Commentary on Romans, Treatise · Chapter 9 · Dialogue 7
DIAL. VII.
Verse 12, 13. It was sayde vntounto her, the elder shall serue the yonger, as it is written, I hauehave loued Iacob & hated Esau.
Tim.
VVHat is the end and scope of these words?
Silas.
To declare that the difference betweene one man and another touching grace and eternall life depends onelyonly vppon Gods purpose and election, and not vponupon our worthinesse or vnworthinesse. This is declared by two Oracles of God or testimonies of Scripture. The first is taken out of Genes. 25, 23. The latter is taken out of Mal. 1, 2.
Tim.
What is the meaning of the former place of Genesis?
Sil.
That Iacob the younger brother should be Lord, and Esau the elder should serue him.
Tim.
This difference might come by chance, or by their own deserts?
Silas.
Not so, for first it was spoken ere they had done good or euill. Secondly, by another place of Malachy it is shewed, that Iacobs dominion came from Gods louelove, and Esaus bondage from his hatred; therefore it is Gods onelyonly purpose which discerned between them, and consequently betweene all other men.
Tim.
But doe these words taken out of Genesis, fitly belong to proue Gods eternall election, to be the soueraigne cause of eternall saluation in heauen?
Silas.
Yea they are so, or else Paul being ledde by the Spirit of God, would not hauehave alleadged thē so; for it were blasphemy against Christ, to say that Paul did alleadge the Scriptures false or vnfitly, being an Apostle of Christ, who in his doctrine was priuiledged from erring, as all other Apostles were.
Tim.
Tell vsus then how the lordship of Iacob, and seruitude of Esau may proue that for which it is cited: men may bee poore and lye in prison, and be in distresse and serue others, and on the contrary, &c. yet from thence it will not follow that the one bee elect, and the other reprobate.
Sil.
Though this place did speake of temporall dominion and seruitude, yet were it very well cited of Paul, because hee meaneth to proue this, that the things which befall vsus in this life, whether good or euill, depend vponupon the counsell of God meerely, without any respect at all to our good or ill merits: and this these wordes proue very well, because the Apostle tels vsus that God sayd ere the children were borne, the elder should serue the younger; and therfore no workes in them, but Gods purpose made the one ruler ouer the other, euen against the law of nature, wherby the elder is to hauehave dignity and dominion.
Tim.
But you doe not thinke that this place is to bee vnderstoode of temporall bondage and rule, such as concernes this life onelyonly?
Silas.
I doe not, but beleeue rather that it hath a spirituall meaning, and speakes of thinges concerning eternall life and damnation. My reasons for this bee; first because Iacob in his owne person neuer ruled ouer Esau, but rather Esau ruled ouer him, as appeareth plainely by the story; yet this oracle did concerne the person, as it is manifest by the words of his Father when he blessed him. Secondly, the birth-right had the promise of grace and heauenly inheritance annexed to it. Thirdly, Malachy shewes, Chapter first, the rule of Iacob to be ioyned with Gods louelove, being an effect of it, and the seruitude of Esau to come from his hatred, as a fruite of it; therefore this first testimony must needes bee vnderstoode of heauenly thinges, and not of earthly.
Tim.
What instructions are wee to learne from this first testimony thus expounded?
Silas.
First, it warnes all Christians very diligently to read the Scripture after Pauls example, who gathered the deepe mystery of Gods predestination out of this oracle, being duely pondered, that it was spoken while the children were in their mothers wombe, and of such as came of the same parents by the same conception, at the same time; and withall carefully comparing it with the other place of Malachy, found that all must wholly bee committed to the decree and purpose of God, and to nothing that either was or should be in the children.
Tim.
What profit of this instruction?
Silas.
It reproues all careles and in considerate readers of the Scripture, who reade and marke not, and without conferring places, and prayer. Secondly, it stirres vp all to search the Scriptures, as Christ commandeth Iohn 5. 39. and the Bereans practised, Acts 17. 11.
Tim.
What other instruction from this first Oracle?
Silas.
That examples serue well to make cleere and plaine the generall doctrines of Scripture; for heere Paul as he proued the Hipothesis by the Thesis, so now hee illustrateth the Thesis by the Hipothesis. The reason of this instruction is; first because by examples not onelyonly the vnderstanding is taught, but the senses are also affected and moued. Secondly, it is no small helpe vntounto weake memories, to hauehave the trueth declared by examples, which are much better marked and borne away, and sticke longer by vsus then ought else, saue similitudes.
Tim.
What vse is to be made of this poynt?
Silas.
It affords a direction vntounto Ministers how to proceede in teaching the Gospell, by familiar examples added to generall precepts. Secondly, an admonition vntounto hearers, to hauehave ready at hand such examples, by which the doctrine of the Gospell is made plaine and familiar.
Tim.
What further instruction doe these wordes minister vntounto vsus?
Silas.
That not only our heauenly and euerlasting condition,Doctrine. but euen our worldly estate here is gouerned by the decree of God; so as if some be Kings, Princes, Magistrates, &c. If others bee in …, pouerty, &c. It is becauseReasons. God woulde so hauehave it; for it is written, God doeth what soeuer he will. Psal. 115. 2. And also if the fal of a …, and the haire of our heade bee ordered by the prouidence of God, much more greater matters. And lastly, it is written, that God lifteth vp one, and putteth down another, 1 Sam. 28. Dan. 3
Tim.
VntoUnto what vse should this knowledge serue vsus?
Silas.
To teach humility and thankfulnesse to such asVses. are in good case, because they hauehave nothing but what they hauehave receiued, and they doe receiue, because God was purposed to giuegive it them. Secondly, it warneth such as serue others, or be in any meane condition, to be content with their estate, seeing it was Gods appointment, in whose wilWill to good is not of nature, it is Gods gift. all creatures must rest without murmuring and resistance.
Tim.
Is there any more instructions from this first Oracle?
Silas.
Yea, heere is a pregnant plaine place, against the error of free-will, because there was no power in Iacob P. Martyr.to moue himselfe to accept grace offered, or in Esau to refuse it, for as much as before their birth, grace was purposed to the one and not to the other.
Tim.
What is the last instruction from hence?
Silas.
That exceeding great is the efficacy of the election of God. For that must be very effectuall and mighty, which altereth both the corruption of nature, and the law of nature. First, it altereth the corruption of nature, because Iacob by nature was as sinfull as Esau, yet the election of grace called and reformed him, while Esau stil did sticke in his naturall vncleannesse. Secondly, it crosseth the law of nature, for by natures lawe the younger should hauehave serued the elder: but by election God purposing it so, the elder is made subiect to the yonger.
Tim.
Now come to the second Oracle and tell vsus from2. Oracle. whence the words be taken?
Sil.
Out of the Prophet Malachy, Chap. first, verse, 2, 3.
Tim.
But Malachy speaketh of temporall benefits, as theA doubt. land of Canaan giuen to the Israelites, and of earthly afflictions, as the Mount Seir being barren, to be giuen the Edomites, what is this touching election vntounto eternall life?
Silas.
It is true, he doth so, but not onelyonly of such. The drift of the Prophet is to reproue the vnthankfulnesse ofSolution. the Iewes towards God, whom they neyther feared norHow this text doth fit the purpose of Paul. honoured, yet he loued them. Againe, God preferred Iacob before his brother Esau, for he gaue to the posterity of Iacob a good land, and being for their sinnes driuen out, hee promiseth to bring them backe, but the barren and waste country of the Edomites he would destroy, so as no man should build and restore it. These be earthly thinges, by which no man can know louelove or hatred. Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land, yet these falling to the posterity of Iacob and Esau, not by their merites, but according to Gods will, it is sufficient for his scope. For the generall drift of the Apostle, is to shew that whereas Iacob was prefered vntounto Esau were it but in earthly things, the cause heereof, was not in their workes, but in Gods goodnesse and purpose.
Tim.
But how may it bee proued that in this testimony theA doubt. Prophet comprehendeth things belonging to saluation?
Silas.
First, because all Gods blessings had their foundationSolution. in Christ, and in the couenant of grace through him. For if God gaue the Israelites Canaan as a more fruitefull land, it was because he was mercifull to them; now certainly God is mercifull to his people no otherwise then for Christs sake, in whom hee is well pleased, Mat. 3, 17. Therefore vponupon the promise of Christ, depends all externall blessings giuen to the faithfull before the comming of Christ. Secondly, the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity, but as a type, figure, and signe of the heauenly inheritance, Heb, 11, 13, 14, 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land, and the reprobation of Esau, by thrusting him and his posterity out of it. Then these temporall thinges were effects and signes of Gods louelove and hatred.
Tim.
But that was spoken of the posterity of Iacob and Esau, how well doth it agree vntounto their persons?
Silas.
It agreeth vntounto both, though principally vntounto Iacob and Esau, as the two Authors, yet so as that some of Esaus posterity might be saued, and of Iacobs prosterity some might be damned, without any impeachment vntounto this truth, namely; that God chuseth vntounto saluatiō most freely whomsoeuer he electeth.
Tim.
Now interpret the wordes, and tell vsus what it is to louelove?
Sil.
To louelove is to will vntounto one the greatest good, euen eternall saluation, and all things which bring thither.
Tim.
What things doe ye consider in Gods louelove?
Sil.
First; purpose. Secondly, manifestation. As in our louelove to others, first wee wish them good whom we louelove, and then wee doe them good: as in the example of Parents, friends, husbands, &c. So it is in God; hee purposeth all good to his Children, chusing them from euerlasting to be saued by Christ, and afterwards when they come into the world, he makes knowne his louelove by their effectuall calling, sanctifying and renuing their hearts, ingendering in them a study of good workes, strengthening them to an vpright obedience, and perseuerance in grace, and finally glorifying them in heauen, Rom. 8, 38, 39, 30. Iohn 3, 17. Rom. 5, 5.
Tim.
But if wee were alwayes loued of God, how were wee then his enemies?
Silas.
Wee were enemies because of sinne, which God extreamely hateth, but loued because of his election and mercy. Though hee out of his purpose decreed the cheefest good to his children, yet while they sticke and remaine in their naturall corruption being out of Christ, they were children of wrath, enemies, vngodly, &c. Ephe. 2, 1, 2, 3.
Tim.
What is our instruction from hince?
Silas.
That our saluation and all that appertaineth to it,Doctrine. springeth altogether from Gods eternall louelove. The reasonsReason. heereof bee, first because God being most free, would not fetch the cause of our saluation from any other thing then from himselfe. Secondly, because there can no higher, or former cause of mans good bee giuen then Gods good pleasure. Thirdly, to beat downe the pride of mans heart that hee might not glory in his owne merites, but render the whole praise of his saluation, and whatso euer belongs thereto to the free louelove of God in Christ.
Tim.
But though God were not moued to chuse vsus for any workes in our selues, yet was hee stirred thereunto for his sonnes sake.
Silas.
Not so neither, but contrarily the louelove of God did moue him both to purpose and to giuegive Christ for our Sauiour, and therfore could not be the impulsiue cause to Gods louelove, to the which it is subordinate, and not superior. Indeed sinners hauing offended God, are … to fauour for Christs sake, (so they beleeue and repents) but that is, because God out of his louelove had decreed such a meanes of our recouery.
Tim.
What vse of this?
Silas.
It teacheth a difference betweene Gods louelove and our louelove, his wayes and our wayes; for we are not bounde to louelove or to chuse any person but in respect of his worth, euen in our enemies we are to esteem Gods creation and adoption in them, as grounds of our louelove: but with God there is no such matter, who findes no cause of louing vsus out of himselfe, vnlesse we speak of his actuall louelove which he bare vsus in time, and hath reference to his owne image restored in vsus, Psal. 11, 7. Secondly, hence wee hauehave a spurre giuen vsus to quicken vsus to thankfulnesse, when we consider that both for our selues and whatsoeuer good thing we hauehave, we are beholden to Gods eternall mercy for it. Thirdly, wee must endeauour in eueryevery blessing that wee hauehave, to see the louelove of God in it, since his louelove is the fountaine of all good, eyther temporall or spirituall that comes vntounto vsus. Lastly, wee are warned as God loued vsus freely, so to louelove him freely, not for his benefit onelyonly, or feare of punishment, but meerely for himselfe: In louing God, studying to louelove God his infinite most sweet louelove, grace, mercy, bounty, and all other thinges in him and for him.
Tim.
In what meaning is hatred applyed to God in Scripture?
Silas.
In a three-fold sence: First, to hate, it signifieth not to louelove and chuse. Secondly, rustly to decree punishment and inflict it, Psal. 5, 3. Thirdly, to be displeased with things done against his law. God is not saide to hate Esau in this last sence, for hee was hated of God before hee had done any euill; but in the two former meanings God hated him: for he did not elect him, and hee appointed to destroy him in regard of those sins which he should commit after he was borne.
Tim.
What is the instructions from hence?
Silas.
That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked, their owne sinnes eyther actuall or originall or both, beeing the meritorious cause. Secondly, by the example of Esau we learne that all men are not chosen, but that there are some reprobated as well as elected. Lastly, that Gods promises though they be preached vntounto all the members of the visible Church, yet they do take no place in those which are not elected.