Commentary on Romans, Chapter 9 (5 of 5)
Euen vsus whome he hath called, not only of the Iewes, but alſo of the Gentiles. As he ſayth alſo in Oſea: I will call them my people, which were not my people: and her, beloued, which was not beloued. And it ſhall be in the place where it was ſayd vntounto them: Ye are not my people, that there they ſhalbe called the children of the liuing God.
Euen vsus vvhome he hath called.] Now is diſſolued the principall poynt ofThe methode of the queſtion, & alſo of the ſolution. the queſtion which the Apoſtle hath hetherto entreated of. And that the methode of this queſtion may yet the better be perceaued, it ſhal be good ſomewhat more depely to conſider of it. The Apoſtle had now concluded, that righteouſnes cō meth not of workes, but of fayth. Of this ſentence ſemed to folow two abſurdities, the one was, that the promiſes of God wherin he bound himſelfe vntounto the poſterity of Abraham ſemed, for that the Iews reiected Chriſt and his doctrine, to be made voyde: the other was that thoſe workes touching ceremonies and ſacrifices, which ſemed ſo goodly to ſhew, are nothing worth before God. But this latter queſtion ſhall afterward be entreated of in the 10. chapter. Touching the firſt, the Apoſtle hath here at large entreated, and hath declared that the promiſes are not made of none effect, although there were many of the Iewes which were not ſaued. For although the promiſes are ſet forth indefinitely and vniuerſally, yet are they not of efficacy but only in the elect. God promiſed ſaluation vntounto the poſterity of Abraham. But that was to be vnderſtanded of that poſterity which ſhould hauehave election ioyned with it. And that election he declareth to be free, and not bound vntounto carnal propagation. For Iſmaell and Eſau were reiected, who yet as touching fleſh pertained to ye poſterity of Abrahā. And that the Apoſtle might the more confirme this liberty of the election of God, he diſchargeth it alſo frō al reſpect of workes. And therfore he thus writeth of thoſe twines: Which being not yet born, & whē they had done nether good nor euil, it was ſaid of thē, Iacob hauehave I loued, but Eſau hauehave I hated: not of workes, but of him that calleth: That election mought abide according to purpoſe. And this diſcourſe the Apoſtle hath hitherto vſed. Now that he hath thus proued and eſtabliſhed this liberty of election, he declareth how it contayned not it ſelfe amongſt the Iewes only, but alſo ſpread abrode vntounto the Gentiles: yea it tooke greater frute amongſt the Gentiles then it did amongſt the Iewes. Which thing foraſmuch as it was odious to be ſpoken, and mought eaſely offend the Iewes, the Apoſtle would not pronounce it vnderunder his own perſon, but thought it good rather to to vſe the oracles of the prophetes, which moſt manifeſtly foretold that this thing ſhould ſo come to paſſe. By this methode being, as I ſuppoſe, playne and perſpicuous, it manifeſtlyThe Apoſtle in the beginnyng of this chapiter began not to entreat of the calling of the Gētles. appeareth, that the Apoſtle at the beginning of this chapter began not to entreate of the calling of the Gentiles, as many thinke. For this thing only he tought, that the promiſes of God are not made voyde, although many of the Iewes be condemned: for that the execution of the promiſes depēdeth of ye fre election of God. Now from this liberty of the election of God, which is bound nether to bloud nor to workes, the Apoſtle notably diſcendeth to the calling of the Gentiles. Wherefore he ſayth,
VVhome he hath called, not only of the Iewes, but alſo of the Gentiles.] In ſome Greke bookes is red foreign, that is, vsus: ſo that the relatiue foreign that is, whome muſt be referred to the pronoune, for if this pronoune ſhould wante, it mought ſeme, that the Apoſtle kept not the gender of the a…tecedent. For otherwiſe it ſemeth that he ſhould rather hauehave ſayd foreign, then foreign For that foreign, that is, veſſels, is in the neuter gender. But in that he vſeth a relatiue of the maſculine gender he paſſeth from the metaphore vntounto the thing it ſelfe which was entreated of: namely, vntounto men that are called, as wel Gentiles, as Iewes. When he ſayth vvhome he hath called, by the effectes he declareth, that predeſtination pertayneth not only to the Iewes, but alſo to the Gentiles. By vocation in thys place I vnderſtand that calling whiche is of efficacye, whiche Auguſtine after Pauls phraſe calleth, According to purpoſe: namely, that vocation whereby the elect are drawē vntounto ſaluatiō. And that is an effect of the predeſtination of God.Vocation of efficacy is an effect of predeſtination. We muſt pronounce nothing touching predeſtinatiō, but ſo far forth as …t vttereth it ſelfe by the effectes. For otherwiſe the common vocation is ſet forth alſo vntounto the reprobate: and therefore it can not be an aſſured ſigne of election. Wherefore we are admoniſhed not to take vponupon vsus to pronounce any thing of the predeſtination of God, but ſo farre forth as it vttereth it ſelfe by the effectes. For ſo Paul heare proueth that the Gentiles pertayne to election, for that they are called together with the Iewes vntounto Chriſt. But this we ought to note, that Paul at the beginning to put forth the matter more gently, ſpake not altogether ſo much as he would afterward proue. For he proueth that few of the Iewes were called, and that by a teſtimony of Eſay. But firſt he diſpatcheth y• which he firſt pronounced: namely, that the Gentiles ſhould be called vntounto Chriſt. And of that thing he reciteth a teſtimony of Oſea, ſaying: As he ſayth in Oſea. By theſe words he declareth that God gaue this oracle, and that by Oſea the prophet. And he alludeth to the beginning of the prophecy of Oſea: where it is thus written, The beginning where in the Lord ſpake in Oſea.
I vvill call them my people, vvhichwhich vvere not my people, and her my beloued, vvhichwhich vvas not my beloued. And it ſhal be in the place, vvhere it vvas ſayd vntounto them▪ Ye are not my people, that there they ſhalbe called the children of the liuing God.] How theſe wordes may be applied to the Gentiles, the interpreters take greate paynes. But this ſemeth to be the opinion of the ſoundeſt ſort of expoſitors, as well of the old writers, as alſo of the new. For as much as the Iewes, being by reaſon of theyr idolatry and other theyr wicked actes put from the dignity of being the people of God, are yet notwithſtanding ſayd that they ſhalbe agayne reſtored into the ſelfe ſame eſtate, and ſhall be made pertakers of the mercy of God, it ſemeth not ſtrange, that the Gentiles alſo which before were, not the people of God, ſhould be admitted to the ſelfe ſame dignity. For the Iſraelites being by reaſon of theyr impiety reiected of God, were now nothing els but Gentiles. And foraſmuch as they which are called, are both by the Prophet and alſo by the Apoſtle ſaid, not to be the people of God, and to be ſtrangers frō They which are called, were before ſtrangers from God. Strangers from God can hauehave no good workes Againſt merite of congruitie. A place of Oſe.mercy, it playnly appeareth, what our life, and what our workes were, before we were called to God. Wherefore they are worthely to be reproued, which affirme that men euen before iuſtification are after a ſort iuſt, and do by theyr workes deſerue of congruity (as they vſe to ſpeake) to be iuſtified. But as touching the prophecy of the Prophet, that it may the better be vnderſtanded, I will as briefely as I can comprehende the whole ſumme thereof. God would hauehave the Iſraelites admoniſhed by Oſea both of the greate wickednes of theyr idolatrye, which they committed, and alſo of the puniſhmentes whiche GOD would ſende vppon them: and to the ende they might the more thoroughly be perſed, he would not vſe vntounto them a ſimple kinde of ſpeach, but a wayghtye and figuratiue kinde of ſpeach. For God commaunded the Prophet to take to wife an harlot, and to beget of her children of whoredome. By that facte would God teach, that he had ioyned vntounto himſelfe as a wife that nation of the Iewes: when yet notwithſtanding ſhe was euen from the beginning an harlot. For both the parentes of Abraham were idolatrers in Chaldea, and alſo the elders of the Iſraelits had with moſt filthy ſuperſticion ſerued in Egipt: and yet did the Lord …ouchſafe to take them, and to count them for his. Farther out of that ſinagoge alſo were borne children geuen to fornication, who beyond all meaſure worſhipped idols. Wherefore God decréed to auenge ſo great iniury, which they had recompenſed him with for ſo many, and ſo great benefits. And therfore God commaunded the firſt ſonne of Oſea, to be named Izrehel, which word ſignifieth the ſéede of God: but with a farre other etimology or deriuation, then that whereby y• Iewes ſo greatly boaſted, that they were the ſéede of God. For God in that place by the name of that ſonne would ſignify, that the Iewes ſhould like ſede ſowen be diſperſed, and ſowed abrode throughout the whole world. For he had appointed to ouerthrow the kingdome of the ten tribes: ouer whome Iehu was king. And to the end God would the more declare the greatnes of his wrath, he commaunded the daughter which was afterward borne to be named Lorachamah, for that ſhe had not obtayned mercy. And the ſonne that was laſt borne he willed to be called Loam, that is, not my people. Theſe names were ſignes that that people ſhould beNames w…r ſignes of the euent to come. reiected, & that ſo that they ſhould no more be the people of God, neither ſhould they hauehave the fruition of the benefit of his mercy: by which puniſhement the Iewes were vtterly made equall with the Gentils. Wherefore when as the Prophet afterward promiſeth, that they ſhalbe called the people of God, and ſhalbe partakers of his mercy, there is nothing to let, but that alſo y• ſelfe ſame benefit mought be beſtowed alſo vponupon the Gentiles: for they alſo at that tyme were not the people of God. Neither left the Prophet vnſpoken of, whence this reconciliation ſhould come: namely, hereof, for that all they which ſhould be called home agayne ſhould take vponupon them one name, namely Chriſt Ieſus, the Meſſias and Sauior. And this inſtauration began then to take place, when the people were brought home againe from captiuity, in which thing is to be conſidered not only the ciuill benefite of the bodies: but much more that they were brought againe to reſtore the Church, and to renew the worſhipping of God, wherby true piety might be nouriſhed and encreaſe: all which things are herein moſt of all performed, in that many are dayly called vntounto Chriſt. Paul in this place ioyneth together two teſtimonies: the one out of the firſt chapter of Oſea: the other out of the ſecond: and thatA place of Oſe. which is put firſt, is taken out of the ſecond chapiter. The words in Hebrew are thus, Verachamahthi eth lorachamah veamarti loimmah Iemaa atha, that is I will hauehave mercy on her, which obteyned not mercy, and I will ſay to it which was not my people, thou art my people. The other teſtimony out of the firſt chap. where it is thus writen, Vehaiah bimcom aſchar iaamarlahem lohimmi athem vehamar laheni Bene el chai, that is, And it ſhalbe in the place, where it was ſayd vntounto them, ye are not my people, there they ſhalbe called the ſonnes of the liuing God. When as God calleth the people of Iſraell, not his people, he declareth, what might be vpbrayded vntounto them, when they waxed inſolent againſt the Gentles, which were called vntounto Chriſt (for they ſaid that they were ſtrangers from God) for the ſelfe ſame thing mought be replied againſt them. For God himſelf by the Prophet ſoHow theſe things may be applied to the Gentles pronoun…eth of them. Of this oracle the Apoſtle concludeth, that it ought not to ſéeme a thing new or vnſemely, that the Gentiles ſhould pertaine to election, and ſhould be made pertakers of the mercy and vocation of God. For, that which ſéemed to be a let that it ſhould ſo come to paſſe, was, as the Prophet teſtifieth common to the Iewes and to the Gentles. And if a man diligently weigh the ſence of theſe two places, he ſhall ſée▪ (which thing oftentimes happeneth in the Prophets) that God ſetteth before their eyes the ſinne, wherewith the Iſraelites were infected, namely, idolatry: after that he declareth the puniſhment which he would inflict vponupon them, but leaſt they ſhould begin to diſpayre, he addeth one only remedy, namely, our Sauior and Meſſias ſo long before waited for. And this being thus declared and ordred, ſtraight way followeth that which the Apoſtle here teacheth that foraſmuch as both the Iewes and the Gentles are in perdition and deſtruction, out of ech people ſhould riſe vp the Church, which is the body of the members of Chriſt. For ech of them were like a farre of from ſaluation. But it may ſéeme wonderfull, how the Apoſtle calleth them, not beloued, which by conuerſion areThe ſcripture ſpeaketh two maner of wayes of the predeſtinate. drawē vntounto Chriſt: For if before they were called they pertayned vntounto electiō, how could they be called, not beloued? But this we ought to know, y• although the ſcripture ſpeake ſometymes accordyng to the determination of predeſtination, and calleth them the ſonnes of God, which are not yet conuerted to God, (for ſo Iohn writeth, that the ſonnes which were diſperſed might be gathered together: in whiche place the Gentiles not yet regenerate are called the ſonnes of God) yet oftentymes it ſpeaketh contrariwiſe of men according to their preſent eſtate: as here we ſe the Apoſtle doth: and as he doth to the Epheſians the ſecond chapter, where he ſayth that they were once aleants from God, ſtrangers for the teſtaments: and a litle before, children of wrath. Neither is it a ſmall dignity to be nō bredWhat are the du…ties of them that are made the people of God. amongſt the people of God: for it herein conſiſteth, that we beleue in God: and hauehave our fayth ſealed with the ſacraments: and that we publiquely profeſſe that which we beleue: and publiquely and priuatly inuocate and worſhip our God: and ſo lyue as his woord preſcribeth vsus, and as his ſpirite ſuggeſteth vsus. The latine interpreter hath, Et non miſericordiam conſecutam, miſericordiam conſecutam: that is, And here which had not obtayned mercy, to hauehave obtained mercy. But in Greke it is read, foreign and foreign, that is, Beloued and not beloued. Although Ierome expounding this place ſayth, that in ſome bookes it was foreign, that is, not hauing obtained mercy and he alloweth this reading better then the other, as more agreable vntounto the meaning of the Prophet. And peraduenture it happened, that ſome writer, conſidering this diuerſity of readings thought he would kepe ſtil ech reading in the Latin tranſlation: When as Paul vſed only one. And how great a dignity it is, whereunto the Prophet and Paul ſay, that the elect are exalted, to be made the people of God, Iohn declareth in the beginning of his Goſpell. He gaue (ſaith he) vntounto them power to be made the ſonnes of God, namely vntounto them which are borne of God, and hauehave receaued Chriſt. Peter alſo in his epiſtle had a reſpect vntounto this oracle of Oſea. For he ſayth, y• we of ſuch which were not his people are made his people: and hauehave now obtained mercy, which were cleane voyde of mercy. But Origen obiecteth, that the Iewes peraduenture in this place will ſay, that theſe things pertaine vntounto them only: for in the holy ſcriptures it can not eaſely be ſhewed, that the Ethnikes were called, not his people: and that they ſhould one day be made the people of God. VntoUnto this obiection he thus maketh anſwere, God ſpeaketh not vntounto rocke… or ſtones, but vntounto the hartes and conſciences of men. Therefore they which worke wickedly, and liue noughtely, wyll they or nill they, heare of their conſcience and ſpirite, that they are ſtrangers from God, and hauehave departed from hym: as contrariwiſe, when they beginne to amend themſelues, and to liue holily, they heare in their hart, that they are the people of God, and that they are come to hym, and do pertayne vntounto hym. But ifThe ſcriptures plainly teſtifie the callyng the Gētles. the Iewes would obiect theſe thinges vntounto vsus, we ought not therefore to go frō this ankerhold, as though the vocation of the Gentiles were not plainly inough teſtified by the ſcriptures: for they in many places aboundantly teach both, namely, y• the Gentiles of their owne nature are ſtrangers frō God, & alſo that by the grace of Chriſt they ſhould ſucceede in the place of the Iewes: of which matter we will ſpeake more at large afterward. It is true indéede which Origen ſayth, that thoſe teſtimonies of the ſcriptures little profit vsus, vnles the ſpirite ſpeake inwardly within our mynde, and teſtify that we are the ſonnes of God. Chriſoſtome agréeth with this interpretacion which we hauehave cited: and ſayth that the Iewes, for that by reaſon of their ſinnes they were reiected, were made not the people of God, and ſo became equall with the Gentiles. But he ſayth it maketh no matter that the Iewes were newly reiected, when as the Gentiles neuer at any time were the people of God: for the Iewes at the length fell into the ſelfe ſame eſtate. All theſe thinges are excedingly wel to be liked, although whenThat place of Oſe why it can not be vnderſtanded of the Iewes. I diligently weigh that place of Oſe, I ſee that he ſpeaketh onelyonly of the kingdome of the ten tribes, yea he excepteth the kingdome of Iuda by name. Wherfore ſeing that the prophet propheſieth, that that people of the ten tribes ſhoulde be brought to that poynt, that it ſhould be, not the people of God, and foraſmuch as he agayne addeth that the ſelfe ſame people ſhould agayne be called, the people of God, it is manifeſt, that theſe thinges can not altogether be vnderſtanded of the Iſraelites. For thoſe ten tribes were neuer reſtored frō that captiuity of ye Aſſiria…s. For they which in the tyme of Nehemias and Eſdras returned, pertayned vntounto the tribes of Iuda & of Beniamin, and partly alſo to the tribe of Leu…, which dwelt ſcatredly in y• lots of theſe tribes. Wherfore it ſemeth y• Paul toke ye Prophet in this ſēce, that he vnderſtoode y• not only ye Iewes ſhould be conuerted vntounto Chriſt, but alſo the Gētiles. Although it may be, that they which are blind amongſt the Iewes, ſhal in the laſt time be called home to y• Church of Chriſt: as we ſhal ſtraight way heare in the 11. chapter. Now followeth, foraſmuche as the conuerſion of ye Gentiles is now proued by a teſtimony of Oſe, to declare that which was the ſecond part of the Apoſtles diſcourſe, namely, that the nomber of the Iewes which ſhould be ſaued ſhould be ſmall. And thys he proueth by an other Prophet.
Eſay alſo crieth concerning Iſraell: Though the nomber of the children of Iſraell were as the ſand of the ſea, yet ſhall but a remnaunt be ſaued. For he wil conſummate and make ſhort his woord in righteouſnes: for the lord wil make ſhort his woord in the earth. And as Eſay ſayd before, Except the lord of Sabaoth had left vsus a ſede, we had bene made as Sodom, & had bene like to Gomorrha.
Eſay alſo crieth concerning Iſraell: Though the nomber of the children of Iſraell vvere as the ſand of the ſea, yet ſhall but a remnant be ſaued.] He ſayth y• Why Eſay is ſaid to cry.Eſay crieth, for that he ſpeaketh playnly and diſtinctly: and when he bringeth him in thus crieng, he moueth the Iewes to attentiuenes, more diligently to harken vntounto theyr crier: but in the meane time he ſemeth to hauehave had a reſpect vntounto that which is written in Eſay the 46. chapter, Cry out, ceaſe not, as a trompet lift vp thy voyce. The ſumme of this oracle is: Although by carnall propagatiō the people of the Iewes hath encreaſed into ſuch a multitude, that it may now be compared with the ſand of the ſea, yet ſhall few of them be deliuered. And this is vnderſtanded partly of the time of Ezechias, wherin the whole kingdome of Iuda alſo (Ieruſalem only excepted) was inuaded, and partly of the time of the captiuity of Babilon, wherein many died, before power was geuen them to returne. Many of them alſo would not returne when they might, for that they now dwelt freely amongſt the Babilonians: neither would they returne into Iewry to labours and pouerty: and forſake the goodes which they had gottenThere wer few of the Iewes conuerted vntounto Chriſt, but thoſe few were fruitfull. in Babilon. So alſo happened it in Chriſtes time: for very few were ſaued, which few yet brought forth greate and moſt plentifull fruites: for as we red… in this prophecy, they made righteouſnes to ouerflow. For the Apoſtles although they were few, yet they preached Chriſt thoroughout the whole world, and that with ſuch celerity, that Paul toward the end of this epiſtle, and vntounto the Coloſſians ſayth, that in his time the Goſpel was in a maner eueryevery where preached. Therfore the Prophet ſaith, that God had conſummated, that is, had excedingly diminiſhed the nomber, and out of that multitude which was like the ſand of the ſea, had elected only a few. And this is to be noted, y• in this place Paul reaſoneth of election by the effects, and by that, y• few of the Iewes were ſaued, proueth, that predeſtination pertayneth only to a few of them. Theſe wordes are taken out of the 10. chapter of Eſay: Ci im ijhich ammecha iſrael, cechol haiom ſchear i…ſchus bo. Cillaion ſharuts ſchoteph tſedaka. Ci calah venechratſa, adonai iehouah tſebaoth oſeh bekereb col haarets. Whereas Eſay ſayth, in the middeſt of the whole earth, it is not to be vnderſtanded generally, but only of the land of the Iewes. For the prophet ſpeaketh of that land only: and Paul writeth of Iſrael. And this phraſe is very much vſed amongſt the prophetes. Which I therefore put you in minde of, for that I know there are ſome, which ſometimes referre theſe wordes to the whole nomber of the faythfull: being indede moued thereto by that ſentence of Chriſt, Many are called, but few are elected. Which ſentence, as it is moſt true, ſo is it not of neceſſity y• it ſhould pertayn to this place. Paul ſaw, that theſe wordes of Eſay are of great force to plucke away the mindes of men from the confidence in y• fleſh, and in humane procreatiō. For by thē is taught that of ſo greate a multitude of the children of Iſraell, which were like the ſand of the ſea, very few attayned vntounto ſaluation. And thinges which were thē done were not only ſhadowes and tipes of the Church of Chriſt, but alſo a certayne beginning and progreſſe therof. And as thoſe thinges at that time were not obſcure, ſo in the comming of Chriſte were they moſt euident. Paul followed the tranſlation of the ſeuenty interpreters, that the Church of the Romanes, vntounto whome he wrote, might vnderſtand thoſe things which he cited out of the Prophetes: but that the Seuenty added this greke worde foreign, that is, worde, and yet obſerue the Hebrue phraſe. For with the Hebrues, Dabar, which they turne vvord, ſignifieth alſo a thing, or a matter. So we rede of the adultery of Dauid that the worde of Vrias diſpleaſed God. And Moſes ſayth, Man liueth not by bread only, but alſo by eueryevery word which commeth out of the mouth of God: in which wordes he ſignifieth that the power of God is not bound to things, but y• he can fede his, if he will, with any other thing, as well as with bread: and therefore it was not wonderfull though the Iſraelites were fed in the deſert with Manna which fel from heauen. Wherefore the ſence is, that God would make his word, that is, the matter of that people cut of, ſhorte, and extenuated, ſo that that ſo greate multitude ſhould be brought vntounto a ſmall nomber. And this is it which Ieremy complayneth of, in his 8. chapter, and alſo Ezechiell in his 11. chapter. And Amos the prophet compareth the remnantes of the people of the Iewes with a young ſhepe deuoured of a lion: which when the ſhepeherd ſeketh to deliuer can recouer nothing but only a legge or an eare of it: ſo ſayth he, when the Iewes ſhall be led away into captiuity, a very ſmall part of them ſhal returne home again. In Hebrew it is writtē, A conſumption made. Venehadtſah, which ſignifieth not only a thing leſſned and cut of, but alſo a thing definitely appointed and determined, as though the ſentence were alredy geuē: which ſignification ſerueth very well to the purpoſe of the Apoſtle. For his meaning is to declare that thys diminiſhing and reiection of the people, which God would bring to paſſe, depended of the appoynted purpoſe, and of predeſtination: not that the Iewes had not thorough theyr ſinnes deſerued to be reiected: but bycauſe all theſe thinges were appoynted by the ſentence of election and reprobatiō. For by theſe thingsPaul here reaſoneth of the effects. as it were by the effectes Paul declareth, that few of the Iewes are elected, but many are reiected. VntoUnto this leſſening & cutting of of the Iſraelites, Iohn Baptiſt ſemeth to hauehave had a reſpect, when he ſayd, That the axe is put vntounto the roote and that Chriſt hath his fanne in his hand, to purge his wheat. And to this purpoſe Paul afterward ſayth, That the remnantes ſhall be ſaued according to election thorough grace. Micheas alſo the prophet, faineth God to be like one that gathereth grapes, who when he hath gathered his grapes leueth oftentimes certaine few cluſters in the vineard. And Eſay ſayth, that the daughter of Ieruſalem ſhould be lefte, as a cottage in a vineard. And in the time of the ſloud only eight ſoules were left on liue, howbeit thoſe few which were lefte brought forth incredible fruite. For euen as ſedes, when they are few, do yet notwithſtanding draw vntountoA ſimilitude. them greate quantity of ioyce and moyſtnes of the earth, and conuert it into theyr owne nature, and for eueryevery grayne render ſomtimes thirty, ſometimes threeſcore, and ſometimes an hundreth: ſo that little flocke of Chriſt by theyr preaching conuerted vntounto the Goſpel great Churches of the Gentiles. And this is it which Oſea the Prophet when he had entreated of the reiection of the people, ſayd yet notwithſtanding, that the nomber of it ſhould be like the ſand of the ſea. Which ſelfe thing Ieremy propheſied in his 33. chapter, when he ſpake ofThe Gentles conuerted vntounto Chriſt, are Iſraelites. the couenaunt which ſhould be renewed thorough Chriſt. For they which of Ethnikes were conuerted by the diſciples of Chriſt, were made Iſraelites, for that they h…d Chriſt for theyr hed, and became his members, and liued by hys ſpirite, and were made fleſh of his fleſh, and bone of his bones. And of this thing Chriſt admoniſhed vsus, when he ſayd, y• God could euen of ſtones rayſe vp ſons vntounto Abraham. Neither ment Eſay any thing els, when in this place he added, that righteouſnes ſhould ouerflow. Origen ſayth, that the Prophet propheſied theſe thinges, for that he foreſaw the infidelity of the Iewes, for which they ſhould be reiected & therfore he thinketh that the prophet ſaid, If thy people were a… the ſand of the ſea, for that they by theyr ſinnes had made themſelues barren, and were vnfruitful, as the ſand is, out of which can nothing ſpring. But the multitude (he ſayth) of the godly, which ſhould come out of the ſ…de of Abraham is compared with the ſtarres, and not with the ſand. It is true indede that the Iewes were reiected by reaſon of theyr infidelity and wickednes. But if we wil attaine to the meaning of Paul, we ought to vnderſtand, that by theſe thinges as by the effectes is declared, that the election of God pertayned vntounto a few of them only: and ſo may theſe thinges bee knit together with that which went before. Further Origen not conſidering the maner of the Hebrew phraſe, as touching that word foreign, that is, word or ſpeache, thought that that ſentence is to be vnderſtanded of the doctrine of the now teſtament: for that the workes of the law, and of the old ceremonies ſhould be taken away from it, and for that all the thingesThe things which we beleue are contracted into a moſt briefe ſimbole or creede. which we now beleue are now contracted into a moſte briefe ſimbole or crede. And ſeing that Origen was not only of more antiquity then all the reſt of the Fathers, but alſo was as a certayne fountaine out of whome the greateſt part of them drew theyr interpretacions, it is no meruayle though Chriſoſtome writeth in a maner the ſelfe ſame things: For he ſaith, that thoſe few, whome y• Prophet mencioneth of, for that cauſe abode, for that they had ſhewed themſelues worthy. God (ſaith he) paſſeth not vponupon kinred or nomber: but onelyonly hath a regard to worthines. But we ought to know, that whatſoeuer worthines or good is in man, the ſame commeth wholy of the good pleaſure of God, neither is there any thing in vsus which we hauehave not receiued of God: Wherfore Paul ſaith, that our ſufficiency is of God, neither can we ſo muche as thinke any thinge, as of our ſelues. Chriſoſtome addeth moreouer, that the Prophet ment to teach, not onelyonly that but a few of the Iewes ſhould be ſaued, but alſo how thoſe ſelfe ſame ſhould be ſaued: namely, not by workes of the law, or by great preparation of ceremonies: but by faith which is very brief: & he putteth faith for the obiect of faith: namely, for thoſe thinges which are beleued. And to this ſentence touching the briefenes of doctrine hauehave our new writers ſubſcribed, which had not a reſpect to the manner of the Hebrue phraſe. It is true, I confeſſe, that from the Goſpel are cut of the olde ceremonies: howbeit as touching the principall point & ſomme of doctrine, we hauehave not one whit les now then they had then. And becauſe the Seuenty interpreters vſed the Gréeke worde foreign, ſomme hauehave turned it in latine conſummationem, or perfectionem afferre: that is, to bring conſummation or perfection: as though the Goſpell is not onelyonly new, but alſo perfect and abſolute: namely, for that Chriſt, when he entreated of mutuall louelove, ſaid, I geue vntounto you a new commaundment: and for that he hath contracted all the commaundementes into two principall poyntes: namely, into the louelove of God, and the louelove of our neighbour. And yet hath not Chriſt therfore altered the doctrine. For although the thinges which we hauehave be more cleare, yet are they the ſelfe ſame, which the elders had. Neither did Chriſt therefore ſay that heOur doctrine and the doctrine of the Hebrues is one and the ſelfe ſame. How Chriſt gaue a new commaundement. gaue a new commaundemēt, as though that had neuer bene heard of of the elders: but herein conſiſted that renouation, for that by the working of grace, and by the power of the ſpirite, which Chriſt moſt aboundauntly powred into the Apoſtles, he renued that commaundement being now in a maner blotted out in the minds of men. The word alſo abbreuiated ſome thinke in this place to ſignify Chriſt: for that he being the Sonne of God abaſed himſelfe, and toke vponupon him the forme of a ſeruant. But whatſoeuer theſe men ſay, it is plaine inoughe euen by the woordes both of Oſea and alſo of Eſay, that theſe expoſitions are wide frō the texte. For both of them entreate of the multitude of thoſe which ſhould be reiected, and of the fewnes of the remnaunt. Which thing the text it ſelfe being diligently weighed doth teach. For when it was ſayd, If the number of the children of Iſraell were as the ſand of the ſea, yet ſhall but a remnant be ſaued, ſtraight way is added: For God will conſummate and make ſhorte in righteouſnes: By which words is declared (foraſmuch as this word, foreign, that is, for, is a particle cauſall) that a reaſon of the ſentence going before is geuen: and therfore a remnant onelyonly ſhould be ſaued: for that God would in ſuch ſort cut of and ſhorten the reſt.
And as Eſay ſaid before, Except the Lord of Sabboth had left vsus a ſeede, we had bene made as Sodoma, and had bene like to Gomorrha.] When he ſayth that Eſay ſpake this before, he meaneth, that this is written in the firſte chapter: for, that oracle which was before mencioned, is written in the .x. chap. And foraſmuch as the Prophet ſo complayned, for that it ſo happened amongeſt the fathers in the old time, that the nomber of thoſe whiche were ſaued was excéedingly diminiſhed in compariſon of thoſe which periſhed, Paul doth therof conclude, that theſe men vniuſtly complaine, when as they ſée, that no other thinge happeneth vntounto them, then happened vntounto the fathers: then whome they coulde not doubtles ſay that they were better. Ʋnles there had bene a few left (ſayth he) like vntounto ſeede, we had bene as Sodoma: For the inhabitantes of that city were all deſtroyed. For although Lot eſcaped, yet was not he of that country, but a ſtraunger. Origen again deſcanteth in this place vponupon the ſéede remaining: and thinketh that the Prophet meaneth Chriſt, for that he was that onelyonly ſéede promiſed vntounto Abraham, of whō Paul writeth to the Galathians. As if the Prophet ſhould hauehave ſayd, vnles Chriſt ſhould be borne of vsus, we ſhould be in worſe caſe then Sodoma. But this interpretacion is not neceſſary. For although Chriſt be the hed of al thoſe which are ſaued: yet is here expreſſedly entreated of the ſmall nomber of the remnante. But as touching the reſt which were reiected, I nothing doubte but that they were in worſe caſe then the Sodomites. For Ezechiell writeth that ſo greate was the iniquity of Iſraell, that it iuſtified Sodoma. And Chriſt (as ſaith Mathew) ſayd y• it ſhould be more tollerable vntounto Sodoma, then vntounto thoſe cities of Galilie, wherein he hadThe Iews that were reiected, were in worſe caſe thē the Sodomites. preached, and wrought miracles. Yea he ſaith: That if theſe thinges had bene done amongſt the Sodomites, thoſe cities had ſtill remayned. And the reaſon is: for that they were ouerwhelmed with all manner of luſtes, and ſhewed themſelues cruell and barbarous towardes ſtraungers. But the Iewes beſides that they were contaminated with theſe heinous ſinnes, or alſo with many more and more greuous, contemned moreouer the doctrine and miracles of Chriſte, and crucified him, and moſt diſpitefully draue his Apoſtles out of their borders. And in that the Prophet ſaith, that the Lord had left remnantes, thereby we vnderſtand that our preſeruation dependeth of him, and not of our ſelues. He electeth vsus: he prouideth that weThe preſeruatiō of the godly dependeth wholy of God. What the God of Sabaoth ſignifieth. fall not: he ſtirreth vsus vp to liue holily: he gouerneth vsus: he geueth vntounto vsus perſeuerance: Wherefore ſeing that thoſe are his giftes, let vsus count to hauehave receaued thē at his hands. But why God is called the Lord of Sabaoth, ſondry reaſons are geuen. Some ſay that by hoſtes, ouer whome God is the chiefe, are vnderſtanded the ſtarres: which being worſhipped of the Ethnikes for Gods, by this title it is verye plaine how farre the God which the Iewes worſhipped ſurmounted them. For by that worde is declared, that he is the moderator and gouerner of all the celeſtiall orbes, and ornamentes. Some thinke, that God was ſo called by reaſon of ye hoſtes of the Iſraelites, in the midſt of which hoſtes was caried the Arke of the couenant, as often as they ſhould pitche going thorow the deſert. Others againe will hauehaveAll creatures are the hoſtes of God. this word to pertaine vntounto y• angels, who are y• hoſtes of God. But as I iudge he was ſo called becauſe al creatures are as it wer his hoſts. For they are inſtrumēts of his power & wil, & do no les obey him then ſouldiers do theyr captaine: yea alſo wicked men and the Deuils, vnawares, and vnwitting do ſeruice vntounto his counſell. And although thoſe thinges which Eſay the Prophet propheſied of the fewnes of thoſe which ſhould be ſaued happened in the time of king Ezechias, at what time the city of Ieruſalem was deliuered from the ſiege of Sennacherib, and alſo in the reſtitution of the captiuity of Babilon from whence very few returned, yet came they more truly to paſſe in the time of Chriſt, when by Titus and Ʋeſpaſian, Ieruſalem with the whole common wealth of the Iewes was vtterly ouerthrown. Chriſoſtome weighing this which is written, that it is God which left ſéede, confeſſeth that theſe few, were not of themſelues preſerued, but of God: which I ſuppoſe he vnderſtandeth, as he hath oftentimes declared, in compariſon of that whiche we bring. For, that if it be compared vntounto that which is geuen vsus of God, he ſaith is very ſmall and to be counted for nothing. But we ſay with Ieremy, It commeth of the mercy of the Lord, that we are not conſumed.
What ſhal we ſay then? That the Gentiles which followed not righteouſnes, hauehave attayned vntounto righteouſnes, euen the righteouſnes which is of fayth. But Iſraell which followed the law of righteouſnes, attayned not to the law of righteouſnes. Wherefore, bycauſe they ſought it not by fayth, but as it were by the workes of the law: for they hauehave ſtombled at the ſtumbling ſtone. As it is writen: Behold I lay in Sion a ſtumbling ſtone, and a rocke to make men fall and eueryevery one that beleueth in hym ſhal not be aſhamed.
What ſhal we ſay then? That the Gentils which followed not righteouſnes hauehave attained vntounto righteouſnes, euen the rightouſnes which is of faith. But Iſraell which followed the law of righteouſnes, attained not to the lawe of righteouſnes.] The Apoſtle in the beginning of this chapter beganne to entreat of the groundes of our ſaluation: that is, of election, and of reprobation. After that he declared the endes: namely, that the elect are predeſtinated to ſaluation, and do attaine vntounto it: but the reprobate are left in damnation, and are reiected of God. Nowe he entreateth of the meanes whereby the elect are brought to ſaluation, and the reprobate to deſtruction, and thoſe meanes, he ſayth, are faythe, and vnbeliefe. VntoUnto the electe is geuen fayth, whereby they apprehende righteouſnes, that is, ſaluation, the other are left voyde of faith and therefore obtayne not righteouſnes to ſaluation. Thoſe thinges which the Apoſtle in the beginning of the chapiter entreated of, had place in vsus without any our aſſent namely, before the foundacions of the world were layde. But faith and incredulity whereof is now entreated, are brought forth in vsus, but yet not after one and the ſame maner. For fayth is not of our ſelues, but is breathed into vsus ofIncredulity burſteth forth out of original ſin. We feele faith and in credulity in our ſelues. God: for it is the gift of God. But incredulity of it ſelfe burſteth forth out of originall ſinne. Theſe two thinges may eaſely be perceaued of vsus: for eueryevery one hath experience in himſelfe, whether he doth beleue or not beleue. But thoſe two firſt, namely, election and reprobation, foraſmuch as they pertayne vntounto the hidden will of God, we can not attayne vntounto the knowledge of them, either by ſence or by reaſon. Touching them we are certified only by the ſpirite, and by the ſcriptures. And by the methode of the Apoſtle we plainely ſee how vtterly they peruert this order, which wil hauehave predeſtination and reprobation to depend of our workes. They ſhould hauehave conſidered, that Paul at this preſent maketh mencion of theſe thinges as the effectes of theſe groundes: although they depend not of them after one and the ſelfe ſame maner, as it is euident by theſe thinges which we hauehave oftentimes before ſpoken. For he will hauehave theſe to be meanes, whereby ſome are brought to ſaluation, and other ſome to condemnation▪ Thoſe thinges alſo which the Apoſtle now teacheth conduce to the ſolution of the other queſtion. For of that, that iuſtificatiō commeth only by faith, ſemed to follow two abſurdityes. Firſt, that the promiſes of God are madeTwo doubtes which ari… againſt iufication by faith. voyde: for that the Iſraelites, vntounto whome thoſe promiſes ſemed to be made, were ſtrangers from ſaluation. The Apoſtle hereunto anſwereth that the promiſes are firme: for they are by election contracted▪ and as for election he ſayth is frée, and not onelyonly extendeth vntounto the Iewes and vntounto Gentiles, but alſo comprehendeth many mo of the Ethnikes thē of the Iewes. The other doubt was, for that amongſt the Iewes were many goodly and ſhining workes, which ſemed to pertayne vntounto righteouſnes▪ And that mought ſeme abſurde, if they ſhould be diſſalowed of God: which yet muſt needes be ſayd, if iuſtification ſhould conſiſt of fayth. This doubt the Apoſtle diſſolueth, and ſayth that it is no meruayle, if this kynde of workes be reiected of God, foraſmuch as it wā teth fayth without which can not conſiſt the righteouſnes, which we hauehave beforeGoodly workes why they are ſometymes reiected of God. How great the might of predeſtination is. God. And although this matter be much more entreated of in the next chapter, yet here he beginneth to make an entrance vntounto it. And foraſmuch as the Apoſtle ſayth, that the Gentiles which followed not after righteouſnes, attained vntounto righteouſnes, but the Iewes attained not vntounto the lawe of righteouſnes which they followed, thereby may be vnderſtand, how mighty the predeſtination of God is, which bringeth to their endes the predeſtinate although vntounto them vnwares, and their thinking nothing els. Thereby alſo is declared how great the imbecillity of humane ſtrengthts is, when as the reprobate, though they take neuer ſo great labour and paynes, yet attayne not vntounto righteouſnes, but are left in their damnation. This ſemeth to be a *A Paradoxe is a ſtronge ſentence not eaſely conceaued of the common ſort. Pauls ſentēce ſemeth in dede to be a ParadoxeParadox which Paul here in this place teacheth: namely, that they which ſought not, found: and they which erneſtly ſought, were fruſtrated: but yet is this ſentence of great force to refell that which the Iewes alwayes obiected agaynſt the Ethnikes: namely, that the Gentiles had bene perpetually ſtraungers from the lawe, but they had alwayes bene ſtudious therein. For Paul here declareth, that that was no let to the ſaluation of the Gentles. And therefore I much meruayle, that Chriſoſtome ſhould ſay, that Paul in this place hath moſt plainely diſſolued the queſtion: namely, that the Ethnikes were therefore elected of God, for that they were worthye: and the Iewes were reiected, for that they were vnworthy and wicked. This place teacheth, that they which are conuerted vntounto God, did not before follow after righteouſnes: yea rather they were vtterly ſtrangers from it: and that they which applied themſelues vntounto workes and vntounto the lawe of righteouſnes were reiected. And foraſmuch as this (as I hauehave ſayd) is a Paradoxe, therefore Paul ſetteth it not forth ſimply, but rather gathereth it out of the teſtimonies of the Prophet, which he had before alleaged: and ſayth: VVhat ſhall vve ſay then? As if he ſhould hauehave ſayd, This followeth of thoſe thingesWherin Chriſt excedingly offended the Iewes. which hauehave bene ſpoken, that the greateſt part of the Iewes are reiected together wt that their outward zeale or endeuor in the law: but the Gētiles were adopted, which yet regarded nothing leſſe then piety. But how much humane reaſon is here offended, thereby it may be perceaued, in that the Phariſyes and Sribes therefore ſpake il of Chriſt, for that he admitted Publicanes & ſinners. And when that ſinfull woman came to anoynt and waſhe the fete of the Lord, the Phariſey whoſe gueſt he was ſayd, If this man were a Prophet, he would doubtles know who and what maner of woman this is. Howbeit we ought to know, that that approued and receaued ſentence. He which ſeketh findeth, is not by theſeOf that ſentence, he which ſeketh, findeth. What it is to ſeke wel, and to ſeeke ill. The righteouſnes whiche we hauehave by Chriſt, is the mere gift of God. Againſt workes of preparatiō. wordes refelled: for it is to be vnderſtanded of thoſe which ſeke rightly and orderly. But that can not be done but onelyonly of thoſe which are alredy regenerate. Of ſuch Chriſt ſayth, He which ſeketh findeth, and vntounto him which knocketh it ſhall be opened. But what is the difference betwene them that ſeke well, and betwene them that ſeke ill, here is declared. For the difference conſiſteth in fayth, and in infidelity. Paul, for that he was a preacher of the Goſpel, eueryevery where commendeth vntounto vsus faith, as the inſtrument, whereby ſaluation is taken holde of. Further this place moſt euidently teacheth, that the righteouſnes which we obtayne by Chriſt, is the mere and pure gift of God: foraſmuch as it is geuen to them that ſeke it not: and is not apprehēded of thoſe which gredely follow after it. By this reaſon alſo are ouerthrowē thoſe, which obtrude vntounto vsus workes of preparation. For what proparatiō can there be in thoſe which follow not after rightouſnes? If our workes ſhould merite (as theſe mē ſay) of congruitie ye true righteouſnes, they could not hauehave bene iuſtified, who as Paul ſayth, ſought not after righteouſnes. Further certayne Ethnikes attained vntounto ſuch workes, as doubtles in a ciuile conſideration were good. For Socrates, Ariſtides, Scipio, Cato, and ſuch other like exerciſed moſte excellent vertues. But of this confidence in the mercy of God, which is through Chriſt breathed into vsus by the heauēly ſpirite, they were vtterly ignorant. Wherefore they followed after that morall righteouſnes, and not without prayſe attayned vntounto it. But Paul at this preſentMorall actions nothing conduce to the obteinement of the righteouſnes of God. ſpeaketh not of that righteouſnes: for it in very dede is ſinne, and nothing conduceth vntounto righteouſnes. Moreouer the Apoſtle, when he ſayth, that the Gentiles followed not after righteouſnes, expreſſeth in word les then he would to be vnderſtāded. For they did not onelyonly not folow after righteouſnes, but alſo they openly withſtoode it, both in liuing wickedly, and alſo a long while and erneſtly reſiſting the preachers of the Goſpell. Origen in this place noteth, that the Apoſtle is againſt himſelfe: for in an other place he writeth, that they are made the veſſels of mercy, which hauehave purged themſelues from filthynes: and at the beginning of this epiſtle he wrote, that the Gentiles were therefore iuſtified, becauſe they had by the light of nature fulfilled the law: but here he contrariwiſe ſayth, that the Gentiles attayned vntounto righteouſnes when as they followed not after righteouſnes. Now Origen in this place when he ſaw, that he was by the very wordes of the Apoſtle manifeſtly taken in a ſnare, ſeketh a ſubtle wyle to wynde himſelfe out, but ſuch yet as is very friuolous and weake. ForOrigene maketh a diſtinction betwene ſectari iustitiā, and inſectari iustitiā. he ſayth, that it is one thing, ſectari legem, and an other thing, inſectari legem. For thoſe he ſayth do ſectari legem, which hauing it deſcribed vntounto them, ſeke to imitate it: which thing the Iewes did, vntounto whō was ſet forth the law geuen and written by Moſes, & therfore foraſmuch as they did ſectari legem, they attained not vntounto righteouſnes. But inſectari legem, he thinketh to be, by our works to expreſſe ye law being by the light of nature grafted in our mindes. And therfore ye Gentiles, although they folowed no… y• law written, for that they had it not, yet notwithſtanding attayned vntounto righteouſnes, for that they had performed the law of nature grafted in their mindes. But this fond deuiſe is ſufficientlyPaul here maketh not mencion of the law, but of righteouſnes. of it ſelfe vttered and confuted. For the Apoſtle when he ſpeaketh of the Gentiles maketh no mencion at all of any law, but only ſayth, that they, when as they followed not after righteouſnes, yet notwithſtanding obtayned righteouſnes: wherefore the argument is ſure and firme. For which way ſo euer thou takeſt righteouſnes, whether for that righteouſnes whiche commeth of the lawe of nature, or for that whiche commeth of the law of Moſes, the Gentiles are ſaid to hauehave obtained righteouſnes without it. Wherfore that is vaineHow the Gentles did by nature thoſe things which are of the law. which Origen ſo often obiecteth, that men therfore are made veſſels of mercy, for that they hauehave purged themſelues from filthines. But what the verye meaning of that place is, we hauehave before declared. And that the Gentiles performed by nature thoſe thinges which are of the law, we thus expounded, that they did many things in outward diſcipline, which were cōmaunded in the law of Moſes as in y• they eſchued thefts, whordomes, adulteries, & other ſuch like ſins. Wherfore Paul cōcluded, y• they wāted not ye knowledge of vice & vertue, of right and wrong, ſo y• when in many things they fell & ſinned, they could not be excuſed by reaſon of ignoraunce. There are others which vnderſtand thoſe wordes of the Gentiles now conuerted vntounto Chriſt, which being endewed with the holy ghoſt executed the commaundementes of God, and declared both in life and in maners y• righteouſnes conſiſteth not of the law of Moſes, of which thing y• Iewes continually boaſted of. But the firſt interpretaciō more agreeth with the words of the Apoſtle. But whether ſoeuer interpretacion be admitted, Origen hath therby no defence to proue, that men attayne vntounto righteouſnes by the worthinesTrue righteouſnes dependeth not of the endeuor of men, but of the goodnes of God. The Iews did not rightly follow righteouſnes. of workes. Yea rather the very wordes of the Apoſtle moſt plainly declare, that true righteouſnes dependeth not of the endeuor or worthines of men, but of the goodnes and mercy of God. For he ſayth, that the Iſraelites following the law of righteouſnes, attained not vntounto righteouſnes. But this ſemeth vntounto humane reaſon very abſurd, namely, that thoſe which followed not, ſhould obteyne, and thoſe which followed, ſhould be fruſtrated. Howbeit this we ought to conſider, that the Iſraelites did not vprightly and lawfully ſeke it. For if they had ſought it according to the meaning of the law, for as much as Chriſt is the end of the law, they had doubtles beleued in him, and ſo ſhould hauehave bene iuſtified. But by cauſe Paul in this place twiſe repeteth the righteouſnes of the law, ſome thinke y• thoſe wordes are not in either place to be a like vnderſtanded. For in the firſt place, by the law of rightouſnes, they thinke is to be vnderſtanded, the outward law: and in the ſecond place, the true righteouſnes, as though Paul ſhould ſaye, that the Iewes applied themſelues vntounto the outward obſeruation of the law, but could not attayne vntounto the true righteouſnes in Chriſt. Which interpretation I indede diſlike not: howebeit I thinke that theſe wordes may in eyther place be taken in one and the ſame ſence: ſo that the meaning is: although thatWherfore the law of God is called the law of righteouſnes. the Iewes had purpoſed in theyr minde to kepe the law geuen them of God, which law is called the law of righteouſnes, for that in it is contayned moſte perfect righteouſnes, yet being voyde of fayth and of the ſpirite of Chriſt, they could not kepe the law, and therfore they were fruſtrated of theyr purpoſe and of that which they had determined in theyr minde: ſo that they neyther had the true righteouſnes, which the Gentiles had obteyned, and alſo were fruſtrated of that righteouſnes which they ſought for. And the ground of that error wasThe groūd of the error of the Iewes in folowing of righteouſnes. Faith the ſoule of the commaundementes of God. for that they, being deſtitute of fayth, and in the meane time ſuppoſing that they mought be iuſtified by workes, applied themſelues vntounto workes only. But without fayth theſe thinges are in vayne enterpriſed. For fayth is the ſoule and life of all thoſe thinges which are commaunded in the law. Seing therfore that they fayled of the preſcript of the law, they had not Chriſt, by whome their tranſgreſſion of the law mought be forgeuen, and by whome, that which wanted mought be ſupplied. And theſe workes whereof Paul ſpeaketh, the Fathers referre vntounto the rites and ceremonies of the law of Moſes, but that as we hauehave declared is ſtrāge from the very methode and doctrine which Paul vſeth in thys epiſtle. The contencion indede at the firſt beganne (as we hauehave oftentimes ſaid) aboute ceremonies. But Paul to proue that they can not iuſtify, added a generallWhat Paul in this place vnderſtandeth by workes. In the obteinyng of rightouſnes workes are as contrary oppoſed vntounto fayth. They which aſcribe righteouſnes vntounto workes, are not iuſtified. propoſition, namely, that no workes of what kinde ſoeuer they be, in as much as they are workes, hauehave power to iuſtify, wherefore Paul in this place by workes vnderſtandeth not only ceremonies, but alſo all dewties of life. This moreouer is worthy to be noted, that Paul in this place in ſuch ſort affirmeth that righteouſnes is taken hold of by fayth, that vntounto it he oppoſeth workes as contrary. For when he had ſaid, that the Gentiles attayned vntounto righteouſnes by fayth, ſtreight way he addeth that the Iewes fell away from the law of righteouſnes: although they endeuored themſelues thereunto namely: for that they ſought it not by fayth: But why they ſought it not by fayth he geueth a reaſon: for that they ſought it by workes. Whereof it followeth, that they are not iuſtified, which abſcribe righteouſnes vntounto workes. For, to put con…idence in them, and to attribute righteouſnes vntounto them, is an aſſured and euident let, that thou canſt not attayne vntounto the true righteouſnes. Chriſoſtome noteth, that theſe wordes of Paul which eyther pertayne vntounto the Gentiles, or which pertayne vntounto the Iewes, may be reduced to thrée wonderful principal poynts. For firſt of the Gentiles he ſayth, that they attayned vntounto righteouſnes, whichThree things here out gathered againſt the meaning of the Iewes. How the righteouſnes of faith is greater, then the righteouſnes of workes. thing the Iewes could in no caſe abide to heare: for they would hauehave had none but themſelues counted to pertayne to the kingdome of Chriſt. Secōdly, which is alſo more wonderfull, he ſayth, that they attayned vntounto righteouſnes, when as they gaue not themſelues vntounto righteouſnes. And which is moſt wonderfull of all, he ſayth that the righteouſnes of fayth? which the Gentiles tooke hold of, is farre greater then the righteouſnes of workes. And therefore Paul before in this ſelfe ſame epiſtle thus wrote, If Abraham were iuſtified by workes, he hath glory: but he hath not whereof to glory before God. But how the righteouſnes of fayth is greater, and ercellenter then the righteouſnes of workes, is thus to be vnderſtanded, that although the workes of men not regenerate ſeme to be honeſt and notable, and bring with them a certayne ciuill righteouſnes, yet notwithſtanding is that righteouſnes of ſo ſmall valew, that before God it is none at all, yea rather it is counted for ſinne. Farther the holines and vprightnes of works which are done of men regenerate, although it pleaſe God, yet can it not abide to be examined & tried by his exacte iudgmēt. For our righteouſneſſes are like a cloth ſtayned with the naturall courſe of a woman. And we al pray vntounto God, not to enter into iudgement with his ſeruauntes. Wherfore it is euident, that the righteouſnes of workes, whether they go before or follow after regeneration, is leſſe then the righteouſnes of fayth. And as touching the Iewes, Paul thus ſayth: firſt that they attayned not vntounto the law of righteouſnes, when yet they were moſt ſtudious in the law of Moſes, which law vndoubtedly contayned in it all maner of righteouſnes. Finally which alſo is moſt of all wonderfull, he ſayth, that they attayned not ſo muche as vntounto the leſſe righteouſnes. For they liued not vprightly as the law preſcribed them to liue. Thys place reproueth defenders of workes: for hereby they may eaſely ſe, that if they put confidence in workes they can be iuſtified. Moreouer Paul here teacheth, for what cauſe the Iewes beleued not. For he ſayth,
They hauehave ſtombled on the ſtombling ſtone, and on the rocke of offence.] Why the Iews were offended.The Iewes were offēded at Chriſt, for that they loked, that theyr Meſsias ſhould be ſome great monarch of the world, & a man famous by reaſon of his goodly & gorgeous pompe. Wherefore when they ſawe Chriſt ſo abiect and baſe, they began to deſpiſe him. They wayted alſo for ſuch a Meſſias, as in outward and ſuperſticious holines ſhould be of greate renowne. But whē they ſaw him kepe company with ſinners and publicanes, they were highly offended. The Iewes alſo are ſharply to be reproued, for that when as they could not abide Chriſt, they diſpitefully reiected him. Neyther, is the conſideration of our times in theTheſe ſelfe thinges are aptly applied vntounto our tymes. preaching of the Goſpel much vnlike. For the fleſh cannot abide to be reproued: it is offended with the ſmall nomber of them that beleue: and moſt of all, for that it ſeeth the faythfull to be perpetually afflicted. And beſides that, ciuill mē are afrayd leſt by the change of religion ſhould be deſturbed and ouerthrowen the common welth. And ſuch which profeſſe ſome ſhew of piety, although in very dede they are moſt farre of from it, when they heare that vntounto God is attrited power to iuſtify, and that men can not fulfill the law of God, crye out, that of vsus is opened a window vntounto licentiouſnes, & that we peruert all ordinances concerning good maners. Wherefore on euerye ſide men ſtomble vponupon Chriſt.All men in a manner ſtomble vponupon Chriſt. The Iews hauehave ſinned a great dele more tolerably then the Papiſtes. Therfore Chriſt very wel admoniſhed vsus, Bleſſed is he which is not offended in me. If a man will compare the offence of the Iewes, whereby they beleued not in Chriſt, with the off…ner of the Papiſts, whereby they not only reiect the Goſple but aſo perſecute it, he ſhall finde, that the Iewes hauehave ſinned much more tollerably. For they mought ſeme to hauehave had ſo much the more iuſter occaſiō why to relect Chriſt, For that theyr ceremonies, rites, and iudgments were inſtituted of the true God. But al thoſe thinges, for which the Papiſts reiect the Goſpell are inuēted of men, and doo confirme the …iranny of Antichriſt. The Apoſtle for that he ſawe, that it was horrible to be ſpoken, that the Meſſias ſo earneſtlye, and ſo longe tyme looked for, ſhould be vntounto the Iewes a ſtomblinge blocke and an offence, leſte he ſhoulde ſeme maliciouſlye to hauehave inuented it of his owne hed, bringeth an oracle of the prophet Eſay, wherin was long tyme before foretold, that it ſhould ſo come to paſſe. But this is to be noted, that this teſtimony is gathered out of two chapiters, out of the 8. chap. and out of the 28. Paul thus citeth it: Behold I put in Sion a ſtombling ſtone, & a rocke of offence, and eueryevery one that beleueth in him ſhall not be aſhamed. The firſt & laſt parte of the ſentence is taken out of the 28. chapiter of Eſay. But that which is placed in the middeſt is taken out of the 8. chapiter. In which place the God of Zebaoth is ſaid to be a ſtone in the ſanctuary, as touching the godly, and a ſtone of offence, as touching the vngodly, vntounto whome he is ſaid to be not onelyonly as a ſtombling block but alſo a ſnare and a ginne. And foraſmuch as that which is there by the Prophet aſcribed vntounto the God of Zebaoth, is here by ye Apoſtle attributed vntounto Chriſt,Chriſt is the God of Zebaoth. therby is moſt euidently gathered, that Chriſt is that God of hoſtes, which was in the olde time ſet foorth vntounto the fathers. And that which was done at that time agréeth very well with that which is here entreated of, by the Apoſtle. For euen as the elders by this oracle were auocated from the confidence which they did put in the Egiptians, and in the Aſsirians, ſo here by the ſelfe ſame are they called backe from the confidence in workes and merites, leaſt Chriſt, which was geuen for ſaluation, ſhould be made vntounto them deſtructiō. And if theſe oracles were true in the time of Eſay, thē doubtles much more truer were they in the comming of Chriſt. The beginning and ende of this teſtimony are in this maner in the 2…. chapiterA place of Eſay. of Eſay, Behold I lay in Sion a ſtone, a ſtone of triall, that is, a tried ſtone (for it is an Hebrue phraſe, wherin, as we hauehave ſaid, thoſe genitiue caſes are reſolued into adiectiues) a stone of a corner, and of price. that is, a corner stone and a precious stone, a ſure foundacion. He that beleueth ſhall not make hast. Theſe wordes indede were ſpoken, whileſt y• hiſtory of Ezechias was in hand, howbeit there is no doubt but that Prophet had a reſpect vntounto Chriſt, of whome Ezechias was a type: eſpecially ſeing that Chriſt ſhoulde as touching the fleſh come of that king: of whome ſhoulde come vntounto y• people of God not a ſhadow of ſaluatiō, but the true and aſſured ſaluation.Chriſt is the foundation. But how the nature of a foundation agréeth with Chriſte, the Apoſtle hath declared vntounto the Corrinthians ſaying, Other foundation can no man lay beſides that which is layd, which is Christ Ieſus. Paul following the 70. interpreters, thus writeth,What is to be confounded. He that beleueth, ſhall not be confounded. To be confounded, or to be made aſhamed, is nothing els, but to be fruſtrated. Whiche doubtles then commeth to paſſe when thinges otherwiſe happen then we hoped for. This is to be noted, that this ſelfe ſame propriety which Paul here attributeth vntounto faith, was before aſſigned vntounto hope. For he ſayth in the. 5. chapter, hope confoundeth not. Wherby we gatherF…ith & hope hauehave one & the ſelf ſame propertie. y• foraſmuch as faith is before hope, & hope is included in it, therfore vntounto hope belongeth alſo the property of faith, namely, not to make aſhamed. The ſentence in the Hebrew is full of elegancy. For he which beleueth truly, patiently wayteth for the thinges promiſed, neither maketh he haſt. But the vnbeleuers, would ſtraight way ſée the accompliſhement of the promiſes: and if it be any while differred, they throw themſelues down hedlong, and diſpayre. It may alſo thus be vnderſtanded, that they which faithfully beleue are not raſh in executing their deuiſes. For firſt, they ſerch out the wil of God, neither deſire they to obteine any thing, but y• which they know ſhalbe acceptable vntounto him. Chriſostome in this place interpretateth toA ſimilitude. ſtomble, not to beleue. For euen as they which hauing their eyes fixed an other way then that way which they ſhould go, do eaſely ſtomble, ſo they alſo ſtomble, which hauehave a reſpect vntounto any other thing in Chriſt, then to that wherfore he was ſente. A ſtone oftentimes is not ſéene, either becauſe it is little, or els becauſe it ſticketh in the earth, yet notwithſtanding it oftentimes maketh a man that is not ware to fal: So was it with Chriſt, when he liued here vponupon the earth. Therefore Eſay ſaith of him: We hauehave ſene him: and there was no beawty in him: and therfore we eſteemed him not. With this offence without all doubt wer the Iewes enfected. Which thing Paul teſtifieth to the Corrinthians. If (ſaith he) they had knowne him, they had neuer crucified the Lord of glory. But foraſmuche as this ignorance was ſuche, thatThe Iews are not excuſed by their ignoraunce. themſelues were the cauſe therof, it could not excuſe thē. And that which is in this place ſayd of Chriſt, is written in the firſt to ye Corrinthians. We preach (ſaith Paul) Christ crucified, vntounto the Iewes indeede an offence, and vntounto the Grekes fooliſhenes: but vntounto the called both Iewes and Greekes, Chriſt the power of God, and wiſedome of God. And Simeon in Luke ſayth, that Chriſt is put to the fall & reſurrection of many. For they which beleue, hauehave him for a foundacion, and wholy lene vntounto him: and thereforeWhat Simeon pronounceth of Chriſt. they cannot fall: but the vnbeleuers ſtomble vponupon him, and are broken to péeces. Origen demaundeth, why Chriſt Ieſus, when as otherwiſe he is adorned with moſt excellent titles (for he is called the paſtor, the dore, the way, ye light, the truth, and ſuch like) is here of Paul by a horrible name called an offence and a ſtombling ſtone. And he reaſoneth that Chriſte was an offence, that is a let and an impediment to them that runne vntounto ſinnes: for he therehence called men backe by admoniſhing, preaching, and correcting. But this is farre wide from the meaning of Paul. For ſuch an offence had bene profitable, and had much conduced to edificatiō But the Apoſtle ſpeaketh of that kinde of offence, wherby the Iewes fell. Wherfore we may ſay rather, that Chriſt is the ſtone, whereby either the faithfull are edefied,Why Chriſt is called the ſtone of foū da…ion▪ the corner and precious ſtone. or the vnbeleuers fall hedlong into damnatiō. Eſay calleth Chriſt the ſtone of the foundation: for that vpō him is built the church: he is called the corner ſtone, for that by him are in the church ioyned together two diſtinct walles: namely, the Gentils and the Iewes. He is alſo called a pretious ſtone, for that he buildeth vp to a moſt excellente ende. To this ſelfe thing alluded Peter in his. 2. chapter of his firſt Epiſtle. Ʋnto whome (ſaith he) we come, who is the liuely ſtone being indede of mē reiected, but before God elected and precious. Farther he alſo vſeth the teſtimonye of Eſay. Behold (ſaith he) I lay a ſtone in Sion to be laid in the chiefe corner, a ſtone elected, and precious: and he that beleueth in him ſhall not be made aſhamed, wherfore vntounto you which beleue, he is precious: but vntounto them which beleue not, he is a stone which the builders hauehave reiected. Seing that either of the Apoſtles ſaith, that faith maketh not aſhamed,The certaintie of ſaluation cō mended. they manifeſtly declare, that men which beleue truely and faithfully, foraſmuch as this is the nature of faith, ought to be aſſured of theyr ſaluation. Wherfore let vsus beware, leaſt, as the Iewes gloried of the righteouſnes of the lawe, of which yet they had no part at all, we alſo in the ſame manner put confidence in a ſhadowed ſecurity of faith, which is dead and no faith at all, vnles it hauehave workes ioyned with it. Let vsus take héede alſo that we ſtomble not vponupon Chriſt, that is, vpponWho they be that ſtō ble vponupon Chriſt and his worde. his word: which they do, which when they are reproued and inuited to repentance, ſtraightway ſteppe backe. And if we will truely cleaue faſte vntounto the ſtone Chriſt, we muſt of neceſſity into a farre country baniſhe ſuperſticions, which are farre ſtraunge from him. For vponupon this foundation they cannot well be builded. Laſtly, let vsus not kepe in ſilēce nor diſſemble true and ſound doctrine, fooliſhly fearing, leaſt by the preaching thereof men ſhould be offended. Wherefore foraſmuch as Chriſt was geuen vntounto the worlde, although many ſhould ſtomble vponupon him, let vsus vſe dexterity and diſcretion, to ſet forth all thinges warely in their due place and time, as the holy Ghoſt ſhall prompt vsus: but yet in ſuch ſorte that we leue not the truth for feare of offence.