Commentary on Romans, Treatise · Chapter 9 · Dialogue 8
DIAL. VIII.
Verse 14, 15. What then, is there iniquity with God? God forbid: for hee saith to Moses, I will hauehave merciemercy on whom. I will shew mercy, and will hauehave compassion on him on whom I will hauehave compassion.
Tim.
VVHat is the purpose and drift of this Text?Scope.
Silas.
To cleare God from al iniustice in the matter of his eternall predestination.
Tim.
What be the parts of this Text?
Silas.
First, an obiection, verse 14. Secondly, an aunswere,Parts. verse 15.
Tim.
What is the obiection, and whence doth it arise?
Silas.
The obiection is, that there is iniquitie with God, or that God is vniust. It doth arise from the pride of mans corrupt reason, rebelling against the counsell of God.
Tim.
What is it that offendeth humane reason in this Doctrine of free predestination?
Silas.
Two things especially. The first thing is, that God should hate some and louelove others onelyonly, for his wil sake, without respect to worthines or vnworthines: by which meanes the bad may be loued, and the good may be hated. Secondly, reason cānot perceiue how of them which are in like case, some should be chosen, and others refused, or how they which are equall, should vnequally be dealt withal without iniustice: as if a Iudge of two malefactors, should acquit one, and punish the other: or a King of two valiant Captaines, should prefer the one, and disgrace the other. Reason seeth not this to be iust, & therefore thinketh it to be vniust in God, to saue some men and punish others, whereas all were sinners, & lost alike.
Tim.
Whence comes it that reason doeth thus cauill against Gods decree?
Sil.
First, because this mysterie (though it bee not contrary to sound reason) yet is aboue the reach of reason, the naturall man perceiueth it not, euen as a sore eie cannot looke against the brightnesse of the sun. Secondly, reason dreameth God to be subiect to humane lawes, and to be able to do no more to his creature then a Maister to his Seruant, or a King to his subiect: who are held to be vnrighteous, if in distributing paines and rewards they do not obserue a proportion.
Tim.
What are we to learne from this Obiection?
Silas.
First, that reason till it be reformed, is neyther subiect to God, nor can be, Rom. 8. therefore they must needs erre, which in diuine matters do consult with humane reason; as he must needs loose his way which followes a blinde guide. Secondly wee learne, that it is no newe thing to barke and cauill against the Doctrine of Gods predestination, charging it with iniustice, and him with respect of persons; if it be so now, it was so in the Apostles times. Thirdly, we learn, that the foreknowledge of God touching men what they would be, or not bee, was no cause of Gods decree in his election or reprobation, because then there had beene no place for this obiection to charge God with iniustice; for if he had chosen such persons onelyonly, whom he foresaw would be iust and righteous, and refused such as he foresaw would be wicked and vnbeleeuers, all men would hauehave acknowledged this to hauehave beene as iust proceeding: but when it is saide, that for his wils sake, such as were equall are distinguished, some purposed to life, others reprobated to death, this vntounto reason sauours vnrighteous.
Tim.
How is this Obiection answered?
Silas.
First, by a negation or deniall; [God forbid.] Secondly, by a confirmation of that denial by a testimony of Scripture (For he saith to Moses, &c.)
Tim.
What is the deniall?
Silas.
God forbid, as who should say let it neuer enter into the heart of any man, to thinke than God should be vniust.
Tim.
What is our instruction from this deniall?
Silas.
That it is our dutie to acknowledge God to bee righteous in all his decrees, workes and wordes, which hee doth in men, by men, or vppon men, or any other creature whatsoeuer: though the causes, reasons, & ends of his doings may be hid from vsus, yet we are bounde to adore them as holy and righteous. The reasons … be: First, because it is written that God hates iniquity,Debilum sinon reddis, habes quod gratuler's: sireddis, non habes quod querarn. Idem. Psal. 5, 4. & that he is righteous in all his waies. Secondly, he is the iudge of the world, and therefore cannot be vniust, Rom. 3. 5: Gen. 25, 18. Thirdly, the wil of God is the … dause of all right …: whatsoeuer he wil, it must be, because hee wiss it; whereas in men things must first be iust, and then they are to will them. Lastly, if a Creditor hauing two debters; may forgiue the one and cause the others to pay: … King … ohe … and spare another, and yet …, how much more God? who had not beene …, if all had beene appointed to death (as Augustine saith) … being debters to God by mans fall; if he take not his debt of one, he hath whereof to …, and if he … take it of another, he hath not whereof to complaine. Mercy is shewed without iniustice, mercy is free, & floweth from louelove vndue, whereas iustice is to giuegive eueryevery one his due.
Tim.
What vse of this …?
Silas.
It serues to stoppe the mouths of such as belche out … against the … and iustice of almighty God. Secondly, it admonisheth vsus to think of God with … and humiliation in whatsoeuer he doth, yea when wee cannot reach the reason of his purpose and actions. For it is against reason to measure Gods counsels and actions by the rule of our baiardly reason.
Tim.
How doth Paul confirme his deniall?
Silas.
By a testimony of Scripture, the summe whereof is thus much, that God hath an absolute power ouer all men to chuse whome he will, and whome he wil not chuse to harden.
Tim.
What are wee to learne out of the preface before the testimony?
Silas.
This, in that Paul appealeth to the Scriptures we learne, that they be an all-sufficient iudge to determine all controuersies in religion, as they bee a perfect canon, both of faith and manners.
Tim.
But the Scriptures ure dumbe, and a Iudge ought to speake?
Silas.
The Scripture sayeth to Moses, and therefore speaketh, and therefore fit to be a iudge; for if a mans testament be of force (as if himselfe were aliue to speake) to decide all controuersies which arise among his children, ought wee not much more to yeelde so much force to the Testament of God, speaking therein to his children?
Tim.
What profit is to be made of this point?
Silas.
It resutes the Papists who set vp the Church, or a generall counsell, or the Bishop of Rome teaching iudicially ex Cathedra, to bee a competent iudge, refusing the Scripture and the Spirite of God speaking therein for vnsufficient. Secondly, in all things questionable and doubtfull, we must rest and satisfie our selues with the sentence and testimony of the Scripture, without all contradiction and caueling.
Tim.
Howe doeth the Apostle fit this testimony to his purpose?
Silas.
Some fetch the first occasion of Gods speaking these words to Moyses, from the act of God, in pardoning certaine of them which committed Idolatry with other; as if God should hauehave saide to him, Moses, … belongeth not to thee to know why some were punished and not others; For I will hauehave mercy on whome I will hauehave mercy &c. but indeede many things goe betweene this act of God and the wordes of the text; also thus Pauls answere would not agree to this obiection: But the true occasion is this: vppon Moses request to see Gods glory, it was promised him that hee should see his backe-parts, whereof these words giuegive a reason why God wil shew this fauor to him, and to none other; For I will hauehave mercy on whome I will hauehave mercy, &c. Now this the Apostle thus fittes to his purpose; for where the equity and cause is common, there from a singular example may be gathered a generall doctrine, as here seeing no good comes vntounto any man but by Gods mercy, therefore election is no lesse to be ascribed the run to, then Gods reuealing himselfe to Moses so familiarly.
Tim.
What is here meant by [mercy and compassion?]
Silas.
Mercy in the Hebrew comes from a word which signifies pitty or free fauour; and compassion from a word which signifies to louelove, with such tender affection as mothers doe their children.
Tim.
What may the often repeating of these wordes [mercy and compassion] teach vsus?
Silas.
First, that Gods mercy is most free and not due vntounto vsus, as if he should say, In that I shew mercy, I find no cause but in my mercy, and not in any mans goodnesse or merite. Secondly, that it is arbitrary, proceeding meerely from his owne good will, and not depending vppon any mans goodnesse [vppon whome bee will, &c.] Thirdly, that Gods mercy is vnchangeable and most constant, asin Pilats speech, Iohn 19-22. What I hauehave written, I hauehave written; that is, I will not change my writing. So this speech, I pitty whome I pitty, is thus much, I will not breake off the course of my mercy towardes my childe, I am Iehouah, I change not. Fourthly, that Gods mercy is vnmeasurable and infinite, reaching it selfe not to some one, but to many and manifold good things; as if he should say, to whome I shew mercy in decree, I will she … mercy in act; on whom I will hauehave compassion in electing them, I will hauehave compassion in iustifying, sanctifying, & glorifying: thus …, doe collect. Hence is God in Scripture to armed the Father of …, God of compassion, rich in mercy. See Psal. 103 11. And is said to giuegive grace vponupon grace, lohn 1. 16. also see Rom. 8. 30.
Tim.
What is the vse that wee are to make of the properties of Gods merciemercy?
Silas.
First, it giues comfort to consciences afflicted with their sinnes, in as much as wee knowe that God will not deale with vsus after our …, but after his infinite mercies. Secondly, it serues to humble Gods children, in who … no cause … him to she we them the …; but must setch and draw it … from himselfe, euen from his owne good will and pleasure. It is not a more vile pride in a begger, to attribute the almes giuen him to his owne deserts, then to ascribe the mercies of God vntounto our owne …, either in whole or in part. Thirdly, it must moue the godly vntounto true thankfulnesse, which consists in two thinges, namely the confession and imitation of his mercies; to bee mercifull vntounto others, as we hauehave found him mercifull vntounto vsus, according to Christs precept. Math. 5. good reason we should bee mercifull to our brethren, seeing he expressed much mercy to his enemies, not in a few things but in many, not for a while, but with continuance. Lastly, it confutes such as make foreseeneAugustine was of this opiniō for faith, but retracted it. faith and good workes, or either of them, the mouing cause of Gods … them, as the Patagians, wherof one expounded these wordes thus; (on whome I will) that is (sayeth he) whome I shall know to be iust and obedient to my precepts.
Tim.
What doctrines … from this sentence … together?
Silas.
These, first that election seeing it comes from mercy, doeth therefore … misery; for mercy hath relation vntounto misery; therefore God did not chuse men as they are in …, but as in the … and fall. Also that so … seene … could … God to chuse or refuse, because then all had beene refused, seeing all were lost in Adam. Secondly wee learne, that election is not vniuersall, seeing merciemercy is not vniuersall, but pertaineth onelyonly to such as God would shew merciemercy to. Thirdly, that the merciemercy of God is most freeLatct discretionis ratio, sed non … ipsa discretio. Aug. and absolute, depending vppon nothing without himselfe, but wholly and absolutely vponupon his owne will: so as if question be, why was merciemercy taken on Isaac and not on Ismael: The aunswere is, because hee would. But why would hee? Heereof no reason is to be giuen.
Tim.
What vse are we to make heereof?
Silas.
First, it admonisheth vsus to ascribe the whole glory of our election and saluation to the free fauour & mercy of God. Secondly, to teach vsus to exercise our mercy freely towards others, not vponupon any sinister respect, as for gaine and credit to our selues, but onelyonly for pitty sake, that so we may imitate our heauenly Father, as well in the manner of shewing mercy, as in the matterNote. it selfe. Howsoeuer in the execution of Gods decree, there shall bee place for Iustice, because it shall bee rendred to euerie man according to his worke, yet in the decree it selfe, merciemercy beares … whole sway, choosing them on whom hee would hauehave merciemercy, and leauing those to be hardened, on whom hee woulde not hauehave merciemercy.