Commentary on Romans, Treatise · Chapter 9 · Dialogue 5
DIAL. V.
Verse 10. Neither he onelyonly felt this, but also Rebecka when she had conceiued by one, euen by our father Isaac.
Tim.
WHat is the purpose of this text?
Silas.
To proue by a new example inScope. Isaacs family, that all bee not true Israelites, and Abrahams seed which bee so counted, but the elect onelyonly: and therefore sithence God performes his promises to them which be elect, he cannot bee saide to faile of his worde, though many Israelites which were Abrahams children after the flesh, do loose saluation.
Tim.
What is the summe of this text?
Silas.
That the promise of grace and saluation was restraynedSumme. vntounto Iacob by election onelyonly before he was born, not by his birth nor by his workes; for then Esau should hauehave obtained the blessing promised (who came of the same Parents) and yet was reiected and hated of GOD: therefore all which carnally come of Abraham, be not the children of the promise.
Tim.
How doth Paul knit this example to the former?
Silas.
By a gradation, as a thing greater and strongerCoherence. to proue his purpose, that the promise of grace and saluation doth not indifferently and equally pertaine vntounto all the posterity of Abraham, but to such of them onelyonly as were elect. For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman (to wit, Agar;) whereas no such thing could be alleadged in this example of Iacob and Esau, who both came of Isaac, Abrahams lawfull Son, and of Rebecka at one time and by one birth, yea and Esau was the elder of the twaine: so as this example fits the Apostle much better, to she we that the prerogatiue of carnal birth, is not the cause of receiuing the promise.
Tim.
Yea but the Iewes might alleadge that Esau being aMethod. prophane man, and behauing himselfe ill, was therefore reiected: whereas Iacob was loued and had the effect of the promise because he was a good man and did well.
Sil.
The Apostle meeteth with this obiection, in saying that Gods purpose was declared touching them both, ere euer they were borne; and therefore their present good or euill works (for they had done none when God had vttered his counsell of them,) could not moue God to louelove the one, and hate the other.
Tim.
Yet it may be said that God decreed of them both, for the fore-seene workes of them both.
Silas.
Paul denieth this, saying it was not of workes, and affirmeth the quite contrary, that the purpose of sauing Iacob, and of refusing Esau, came of his free election, whereby of his louelove he chused the one, & not the other. Thus whereas the Iewes stood much vponupon the priuiledge of their birth and their works, Paul reiecteth them both as no causes of Gods promises, which are applied and take place by the decree of Gods election. The mystery whereof, vponupon this occasion he beginneth to open both particularly by example, and generally by testimony of Scripture, verse 15, 16. and in the rest of the Chapter.
Tim.
What instructions are to be gathered from this Text thus vnfolded?
Silas.
That faith nor good workes, neither present orDoctrine. foreseene, are any cause why God electeth any vntounto saluation. And contrariwise, infidelity and badde workes, whether present or foreseene, doe not moue God to refuse any man and cast him off from hauing any parte in Christ, and the promises by him. The reason is, faith andReason. good works doe proceede from election, therefore cannot bee the cause thereof; for one thing cannot bee the cause and effect in respect of another. Now that faith and workes be effects, see Acts 13, 48. Titus, 1, 1. Ephe. 1, 4. No man hath any good but what God purposed from euerlasting to put into him. Secondly, Gods election depends vponupon his will onelyonly, verse 15. therefore not vponupon foreseene faith and workes. Thirdly, infidelity foreseene and bad workes, were not the cause that men were refused, because all sinning in Adam, God could see in whole mankind no other thing but vnbeleefe and concupiscence, which hereditarily flowed from Adam vponupon all his race; and so all had beene reiected for sinne foreseene if any were cast out.
Tim.
But if wicked men be destroyed for vnbeleefe and bad works, then God decreed to destroy them in respect of these.
Sil.
It is true, so he did, but hee refused and did not chuse them, onelyonly because hee would not chuse them, without all respect to their ill qualities and works. It is otherwise with the elect, whom God did appoint in his eternall decree vntounto saluation, not in respect of their workes, but in and for Christ; yet so as hee purposed in time to call, to iustifie and to sanctifie them, ordaining to these things, not for these things.
Tim.
What vse of this point?
Silas.
It reproues such as tye Gods predestination toVse. mens merites, whereas it is independant and without all relation, to the worthinesse and vnworthinesse of men. Secondly, it moueth the beleeuers to thanke God for their free election, and to ascribe all to grace: because free election is not onelyonly in it selfe a great mercy, but it is the spring of all other mercies, both earthly and heauenly whatsoeuer. For sinners beleeue, and receiue the holy Ghost, and are borne anew, and blessed with repentance and good workes, because they are Gods chosen and elect ones.