Commentary on Romans, Commentary · Chapter 10

Commentary on Romans · Commentary · Chapter 10

p. 133CHAP. 10.

1 BRethren, my heartes deſire, and prayer vntounto God for Iſrael is, that they might be ſaued.

2 For I beare them recorde, that they hauehave the zeale of God, but not according to knowledge.

3 For they being ignorant of the righteouſneſſe of God, and going aboute to eſtabliſhe their owne righteouſneſſe, hauehave not ſubmitted themſelues to the righteouſneſſe of God.

4 For Chriſte is the ende of the lawe, for righteouſneſſe vntounto eueryevery one that beleeueth.

HEreby we may ſee with how great carefulneſſe the man of God doth occurre or meete with offences. For yet that hee mighte temper whatſoeuer was bitter or ſharpe, in opening the reiection of the Iewes, hee teſtifieth, as before, his good will towardes them, and doth confirme the ſame by the effect: namely, that hee had a care of their ſaluation before the Lorde. For this affection ſpringeth from pure charitie. Although perhaps for ſome other cauſe alſo, hee was forced to teſtifie his louelove towardes the nation whereof hee came: for his doctrine had neuer beene receiued of the Iewes, if they had thought him to be their ſworne enemie: and alſo his falling from the lawe had been ſuſpected of the gentiles, becauſe they had thought, that for the hatred of men, he was an Apoſtata from the lawe, as wee hauehave touched in the former Chapter.

2 For I beare them recorde. This apperteineth to procure credite to his louelove: for there was iuſt cauſe, why he ſhould rather hauehave compaſſiō on thē, then hate them: ſeeing that he ſaw they fell onelyonly of ignorance, & not through wickednes of mind, yea when hee ſaw that for no other cauſe, then for ſome affection of God, they were moued to perſecute y^e kingdom of Chriſt. But heereby let vsus learne,It is dangerous to follow our good intentions whether our good intētions do carry vsus, if we obey them. Commonly this is thought to bee a good and very fit excuſe, when hee that is reproued, pretendeth he meant no harme. And this pretence at this day holdeth a great many, that they apply not their ſtudie to ſearch out the truth of God, becauſe they thinke that to bee excuſable whatſoeuer they tranſgreſſe of ignorance, without ſet malice, yea with a good intention. But there is none of vsus can excuſe the Iewes, that p. 134they crucified Chriſte, that they cruelly raged againſt the Apoſtles, that they went about to deſtroy and extinguiſh the Goſpel: and yet they had the ſame defence, wherin wee glory ſecurely. Therefore let thoſe vaine haſtings or wranglings of good intention goe. If wee ſeeke the Lord from our heart, let vsus follow the way by the which there is acceſſe vntounto him. For it is better, (As Auguſtine ſaith) yea euen to halt in the way, then to runne ſtoutly out of the way. If we would be religious, let vsus remember that is true which Lactantius teacheth, namely, that is true religion, which is ioined with the word of God. And againe when we ſee them to periſh, who through good intention wander in darknes, let vsus think we are worthie of a thouſand deaths, if we, being illuminated of God, do wittingly & willingly wander from his way.

3 For they being ignorant of the righteouſnes of God. Behold how through raſh zeale they erred: namely, that they went about to erect their own righteouſnes: which fooliſh truſt came of the ignorance of Gods righteouſnes. Mark the antitheſin or contrarietie of the righteouſnes of God and men: firſt we ſee they are oppoſed one againſt the other as things contrary, & which cannot ſtand together: whereby it foloweth, that the righteouſnes of God is ouerthrowne, ſo ſoone as men eſtabliſh their owne righteouſnes. Secondly, to the ende the Antitheta, or contrarieties might anſwer one the other,What righteouſnes is called the righteouſnes of God, and what the righteouſnes of men. out of queſtion that is called the righteouſnes of God, which is the gift of God: as againe that is called the righteouſneſſe of men, which they ſeeke, in, or of themſelues, or which they truſt that they bring vntounto god. Therefore he is not ſubiect to the righteouſnes of God, who wil bee iuſtified in himſelfe: becauſe the firſt ſteppe to obteine the righteouſnes of God, is, to reſigne or forſake his own righteouſnes: for, to what end is it, to ſeeke for righteouſnes elswhere, but becauſe neceſſitie doth conſtraine vsus? and we hauehave declared in another place, how men put on the righteouſnes of God by faith: namely, becauſe the righteouſnes of Chriſte is imputed vntounto thē. Finally, Paul doth greatly diſgrace that pride wherwith hypocrites are puffed vp, howſoeuer it be couered with a faire face of zeale, whiles he ſaith, the yoke of god beeing as it were ſhaken off, they are all aduerſaries and rebels againſt the righteouſnes of God.

4 For Chriſte is the ende of the law. The worde fulfilling, ſeemeth vntounto me, not to ſerue amiſſe in this place, as Eraſmus alſo, hath tranſlated it perfection: but becauſe the other reading is receiued by the conſent almoſt of all men, and the ſame alſo agreeth well, the readers for my part ſhalbe at libertie to reteine it. By this reaſon the Apoſtle meeteth with an obiection, which might bee moued againſt him. For the Iewes might ſeeme to hauehave kept the right way, becauſe they applyed or gaue themſelues to the righteouſneſſe of the lawe: It ſtoode him in hande to refute this falſe opinion, whiche thing hee doth heere. For hee ſheweth that hee is a prepoſterous interpreter of the lawe, who ſeeketh to bee iuſtified by the works thereof: becauſe the law was giuen to this end, that it might lead vsus by the hand to another righteouſneſſe. Yea, whatſoeuer the lawe teacheth, whatſoeuer it commandeth, whatſoeuer it promiſeth, it hath Chriſte alway for his marke: ſo then all the partes thereof are to bee directed vntounto him. And that cannot bee, vnleſſe we, being ſpoyled of all righteouſnes, confounded with the knowlege of ſinne, doe ſeeke for free righteouſneſſe of him onelyonly. Whereby it foloweth, that the corrupt abuſe of the law is iuſtly reprehended in the Iewes, who lewdly of their helpe made their hinderance: yea it appeareth they did ſhamefully lame the lawe of God, who hauing reiected the life or ſoule thereof, did take to them the dead body of the letter. For albeit the lawe of righteouſneſſe doth promiſe a rewarde to his obſeruers: yet after it hath brought all vnderunder giltineſſe, it ſubſtituteth a new righteouſneſſe in Chriſte, which is not gotten by the merite of woorkes, but, beeing freely giuen, is receiued by faith. So the righteouſneſſe of faith (as wee ſawe in the firſt Chapter) hath teſtimonie of the lawe. And wee hauehave heere a notable place, that the lawe in all his partes reſpecteth Chriſte: and therefore no man can hauehave the true vnderſtanding thereof, who doth not ſtill ſeeke to come vntounto this marke.

5 For Moſes deſcribeth the righteouſneſſe, whiche is of the lawe, that the man which doth theſe thinges, ſhall liue p. 135in them,

6 But the righteouſneſſe which is of faith, ſpeaketh on this wiſe, ſay not in thyne hearte, who ſhall aſcende into heauen? That is, to bringe Chriſte from aboue.

7 Or, who ſhall deſcende into the deepe? that is, to bring Chriſte againe from the dead.

8 But what ſaith it? The woorde is neere thee, in thy mouth, and in thy hearte, this is the worde of faith whiche we preach.

9 For if thou ſhalt confeſſe with thy mouth, the Lorde Ieſus, and ſhalt beleeue in thine heart, that God raiſed him vp from the dead, thou ſhalt be ſaued.

10 For with the hearte man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth to ſaluation.

6 For Moſes deſcribeth &c. That it might appeare how greatly the righteouſneſſe of faith, and the rigteouſnes of works are contrary one to the other, he compareth them together. For by compariſon, the repugnancie which is betweene thinges contrary appeareth better. And hee dealeth,Why paul rather alleageth the teſtimony of Moſes then the Prophetes. not with the oracles of the Prophetes, but with the teſtimonie of Moſes, for this onelyonly cauſe, that the Iewes might vnderſtand, there was not a law giuen by Moſes, which ſhould hold them in y^e confidence of works: but which ſhould rather lead thē vntounto Chriſt. For although hee ſhoulde hauehave alleadged the Prophets for witneſſes of his ſentence: yet this doubt had remained, why the lawe did preſcribe another forme of righteouſneſſe. Hee therefore notably remoueth this ſcruple whiles he confirmeth the righteouſnes of faith, euen by the doctrine of the lawe.

Furthermore, whereas Paule maketh the lawe conſent with faith, and yet oppoſeth the righteouſneſſe of that,The law hath a twofold acception. againſt y^e righteouſneſſe of this, the reaſon thereof muſt be knowen. The lawe hath a twofolde acception. For ſometime it ſignifieth all that doctrine was deliuered by Moſes, ſometimes but that part which was proper to his miniſterie: namely, which is conteined in precepts, rewardes, and puniſhments. For Moſes generally had this office, that he might inſtruct the people in the true rule of godlineſſe. Which thing if it be true, it behoued him to preach repentance and faith: but faith is not taught, vnleſſe the promiſes of Gods mercy, and the ſame free promiſes be propounded or ſet before the people: therefore it behoued him to bee a Preacher of the goſpell: which thing hee did faithfully as appeareth by diuers places. And to the ende he might informe the people vntounto repentance, it was his part to teach what maner of life were acceptable to God: & that he hath compriſed in the precepts of the lawe. Now to the ende hee might put into the mindes of the people a louelove of righteouſnes, and againe, inſerte a hatred of ſinne, promiſes and threatnings were to bee added: whiche might declare, how there are rewardes laid vp for the iuſt, and horrible puniſhments for the wicked. Now alſo it was the dutie of the people to cōſider by how many wayes they were accurſed, and howe farre they were from that, that they could merite God by their workes: ſo they being in diſpaire of their owne righteouſnes might flee vntounto the hauen of Gods goodneſſe, and that is vntounto Chriſte himſelfe. This was the ende of Moſes miniſterie.

And now becauſe the promiſes of the goſpell are onelyonly read heere and there in Moſes, and the ſame alſo verie obſcurely: but the precepts and rewardes appointed for the keepers of the lawe appeare eftſoones: worthily is this office properly and peculiarly giuen vntounto Moſes, to teach what true righteouſnes of workes is: ſecondarily, to ſhewe what reward remaineth for the obſeruation, and what puniſhment for the tranſgreſſion thereof. In this reſpect Moſes himſelfe is compared with Chriſte in Iohn: where it is ſaide, The lawe was giuen by Moſes, grace and truth is fulfilled by Chriſte. And ſo often as the lawe is taken ſo ſtricktly,Iohn 1.17.John 1:17 Moſes is couertly oppoſed vntounto Chriſte: and therefore wee are then to conſider what the lawe conteineth in it ſelfe, beyng ſeparate from the goſpell. That therfore which is ſaide heere of the righteouſneſſe of the lawe, muſt be referred not vntounto the whole office of Moſes, but vntounto this part, which peculiarly in a maner was committed vntounto him.

Nowe I come vntounto the wordes, For Moſes deſcribeth. p. 136Paule hath Graphei, in latine, ſcribit, in engliſh he writeth, Aphereſis is y^• taking away of a letter or ſillable from the beginning of a word. Leuit. 18.5.Lev 18:5but it is the figure Aphaereſis, for the word deſcribit, id eſt, hee deſcribeth. And the place is taken out of Leuiticus, where the Lorde promiſeth eternall life to them ſhal keepe his lawe. For thou ſeeſt that Paule alſo hath ſo taken it, not of a temporall or tranſitory life onelyonly, which pleaſeth a manie. And Paule reaſoneth thus from that place, ſeeyng no man can obteyne righteouſneſſe preſcribed in the lawe, but he that fulfilleth exactly eueryevery part thereof: and all men hauehave alway beene farre from that perfection: in vayne doth any ſeeke for ſaluation this way. Iſrael therefore did amiſſe, which thought he coulde obtayne the righteouſneſſe of the lawe, from the which we are all excluded. See howe he argueth from the promiſe it ſelfe, that it profiteth vsus nothing, namely, becauſe of the impoſſible condition.

What a fooliſh toy is it then, to alleadge legal promiſes, to eſtabliſhe the righteouſneſſe of woorkes? For a ſure curſe abydeth for vsus and thē: ſo farre is it off that ſaluation ſhould come thence vntounto vsus. The more abhominable is the ſottiſhnes of Papiſtes, who thinke it ſufficient to proue merits, by bare promiſes. It is not in vayne (quoth they) that God hath promiſed life to his worſhippers: but in the meane while they ſee not, that it is therefore promiſed, that the ſence of their tranſgreſſions, might put into al men y^e feare of death: & ſo they being forced by their owne want, might learne to flee vntounto Chriſt.

6 But the righteouſnes whiche is of faith.) This place is ſuche as maye greatelye trouble the Reader: and that for two cauſes. For both it ſeemeth to bee improperly wreſted of Paule, and alſo the wordes ſeeme to be chaunged into another ſence. But concerning the words we ſhall ſee what is to be ſaid of them: Firſt let vsus conſider the application. For it is a place of Deuteronomie, where (as in the former place) Moſes ſpeaketh of the doctrine of the lawe:Deut. 30.12.Deut 30:12 and Paule draweth it vntounto the promiſes of the Goſpell. This knotte maye bee well vntied, thus, Moſes in that place ſheweth the facilitye or eaſineſſe of comminge vntounto life, becauſe the wil of God was not nowe hidde nor ſette a farre off from the Iewes, but was layd before their eyes. If he ſpake of the law onelyonly, it had beene a friuolous argument: ſeeing the law of God, being put before our eyes, is nothing more eaſie to be done, then if it were ſet a farre off. Therefore he noteth not the lawe onelyonly, but in generall all the doctrine of God, which comprehendeth vnderunder it the Goſpell. For the worde of the law by it ſelfe, is neuer in our heart: no not the leaſt ſillable thereof, vntil it be put in, by the faith of the Goſpel. Secondly, yea euen after regeneration, the worde of the lawe ſhall not properly bee ſaide to be in our heart: becauſe it requireth perfection, from the which the faithfull themſelues are farre off. But the worde of the Goſpel hath his ſeate in the heart, although it filleth not the heart: for it offereth pardon for the imperfection and want. And Moſes altogether in that Chapter (as alſo in the fourth) ſtudieth to commende vntounto the people the ſinguler louelove of God, becauſe he had receiued them into his tuition and gouernment: whiche commendation could not be taken from the bare lawe. Neither letteth it, that Moſes preacheth there of reforming the life vntounto the rule of the lawe: for the ſpirit of regeneration is coupled with the righteouſneſſe of faith. Therefore he collecteth the one out of the other: becauſe the obſeruation of the lawe, is of the faith of Chriſt. Neither is it to be doubted but this ſentence dependeth vpō that principle, the Lord ſhal circumciſe thine heart: which he had put downe a little before in the ſame Chapter.

Wherefore they are eaſily refuted, who ſay that Moſes intreateth there of good workes. Indeede I confeſſe that to be true: but I deny it to be abſurd, that the obſeruation of the law ſhould be drawen from this fountaine, that is, …om the righteouſnes of faith. Nowe the opening of the words is to be ſought for. Say not in thy heart, who ſhal aſcende &c. Moſes nameth heauen & the Sea, as places furtheſt off, & hard for a man to come vntounto. But Paule, as though there were ſome ſpirituall myſtery hidden vnderunder theſe wordes, draweth them vntounto the death and reſurrection of Chriſt. If any alleadge, that this interpretation is too muche wreſted, and too ſubtile, let him know the minde of the Apoſtle was not, curiouſly or exactly to handle the place of Moſes: but onelyonly to apply it vntounto the treatiſe of the preſent cauſe. He doeth not therefore recite ſillable by ſillable what is in Moſes: but he p. 137vſeth a poliſhing, whereby hee applyeth the teſtimonie of Moſes more neerely to his purpoſe. Hee ſpake of p…aces are not to bee come vntounto▪ Paule hath expreſſed thoſe places, whiche are moſt of all hidden from our eyes, and yet are to bee …ee…e of our faith.

Wherefore if you take theſe to be ſpoken by the way of amplification or poliſhing, thou canſt not ſay that Paule hath violently and vnaptly wreſted the woodes of Moſes: but rather thou wilt confeſſe that without any damage to the ſenſe, hee hath notably alluded vntounto the wordes, heauen and Sea. Now let vsus expound the wordes of Paule ſimply. Becauſe the aſſurance of our ſaluation dependeth vponupon two principles▪ namely, whiles wee vnderſtande that life is purchaſed for vsus, and death conquered to vsus. With both which, he teacheth our faith is ſupported by the word of the Goſpell. For Chriſte by dying hath ſwallowed vp death: by ryſing againe he hath gotten life in his power.

Nowe in the goſpell the benefite of Chriſtes death and reſurrection is communicated vntounto vsus; then there is no cauſe that wee ſhoulde ſeeke further for any thing. Therefore that it myght appeare the righteouſneſſe of faith is aboundantly ſufficient vntounto ſaluation, hee teacheth that thoſe two members, which onelyonly are neceſſary vntounto ſaluation, are conteined in it. Who then ſhall aſcend into heauen? Is as much as if he ſaid, who knoweth whether that inheritance of eternall and celeſtiall life abideth for vsus? Who ſhall deſcend into the deepe? As if thou ſaid, who knoweth whether eternall death of the ſoule alſo follow the death of the bodie? Both which doubtes hee teacheth to bee taken away by the righteouſneſſe of faith: For the one ſhould bring Chriſt downe from heauen,Chriſt in his humane nature hath taken poſſeſion of the heauens for the faithfull. the other frō death ſhould bring him backe againe. For the aſcention of Chriſte into heauen, ought ſo to eſtabliſh our faith of eternall life, that hee in a maner draweth Chriſte himſelfe out of the poſſeſſion of the heauens, that doubteth whether the inheritance of heauen, bee prepared for the faithfull, in whoſe name and cauſe hee is entred in thyther. Likewiſe, ſeeing hee tooke vponupon hym the great horrours of Hell, that hee myghte deliuer vsus thence, to call it into queſtion, whether the faythfull be ſtill ſubiect to this miſerie, is to make his death voide, and in a maner to denie it.

8 But what ſaith it. That negatiue ſpeech which the Apoſtle hath hitherto vſed, did ſerue to take away the impediments of faith: it remaineth therefore that he declare the maner of obteining righteouſneſſe, vntounto the which ende this affirmation is added. And whereas there is an interrogation interpoſed, when they might all hauehave beene ſpoken together in on courſe of ſpeeche, that is done to procure attention. And alſo his meaning is to ſhewe, what a great difference there is betweene the righteouſnes of the law and the Goſpel: ſeeing that ſheweth it ſelfe a farre off, it doth driue away all men from comming vntounto it: but this offering it ſelfe at hand, doth familiarly inuite vsus vntounto the fruition of it. The word is neere thee. Firſt of all this is to bee noted, that leaſt the mindes of men beeing carried away by vaine circumſtances, ſhoulde erre from ſaluation, the boundes of the worde are preſcribed vntounto them, within the whiche they ought to keepe themſelues, For it is as if hee ſhoulde commaund them to bee contente with the worde onelyonly, and admoniſh them that in this glaſſe the ſecretes of heauen are to bee ſeene, which would both daſill theyr eyes with their brightnes, & aſtoniſhe their eares, and alſo make the mynd it ſelf amaſed. Therefore the godly receiue an excellent conſolation out of this place, touchyng the certaynetie of the worde: namely, that they may as ſafely reſt therein, as in the moſt preſent beholdyng of things, or as in any thyng is preſent and in hande. Secondly it is to bee noted, that ſuche a worde is propounded by Moſes, wherein wee hauehave firme and ſure truſt of ſaluation. This is the worde of faith. Iuſtly doth Paule take that: for the doctrine of the lawe, doth not pacyfie and quiet the conſcience: neyther doeth it miniſter vntounto the conſcience thoſe thinges wherewith it ought to bee content. Yet in the meane whyle hee excludeth not the other partes of the worde, no not the precepts of the lawe: but his mynde is to put downe remiſſion of ſinnes for righteouſneſſe, and that without ſuche exact obedyence as the lawe requireth. Therefore the worde of the goſpell, wherein wee are not commaunded to merite righteouſneſſe by workes, but to imbrace it by faith, being freely offered, ſufficeth to pacifie p. 138mens conſciences and eſtabliſh their ſaluation. And the worde of faith by the figure Metonymia, is put for the worde of promiſe, that is for the goſpel: becauſe it hath a relation with faith. For the contrarietie whereby the law is diſcerned from the goſpell muſte bee vnderſtood. And out of this note of diſtinction we gather, as the lawe requireth workes, ſo the goſpell requireth nothing els, but that men bring faith to receiue the grace of God. This parcell whiche wee preache, is therefore added, leaſt any ſhoulde ſuſpect Paule to diſſent from Moſes. For hee teſtifieth that in the miniſterie of the Goſpell hee agreeth with Moſes: ſeeing he alſo did not place our felicitie any other where then in the free promiſe of Gods grace.

9 So that if thou confeſſe. This alſo is rather an alluſion then a proper and naturall interpretation. For it is like that Moſes by the figure Synecdoche did vſe the worde mouth, Synecdoche, is when by one thing another is vnderſtood.for face or countenance. But it was not vnſeemely for the Apoſtle to allude vntounto the worde mouth to this ſenſe, when the Lorde publiſheth his worde before our face aſſuredly hee calleth vsus vntounto the confeſſion thereof. For whereſoeuer the woorde of the Lorde is there it ought to fructifie: and the fruite, is the confeſſion of the mouth. Whereas hee putteth confeſſion before faith, it is the figure Anaſtrophe, very vſuall in the Scriptures. For the order had beene better,Anaſtrophe, is an inuerſion of wordes when y^t is firſt ſhould be laſt, &c. if faith of the hearte being put in the firſt place, confeſſiō of the mouth which proceedeth thence, had beene added. And he doth confeſſe the Lorde Ieſus aright who adorneth him with his vertue, acknowledging him to bee ſuch one, as hee is giuen of the father, and deſcribed in the Goſpell.

And whereas reſurrection onelyonly is named, wee muſt not ſo take it, as though his death were in no place: but becauſe Chriſt by ryſing again made vp our ſaluation. For albeit our redemption and ſatiſfaction was accompliſhed by his death, by the which we are reconciled vntounto God: yet the victorie againſt ſinne, death, and Satan, was gotten by his reſurrection. Hence alſo came righteouſneſſe, newnes of life, and the hope of bleſſed immortalitie. And therefore oftentimes reſurrection only is ſet before vsus for our confidence of ſaluation, not that it ſhoulde lead vsus away from his death, but becauſe it teſtifieth the effecte and fruite of his death: to bee briefe, his reſurrection conteineth in it his death. Whereof we hauehave ſaid ſomewhat in the vi. chapter. And alſo that Paule requireth not onelyonly an hiſtoricall fayth, but hee compriſeth the ende thereof in the reſurrection. For wee muſt remember wherefore Chriſte roſe againe: namely, that in rayſing him, the counſaile or aduiſe of God the father was, to reſtore vsus all to life. For although Chriſte had this power of himſelfe to take his ſoule againe, yet notwithſtā ding, this worke for the moſt part in the ſcripture is aſcribed vntounto God the father.

10 For with the hearte man beleeueth vntounto righteouſnes. This place may further vsus to the vnderſtanding of the iuſtification of faith. For it declareth that wee are thereby iuſtified, that we imbrace the mercy of God offered vntounto vsus in the Goſpell: hence therefore is it, that wee are iuſte, becauſe wee beleeue that God is gracious vntounto vsus in Chriſte. But let vsus note, that the ſeate of faith is not in the head but in the hearte: and yet I will not contend about that matter, in what part of the body faith reſteth: but becauſe the worde hearte, is almoſt alway taken for a ſerious and ſincere affection,What faith is. I ſay faith is a firme & effectuall confidence, and not a bare knowledge onelyonly. With his mouth man maketh confeſſion vntounto ſaluation. It may ſeeme marueilous, why hee ſhould now attribute a portion of our ſaluatiō vntounto confeſſiō, hauing ſo often before this teſtified▪ that wee are ſaued by faith onelyonly. But thereby it may not bee collected, that confeſſion is the cauſe of our ſaluation: onelyonly his minde is to ſhew, how God doth perfect our ſaluation: namely, whiles he cauſeth faith w^t hee hath put into our harts, to appeare forth by cōfeſſiō. Yea his mind was ſimply to note which is true faith,The nature of a true faith. whence this fruite proceedeth, leaſt any ſhoulde pretende a vayne title of faith for it: for true faith ought ſo to kindle the hearte with the ſtudie of Gods glory, that the flame thereof may appeare foorth. And ſurely, hee that is iuſtified, euen nowe alreadie hath obteined ſaluation: therefore the faith of the hearte maketh no leſſe vntounto ſaluation, then the confeſſion of the mouth. Thou ſeeſt hee hath ſo diſtinguiſhed, that hee referreth the cauſe of iuſtification vntounto faithe: p. 139and in the ſecond place ſheweth, what is neceſſarie for the conſummation of ſaluation. For neither can any beleeue but hee muſt confeſſe with his mouth: and there is a neceſſitie of perpetuall conſequence, not which may aſcribe ſaluation vntounto confeſſion. But let them ſee, what they can anſwere vntounto Paule, who at this day proudly boaſt vntounto vsus an imaginarie faith, whiche beeing contente with the ſecrecie of the heart, leaueth out confeſſion of mouth, as a ſuperfluous thing. For it is too childiſhe to ſaye there is fire there, where there is neither flame nor heate.

11 For the ſcripture ſaith, eueryevery one that beleeueth in him ſhall not bee aſhamed.

12 For there is no difference betweene the Iewe and the Grecian, for hee that is Lorde ouer all, is rich vntounto all, that call on him. For whoſoeuer ſhall call vponupon the name of the Lorde ſhalbe ſaued.

11 For the ſcripture ſaith. hauing noted the cauſes why God did iuſtly reiect the Iewes, hee returneth to affirme or proue the calling of the Gentiles: which is the other part of the queſtion, wherein hee is nowe conuerſant. Becauſe therefore he had declared the way whereby men come vntounto ſaluation, and the ſame is no leſſe common and open for the Gentiles then the Iewes: Nowe adding firſt an vniuerſall ſigne, hee doeth plainely extende it to the Gentiles: ſecondly he alſo calleth the Gentiles by name vntounto it. And hee repeateth that teſtimonie which he had alreadie alleadged out of Eſay, that his ſentence might hauehave the more authoritie: and alſo that it mighte appeare howe well the Prophecies ſpoken of Chriſte doe conſent with the lawe.

12 For there is no difference or reſpect &c. If confidence or faith only bee required, & wherſoeuer the ſame ſhalbe founde, there againe the louelove of God ſhall ſhew foorth it ſelfe to ſaluation: then ſhalbe no difference or reſpect of kinred or nation. And he addeth a moſt firme reaſon, for if he who is the Creator & maker of the whole world, be the God of all men, hee will ſhew himſelf louing to all, who ſhall acknowledge and cal vponupon him as God. For ſeeing his mercy is infinite, it cannot be choſen, but that it ſhould extend it ſelfe to all, who craue or ſeeke for the ſame. Rich, is taken in this place, actiuely, for bountifull and beneficial. Where we muſt note that y^e richnes of our father can not be diminiſhed or decreaſed by his bountie and liberalite, and therefore that wee hauehave nothing the leſſe, albeit he in rich others with the manifolde treaſures of his grace.The riches of God cannot bee decreaſed. Therefore there is no cauſe why wee ſhoulde enuie one anothers proſperitie, as if thereby wee loſt or wanted any thing. And albeit this reaſon of itſelfe was ſtrong enough, yet hee confirmeth it by the teſtimonie of the Prophet Ioel: becauſe the vniuerſall particle being expreſſed hee includeth all men together. But the readers ſhal perceiue much better by the circumſtance that that which Ioel vttereth doth agree with this place:Ioel. 2.32. Acts. 2.24.Joel 2:32Acts 2:24 and likewiſe that in the Acts: Both becauſe in that place he doth propheſie of Chriſte his kingdome, and alſo hauing foretolde that the anger of God ſhoulde burn exceedingly in the middeſt of this his threatning, he promiſeth ſaluatiō to all who ſhal cal vponupon y^e name of God. Whereupon it followeth, that the grace of God doth pearce euen to y^e very deapth of death ſo farre foorth as it be ſought for thence, that it is not to be denied the Gentiles.

14 How then ſhall they cal vponupon him in whom they hauehave not beleeued? and how ſhall they beleeue in him of whō they hauehave not heard? and how ſhal they heare without a Preacher.

15 But howe ſhall they preache except they bee ſent? according as it is written: Howe bewtifull are the feete of them who bring tidings of peace, who bring tydings of good things.

16 But all hauehave not obeyed the goſpell, for Iſaias ſaith, Lorde, who hath beleeued our ſpeech?

17 Therfore faith commeth by hearing, and hearing by the word of God.

Heere I will not buſie the reader ouer long in reciting and refuting other mens opinions. Let eueryevery mā vſe his own iudgement, and let it be lawfull for me freely to ſay what I thinke.

Therefore that you may vnderſtande what is the ende of this p. 140Gradation, conſider firſt,Gradation is when the ſpeecht is ſo diſtinguiſhed by degrees that that which endeth one member beginneth the next. that there was a mutuall coniunction betwixt the calling of the Gentiles and the miniſterie of Paul, which hee did performe and execute among them: ſo that the approbation of the one did depende vponupon the approbation of the other. Now it behoued Paul to make the calling of the Gentiles manifeſt and without all doubt or queſtion, and alſo to ſhewe a reaſon of his miniſterie, leaſt that he ſhould ſeeme to publiſhe the grace of God amiſſe, in that hee did withdrawe or take from the children of God, the bread which was properly appointed for thē, and giuegive it to dogs. And therefore he doth both theſe thinges together. But the coherencie & agreement of his wordes will not de perfectly vnderſtood, before y^t eueryevery particular part therof be expounded in order. This his proceeding is as much in effect, as if hee ſhould ſay, that both Iewes and Gentiles declare and ſhew that they beleeue in God, by calling vpō his name: becauſe the true calling vponupon y^e name of god cānot be, except there were firſt a right knowledge of him. Furthermore, faith commeth by the word of God. But the worde of God is preached in no place but by the ſpeciall prouidence and appointment of God. Therefore where the inuocatiō of God is, there is alſo faith: where faith is, there was alſo firſt the ſeed of the word, Where preaching is, there is alſo the calling of God, or there men are called of God. Now where there is ſo effectuall and fruitfull a calling of God: there is an euident and vnfallible tokē of god his louelove. Whereby it is apparāt, y^t the Gentiles are not to be debarred or excluded the kingdome of God, whom God hath admitted into the fellowſhip & participation of ſaluation. For as the preaching of y^e Goſpel is the cauſe of their faith, ſo God his ſending is the cauſe of preaching, whereby it pleaſed him to prouide for their ſaluatiō after this maner. Now let vsus examine particularly, that which followeth.

14 How ſhall they call, &c. Paules mind is to ioyne y^e inuocatiō of God with faith, as indeed they are things neerely linked and ioyned together: for hee who calleth vponupon God doth (as it were) cōmit himſelf into the only hauen of ſaftie:To flee vntounto God in prayers is the ſafeſt hauen of all. and that which is the moſt ſureſt kind of refuge, hee doeth like a ſonne repoſe or lay himſelfe as it were in the boſome of a moſt good and louing father, that by his care hee may be protected, by his indulgencie and louelove he may bee cheriſhed, by his bountie he may be relieued by his vertue hee may be ſtaied and vpholden. Which thing no man can doe, who before hath not ſo certaine a perſuaſion of god his fatherly louelove toward him ſetled in his minde: that hee dare boldly hope or looke for any thing at his handes.

Therefore it is neceſſarie that he who calleth vponupon God ſhould aſſure himſelfe to receiue aide and helpe from him. For Paule ſpeaketh heere of that Inuocation which pleaſeth God. For hypocrites call vponupon God, but not to their ſaluation, becauſe they call vponupon him without any ſenſe or feeling of faith. Wherby it is euident how fooliſh all the Schoole men bee, who offer themſelues doubtfully to God, not being ſtaied by faith. Paul is of a quite contrary minde, who taketh this as a principle graunted: namely, that we cannot pray aright vnleſſe we be certainely perſwaded of the ſucceſſe. Neither doth he ſet downe here an intricate or doubtfull faith, but y^e certaintie or aſſurance which our mindes conceaue of his fatherly louelove and goodnes, whiles by the Goſpel he reconcileth vsus to himſelf & adopteth vsus for his ſōnes. By this confidence only we hauehave acceſſe to him: as it is alſo to y^e Ephe.Epheſi. 3.12. And on the other ſide gather y^• that only is true faith, which of if ſelf bringeth forth the inuocation of god. For it cānot be, but that he ſhould continually aſpire vntounto the goodnes of God, by all prayers or ſupplications, who once hath taſted of the ſame.

How ſhall they beleeue in him of whom &c. The ſumme & ſenſe of theſe wordes is this: namely, that wee are after a ſorte dumbe vntil the promiſe of God open our mouth to pray. Which order alſo he noteth in the prophet Zach. in theſe wordes: I will ſay to them,Zacha. 13.9. you are my people, and they ſhall ſay to me, thou art our god. For it is not our parts to feigne and imagine what maner of God we liſt. Therefore we muſt hauehave the true & lawefull knowledge of him, ſuch as is ſet downe in his word. And if any man ſhall ſuppoſe God to be good by his owne ſenſe & imagination,God muſt be known and worſhiped according to his woorde that ſhall be no ſure and ſtable faith, but a wauering and wandering imagination. And therfore the word is neceſſarily required to the true knowledge of God. Here he hath ſet down no other word then y^t which is preached, becauſe this is y^e ordinarie meanes which the Lord hath appointed for the diſpenſatiō therof: p. 141But if any man ſhall heereby contende to proue that God could not otherwiſe then by the meanes of preaching, infuſe, or power his knowledge into men, we denie that to be the meaning of the Apoſtle, who had reſpect onelyonly to the ordinarie diſpenſation of God, and woulde not preſcribe any lawe or limitation to his grace.

15 Howe ſhall they preach except they bee ſent? Hee meaneth that it is an argument and pledge of the louelove of God, when hee doeth vouchſafe any nation with the preaching of his Goſpell, and that there is no preacher thereof, whome hee hath not ſtirred vp by his ſpeciall prouidence: and therefore there is no queſtion, but God doth viſite that nation, where his goſpel is preached. But becauſe Paul doth not here handle y^e lawful calling of eueryevery man to y^t function, it ſhould be needles to vſe any long ſpech therof in this place. Only it may ſuffice for to remē ber thus much, Namely,The goſpel commeth not by chaunce vntounto any people. that the Goſpell doth not fall down and as it were by chaunce like raine out of the Cloudes: but is brought by the handes and miniſterie of men, whether it is ſent from aboue.

As it is written, Howe beautifull, &c. Thus we ought to apply this teſtimonie of Eſay, & Nahum to this preſent matter:Eſay. 52.7. Nah. 1.17.Isa 52:7Nah 1:17 The Lorde offering hope of deliueraunce to his people, ſetteth foorth the comming of them who ſhoulde bring the gladſome tydinges thereof, with a ſingular commendation. Thereby therefore hee hath declared that the office or miniſterie of the Apoſtles is to be had in no leſſe price and eſtimation, by which the tydings of eternall life is brought vntounto vsus. And therevpon it followeth that it commeth from God, for as much as there is nothing to be deſired or prayſe worthy in this worlde, which doth not proceede and come from his hande.

Heere alſo we learne howe greatly the preaching of the Goſpell is to be deſired, and howe highly it is to bee eſteemed of all good men, which is commended in ſuche ſorte by the mouth of God. Neyther is it to bee doubted but that God ſpeaketh gloriouſly of the incomparable price of this treaſure, that all mens mindes may be awaked and ſtirred vp to ſeeke for the ſame greedily. By this woorde feete vnderſtande in this place their comming, by the figure metonymia.

16 But all hauehave not obeyed the Goſpell. This perteyneth nothing to that argument which Paul proſecuteth and followeth in this gradation. And therefore hee doeth not repeate it in the concluſion which foloweth ſtrayghtwayes: but yet it was very neceſſarie & expedient for Paul to ioyne this alſo in ſteed of a preoccupation, leaſt that where as it was ſayde, that the worde doeth alway ordinarily goe before fayth, euen as the ſeede is before the corne, any man ſhoulde reaſon or drawe an argument from the contrary part, and inferre, that fayth muſt needs follow, whereſoeuer the woorde is. For ſo might Iſrael glory, who neuer wanted the worde.Though ordinarily the woorde doeth alway go before fayth, yet fayth doth not alway follow where the worde is. Iere. 53.1. & Iohn 12.38.John 12:38 Therefore it was meete and requiſit for him to declare this in his way or paſſage, y^t many are called who are not choſen. And heriteth a place out of Eſai and Iohn, where the Prophete beeing about to publiſhe that excellent oracle of the death and kingdome of Chriſt, Doth firſt with admiration and wonder ſpeake of the pawcitie and fewneſſe of beleeuers, which in ſpirite appeared ſuch to him, as forced him to cry out: Lorde who hath beleeued our reporte, that is to ſay, the woordes which wee hauehave preached.

For where as the Hebrewe woorde ſhemugnah ſignifieth ſpeech paſſiuely, the Grecians hauehave expounded it acoen and the Latines ſermonem, albeit improperly, yet not in any obſcure or doubtfull ſence. Nowe wee ſee why this exception was added by the way to witte, that no man ſhoulde thinke fayth doeth neceſſaryly followe whereſoeuer the preathing of the woorde doeth flouriſhe.

Notwithſtanding hee noteth the reaſon afterwarde when hee addeth, To whome is the arme of the Lorde reuealed? For hee ſignifieth that there appeareth no profite or fruite of the woorde, but whileſt God doth ſhine vponupon vsus by the bryghtneſſe of his ſpirite, and ſo is the inwarde calling diſtinguiſhed from the outwarde voyce of man. Which inwarde calling is onelyonly effectuall, and proper to the elect. Whereby it is euident, howe foolyſhly ſome men reaſon, that all are indifferently elected and choſen, becauſe the doctrine of ſaluation is vniuerſall, and God doeth indifferently inuite all men vntounto him. For the generalitie of the promiſe alone of it ſelfe, and by it ſelfe doth not make ſaluation common and generall to all: But rather this peculiar p. 142reuelation whereof the prophete maketh mention, reſtrayneth and tyeth it onelyonly to the elect.

17 Therefore fayth commeth by hearing, &c. By the concluſion wee ſee what Paule did reſpect in framing that his gradatiō: Namely to ſhew that whereſoeuer faith is, there God hath alreadie giuen a manifeſt and euident ſigne of his elecion.

Secondly, that he hath powred out his bleſſinge by the miniſtration of the Goſpel, that he might lighten the mindes of men by fayth, and by the ſame fayth alſo might prepare them to call vponupon his name, wherein ſaluation is promiſed to all. And that by this meanes it was teſtified howe the Gentiles were admitted by him into the felowſhip of the eternal inheritāce. And this a worthie and excellent place concerning the vertue and efficatie of preaching, becauſe he doeth teſtifie that fayth proceedeth and ſpringeth from it. Hee confeſſed truely of late, that of it ſelfe it profiteth nothing: but where it pleaſeth the Lorde to worke, this is the inſtrument of his power. And truely both the voyce of man is vnable by his owne vertue to pearce into the ſoule: and alſo … who is mortall woulde bee too proude, if hee were ſaid to hauehave power to regenerate vsus? and alſo the light of fayth is a more high and excellent thing, then that it can be giuen and beſtowed by man. And yet all this doth not hinder, but God may worke effectually by the voyce of man, ſo that hee may beget in vsus fayth by his miniſterie.

Furthermore wee muſt note, that fayth is not grounded vponupon any other doctrine then vponupon the worde of God: for Paule doth not ſay that fayth doeth proceede from eueryevery doctrine,Fayth is grounded vponupon the word of God onelyonly. but hee reſtrayneth it by expreſſe wordes to the worde of God: which reſtraynte were abſurde, if faith might leane or ſtay itſelfe vponupon the decrees of men. Therefore all the inuention of man muſte ceaſe, when as the certayntie of fayth is handled: by this meanes alſo doth that papiſtical dreame and fancie of intricate and intangled fayth fall flatte to the grounde, whiche ſeuereth and deſtracteth fayth from the word. And much more y^t execrable and curſed blaſphemie, which woulde hauehave the authoritie of the woorde to hang wauering and doubtfull, till ſuch time as the authoritie of the Church doth ſtay and eſtabliſh it.

18 But I demaunde hauehave they not hearde? yea truly their ſounde is gone into all the earth, and their wordes into the endes of the worlde.

19 But I demaunde hath not Iſrael knowen? firſt Moſes ſayth, I will prouoke you to enuie by a nation that is not my nation, and I will anger you by a fooliſhe nation:

20 And Eſay is bolde and ſayth, I was founde of them who ſought mee not, I was made knowen to them who did not aſke after mee.

21 But of Iſrael he ſaith, I hauehave ſtretched out my handes dayly to a proude and rebellious people.

18 But I ſay hauehave they not heard, &c. Seeing that by preaching the mindes of men are indewed with the knowledge of God, whiche of it ſelfe breedeth and bringeth forth the inuocation and calling vponupon the ſame God: It remayned to bee examined whether the trueth of God were euer declared and preached to the Gentiles or no. For in that Paule turned to the Gentiles vponupon the ſudden, there was no ſmall offence taken at this his ſudden change and alteration. Therefore hee aſketh this queſtion, whether God had neuer directed and ſent his voice before to the Gentiles, and performed the duetie of a teacher towarde the whole world.

Furthermore to the intent hee might ſhewe howe the ſchoole is generally free and open to all, into the whiche God doeth gather to him ſchollers from eueryevery place, hee citeth the teſtimonie of the prophete, which in appearaunce doeth ſeeme to make little to the matter: for the Prophete ſpeaketh not there of the Apoſtles, but of the dumbe woorkes of God. In whiche hee ſayth the glory of God ſhineth ſo euidently,Pſalme. 19.5.Ps 19:5 as that they may bee ſayde to hauehave their certayne tongue to declare the vertues of God.

This place of Paule hath cauſed the auncient writers to expounde that whole Pſalme allegorically, whoſe ſteppes the poſteritie hath alſo followed. So that without contradiction or controuerſie the ſonne compared to a bridegrome going out p. 143of his chamber was Chriſtians the Apoſtles were vnderſtood by the heauens: They who were more religious, and behaued them ſelues more modeſtly in the interpretation of y^e ſcripture, do think y^t it was properly ſpoken of the building & frame of the heauens, and that Paule did tranſferre it to the Apoſtles by way of alluſion. But becauſe I finde that the ſeruants of God handled y^e ſcriptures eueryevery where with more reuerence,Alluſion, is whē we in reſpect the ſaying or writing of another, that we alſo borrow ſome words thence, or els touch them in our own words and that they wauered not hither and thither ſo licenciouſly, I cannot be perſwaded that Paul abuſed this place in ſuch ſort. Therefore I take this his allegation in the proper & naturall ſence or meaning of the prophet, ſo that the argument may be this, namely, that God hath made his dietie manifeſt to the Gentiles euen frō the beginning of the world, albeit not by the preaching of mē, yet by the teſtimonie of his creatures. For although the Goſpel was not thē hard of among them, yet notwithſtanding the whole frame and workmanſhip of heauen & earth did ſpeake, & did glorifie their authour by their preaching. It appeareth therefore, that God, euen at y^e time wherin he contayned & kept the grace of his couenant with in the people of Iſrael, did not withdraw his knowledge in ſuch ſort from the Gentiles, but that hee did alway ſhewe them ſome ſparke, and light thereof. In deede he made him ſelfe more neerely knowne and manifeſte to his choſen people, ſo that the Iewes might be worthily compared to domeſticall hearers whō he taught familiarly by his holy mouth. Notwithſtanding becauſe he did alſo ſpeake vntounto the Gentiles a far off by the voice of y^e heauēs, by this preāble or foreſigh the ſhewed y^t he would al ſo make himſelf known at the length to the Gentiles. And yet I knowe not why the greek interpreter hath tranſlated the hebrew word kauam, ph…hoggon, a ſounde. For the hebrewe worde ſigninifieth a line ſometime in building, and ſometime in wryting. But concerning this preſent plans, ſeeing it is ſure, that the ſame thing is repeated twiſe, it ſeemeth vntounto me that the heauens are brought in, declaring both by writing & ſpeech y^e power of God to all mankind. For by the word, going forth, the Prophet doth admoniſh vsus that that doctrin, whereof the heauens are y^e preachers and publiſhers, is not ſhutte vp within the narrowe and ſtraight compaſſe of one land or region, but doeth ſounde out into the vttermoſt partes or quarters of the world.

19 But I demaunde, hath not Iſrael knowne &c. This obiection of the contrary part, is taken from the compariſon of the leſſer and greater. Paul hath reaſoned that the Gentiles are not to be debarred and excluded from the knowledge of God, ſeeing that God from the beginning, albeit obſcurely and by ſhadowes, hath manifeſted himſelfe vntounto them, or at the leaſt hath giuen them ſome taſte of his trueth. What then ſhall wee ſay of Iſraell, who was lightened with a farre other light of doctrine? For howe commeth it to paſſe, that prophane men, and ſuch as were ſtrangers, ſhoulde runne to the light beeing ſhewed them a farre off, but the holy ſtocke of Abraham ſhoulde refuſe the light being familiarly and playnely ſeene.

For wee muſt alway reteyne that diſtinction: what nation is ſo renowned or famous, that it hath their Gods approching ſo neere vntounto them,Deut. 4.8.Deut 4:8 as thy God at this day commeth neere to thee?

Therefore it is not from the purpoſe, and impertinent to the matter to aſke this queſtion, why the knowledge (of God), did not conſequently enſue and followe the doctrine of the lawe with which Iſrael was indewed. Firſt Moſes ſaith &c. By the teſtimonie of Moſes hee prooueth that if God ſhoulde prefer the Gentiles before the Iewes, yet there were no abſurditie therein. The place is taken out of that famous Canticle in Deuteronomie,Deut. 32..21Deut 32 where God vpbrayding the Iewes with their vnfaythfulneſſe, doeth denounce and threaten this vengeance agaynſt them, namely, that hee will prouoke them to emulation by taking the Gentiles into his couenant: becauſe that they were reuolted and fallen away to falſe gods. You hauehave (ſayth hee) diſpiſed & reiected mee, & tranſferred & giuen my right & honor to Idols: and I, to be reuenged of this iniurie, in like maner will bring the Gentiles into your place, and will tranſlate that vntounto them which hitherto I hauehave giuen vntounto you. And that coulde not bee done without the denouncing of the Iewes. For heere vponupon ſprang the emulation, of which Moſes maketh mention, that God did appoint or take to him ſelfe a nation whiche were no natiō, & did raiſe vp a new people of nothing, who ſhould poſſeſſe the place frō whence the Iewes were caſt & remoued, euen as they, the true God being forſaken, did giuegive ouer them ſelues to Idols.

p. 144And although at the comming of Chriſt they were not fallen to that groſſe and exernall Idolatrie, it maketh nothing for their excuſe: ſeeing they had prophaned the whole worſhip of God by their inuentiōs: yea at y^e laſt they denied God the father reueyled vntounto them in his onelyonly begotten ſonne Chriſt, which is the higheſt, and extreameſt kinde of impietie. Marke that theſe words, a fooliſhe nation, and no nation are the ſame in effect: becauſe without the hope of eternall life there is no eſſence or being of man properly.

Finally, the beginning and originall of life proceedeth from the light of fayth. Therefore the ſpirituall eſſence or being proceedeth from newe creation: in whiche ſence Paule calleth the faythfull, the worke of God, by the which they are regenerate by his ſpirite, and reformed to his owne image or likeneſſe.

Nowe by this worde, fooliſhe, wee gather all thinges to be meere vanitie in which men bee wiſe without the woorde of GOD.

20 But Eſaias is bolde and ſayeth. Becauſe this propheſie is ſomewhat more playne and cleare, to the intent hee might procure greater attention, hee foreſheweth that it is full of boldeneſſe, as if hee ſhoulde ſay, the prophete did not ſpeake figuratiuely or doubtingly, but in playne and euident woordes, did auouch the calling of the Gentiles. And that which Paule by inſerting or interpoſing of a fewe wordes, hath ſeperated in this place, is to be founde ioyntly together in the Prophete Eſai:Eſai. 65.12.Isa 65:12 where the Lorde denounceth that the time ſhall come wherein hee will tranſlate his grace to the Gentiles: and preſently hee addeth the reaſon, namely, that he was wearie of the contumacie and rebellion of Iſrael, which now by ouer long continuance was become vntollerable to him.

Thus therefore hee ſpeaketh, They who enquired not of mee before, and neglected my name, nowe hauehave ſought after me: (he vſeth the preter perfectence for the future, to ſet downe and note the certainetie of the propheſie) they who ſought not after mee hauehave founde aboue their hope and deſire. I knowe that this place is wholly peruerted by ſome of the Rabbins, as if god did promiſe that he woulde bring to paſſe that the Iewes ſhoulde repent and returne from their defection or falling away (from God.) But there is nothing more euident, then that the Prophet doth ſpeake of ſtrangers, becauſe it followeth by and by in the text: I ſayd, Beholde I am come to a people, who hauehave not called vponupon my name. Therefore without queſtion the Prophet doth pronounce, that it ſhall come to paſſe, that thoſe ſhould be receiued into the houſhold of God, by a new adoption, who beforetime were ſtrangers. That is therefore the calling of the Gentiles, in which notwithſtanding the generall type & figure of the calling of all the faithfull doth appeare. For there is no man who preuenteth the Lorde, but we are all without exceptiō deliuered from y^e bottomles pit of death, by his free merciemercy: where there is no knowledge of him, no deſire of worſhipping him, to conclude, no ſence or feeling of his truth.

21 But of Iſrael, &c. The cauſe is added, why God went to the Gentiles, to witte, for that he ſawe his grace to be ſcoffed at among the Iewes. But to the intent the readers might better perceiue that the excecatiō of the people was noted in the ſecond member, Paul doth expreſſely admoniſhe that the choſen people are vpbrayded with their malice: Worde for worde it is thus. Hee ſayeth to Iſrael: But Paule hath followed the Hebrewe phraſe, becauſe lamed is often put for min. And he ſaith that he did ſtretch out his hande to Iſrael, whome hee did dayly inuite vntounto him, both by his worde, and alſo ceaſed not to intice or allure by all kinde of gentleneſſe and bountifulneſſe, for hee vſeth theſe two meanes to call men.God doth cal vsus vntounto him, not onelyonly by his word, but alſo by his lenitie, bountifulneſſe, and goodnes. &c. Seeing whiles he doth ſo, hee teſtifieth his beneuolence towardes them. Howebeit hee complayneth eſpecially of the contempt of his worde. Which is ſo much the more deteſtable, as God doth more euidently declare his fatherly care, whiles he calleth men vntounto him ſelfe by his worde. And it is a very ſignificant and forceable kinde of ſpeech, namely, that he ſtreatcheth out his hande, becauſe in procuring and furthering our ſaluation by the miniſters of his woorde: Hee doeth reache foorth his handes to vsus, as if a father being ready to take vp his ſonne louingly into his lappe, ſhoulde ſtretche out his armes.

And he ſaith dayly that it ſhoulde be no maruel to any mā, thogh he were wearie of doing good to thē, ſeeing he did auaile & profit p. 145nothing by his aſſiduitie or continual doing good. This is the ſame figure which is in Ieremie, where he ſaith that hee roſe vp early in the morning to admoniſh them.Ie. 7.13. & 11.7. Furthermore their infidelitie is ſet forth by two moſt fit names: for this participle Apeithounta I thinke good to tranſlate ſtubborne or rebellious: & yet Eraſmus, and the olde interpreters tranſlation whiche turne it, not beleeuing, is not altogether to be miſliked. But ſeeing the Prophet accuſeth the people of ſtubborneſſe, and afterwarde addeth that they did erre in wayes which were not good: I doubte not but the meaning of the Greeke interpreter, was to expound the Hebrue worde Sorer by two words: Firſt, calling them a diſobedient and rebellious people, afterwarde a gaineſaying people. For becauſe their contumacie did ſhewe and bewray it ſelfe herein, namely that the people did ſtubbornly reiect the holy admonitions of the Prophets, with an vntamed pride and bitterneſſe.