume, because we are borne of Christian parents.
Tim.
What other doctrine out of this seuenth verse?
Silas.
That Gods visible Church is a mixt company,2. Doctrine. consisting of elect and Reprobates, whereof in the former Dialogue.
Tim.
Now to the eight verse, and tell vsus what is meant by the Children of the flesh, and by the Children of the promise?
Silas.
By Children of the flesh is meant such as be bornInterpretation. by force of nature, according to the ordinary course of generation; and by (Children of the promise) we are to vnderstande such as are borne not by strength of nature, but of Gods promise, contrary to the course of nature, or vntounto whom the promise is appointed by election. For the worde and promise of God, framed Isaac in the wombe of Sarah, being barren and vnfit for conception.
Tim.
But seeing Ismael came out of Abrahams loynes asA doubt. well as Isaac, which should not Isaac be the childe of flesh as wel as Ismael?
Silas.
Because Abraham begat Isaac of Sarah, beingA solution. then both aged & barren, according to that which wasAs Sarahs wombe being barren, was not cause of procreation, so water in Baptisme, is a thing cold & dry, vnable to regenerate. promised [Sarah shall hauehave a Sonne.] Where Paul woulde generally shew, that all such are the children of God, to whom the promise of life is contracted by the purpose of God.
Tim.
What instruct on hauehave we from hence?
Sil.
That God who is the author of Nature, is not tied to the order of nature: the reason is, because God being most free, may giuegive Children to whom hee will, althoughDoctrine. there bee no naturall power in them to bringReason. foorth.
Tim.
What profit is to be made of this truth?Vse.
Sil.
It teacheth, that the power of God the creator, is aboue all power. Secondly, that what God purposeth and will hauehave done, there is no impediment can hinder it. Thirdly, that wee must beleeue God vnderunder hope, aboue hope, that is, when in respect of humane meanes and second causes, wee hauehave cause to despaire, yet then we are bound to trust God vponupon his word, as Abraham did in this matter of a childe, when there was no possibility in nature, nor probability in reason.
Tim.
What other instruction ariseth from this verse?
Silas.
That all which are the sonnes of beleeuing parents,2. Doctrine. are not the sonnes of God. The reason is, because the elect which bee the children of the promise, hauingReason. it applyed to them by Faith, they onelyonly bee Gods Children. Secondly, because the Church hath in it many hypocrites which seeme to be that which they are not.
Tim.
What vse is to be made of this?
Sil.
It admonisheth vsus, that as we couet to be, and toVse. be accounted Gods children, we must endeuour hard to beleeue the promises of grace: because though the promises bee vniuersally propounded to all the members of the visible Church, yet they do take effect peculiarlie in the faithfull alone, who hauehave the power to beleeue in Christ, which is the condition of the promise.
Tim.
What doth follow heereupon?
Tim.
First, that it is most necessary therefore to striue to gette a liuely faith, seeing the promises are ratified and made effectuall to none, but to such alone as be elect, and hauehave the guist of faith to receiue Christ, which is the substance of the promise. Secondly, though many which liue in the Church, neuer enioy the thinges promised, yet that happens by their owne default, God still remayning true, because hee fulfils his worde in the elect ones, whome the promises doe specially concerne, being of God applyed to them, & to eueryevery one of them, of his free mercy and goodnesse.
Tim.
What instruction ariseth from the ninth verse?
Silas.
That the Scriptures hauehave force to prooue eueryevery trueth that pertaines to saluation. Secondly, that children are the guift and blessing of God, which should teach such as lacke childeren, to waite vppon God for them, who giueth them to whome he will, and when hee will. Also such as hauehave children, it should prouoke them vntounto thankfulnes for this blessing.
Tim.
What are we generally to learne from the next example of Iacob and Esan, in verse 10. 11?
Silas.
That the position of the starres at our birth, dothOracles of Apollo at Delphos were giuen by the de rection of the starres, and what more false or doubt full. not ouer rule either our manners or our death; for beside that man was made ruler of them, and not they of him, these two brethren were borne together, yet were of contrary qualities and had contrarie ends. This reproues natiuity casters, and starre gazers, whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent, are in sundry texts of scriptures either forbid, or derided, or threatned, and that very seuerely, yea and the seekers vntounto them. See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44, 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science.