Commentary on Romans, Commentary · Chapter 11
CHAP. 11.
1 I Demaund then, hath God caſt away his people? God forbid: for I alſo am an Iſraelite, of the ſeede of Abraham, of the tribe of Beniamin.
2 God hath not caſt away his people which he knew before. Know ye not what the ſcripture ſaith of Elias, how he maketh requeſt vntounto God againſt Iſrael, ſaying:
3 Lord, they hauehave killed thy Prophets, & digged down thine altars, and I am left alone, and they ſeeke my life.
4 But what ſaith the anſwere of God to him? I hauehave reſerued to my ſelfe, ſeuen thouſand men, whiche hauehave not bowed the knee vntounto Baal.
5 Euen ſo then at this preſent time there is a remnant, thorow the election of grace.
6 And if it be of grace, it is no more of workes: or els were grace no more grace. But if it bee of woorkes, it is no more of grace: or els were worke no more worke.
I Demande then. &c. That which he hath hitherto ſaid of the cecitie & obſtinacie of the Iewes, might ſeeme to tend vntounto this, as though Chriſt by his cōming had tranſlated the promiſes els where, the Iewes beeing put out from all hope of ſaluation. Therefore he preuenteth that obiection in this place: and ſo moderateth that hee had ſaid before of the reiection of the Iewes, that no man ſhould thinke the couenant which GOD made in old time with Abraham, was nowe abrogated: or that God had ſo forgotten it, that the Iewes now ſhould be vtterly eſtranged from his kingdome, as the Gentiles were before the comming of Chriſt. Hee denieth that, and will ſurely ſtraightwayes ſhewe it to bee falſe. Neither is this the queſtion, whether God hath rightly, or vnrightly reiected his people. For in the former Chapter it hath been proued, that when the people through a prepoſterous zeale did reiect the righteouſnes of God, being iuſtly puniſhed for their pride, they were worthily blinded, and at length cut off from the couenant. So that now the cauſe of their reiection is not in diſputation: but the queſtion is of another matter, namely, although they hauehave deſerued ſuch vengeance of God, whether yet the couenant which God made in old time with the fathers, be aboliſhed, which couenant, that it ſhould through anie infidelitie of men be ouerthrown, were abſurd. For Paul reteineth this principle, ſeeing the adoption of God is free, & is founded vppon God only, & not vppon men, it doeth ſtand firme, what incredulitie ſoeuer of men conſpire to ouerthrow it: this knot muſt be looſed, leaſt the truth and election of God ſhould be thought to depende vponupon the dignitie of men. For I my ſelfe am an Iſraelite. Before hee enter into the cauſe, by the way hee prooueth in his owne example, howe abſurde it is to thinke that nation is vtterly forſaken of GOD. For he was an Iſraelite from the firſte beginning, not a proſelite,The nation of ye Iewes is not vtterly caſt off. or newly receiued into the cōmon wealth of Iſrael. And ſeeing hee was woorthely counted amongeſt the ſpeciall ſeruantes of God, it is an argument that the grace of God did reſt in Iſrael. He therfore taketh the concluſion as proued, which yet he wil afterward open by a neceſſarie diſcourſe. Whereas beſides the title of an Iſraelite, hee calleth himſelfe the ſeede of Abraham, and alſo expreſſeth his tribe, it is to the ende, hee might be counted for a naturall Iſraelite.Phil. 3.4. As to the Philippians: whereas ſome thinke it to ſerue vntounto the commendation of the mercy of God, that Paul came of the tribe of Beniamin, which was almoſt cut off, that ſeemeth to bee forced and farre fetched.
2 God hath not. It is a negatiue anſweare, and with a moderation. For the Apoſtle, in denying preciſely the people to be reiected, had byn contrary to himſelf. But by adding a correction, he teacheth yt it is ſuch a kind of reiection, as the promiſe of God is not thereby made voyde. So the aunſweare is diſtributed into two parts, namely, that God hath not, contrarie to the faith of his couenaunt, reiected the whole progenie of Abraham: neither yet is the effect of the adoption extant in all the ſonnes of the fleſh, becauſe the ſecret eleccion goeth before. So the general reiection could not make, but ſome ſeede might be ſaued: for the viſible bodie of the people was ſo reiected, yt no member ſhould fall awaye from the ſpirituall bodie of Chriſt.Obiection. If anye demaunde, whither circumciſion were not a common pledge of the grace of God to all the Iewes, ſo that they ought all of thē to be counted amongſt the people of God: the anſwere is at hād, becauſe the externall calling by it ſelfe, is vneffectuall without faith, that honour is iuſtly taken from the faithleſſe,Anſweare. which they refuſe being offered. So there remayneth a ſpeciall people, in whom God ſheweth a teſtimonie of his cōſtancy: and Paul bringeth the original of conſtancie, from the ſecret electiō. For here God is not ſaide to reſpect faith, but to ſtand to his purpoſe, that hee might not reiect that people, whom he knewe before.
And heere againe that is to bee noted whiche I admoniſhed before, namely, that by the worde foreknow, Foreknowledge in God is not taken for a bare & naked knowledge of a thing to be.is not vnderſtoode a certaine (I knowe not what) ſpeculation or beholding, whereby God did foreknowe what euerie one woulde bee, but his good pleaſure, wherby he chooſe thoſe vntounto himſelfe for ſonnes, who becauſe they were not yet borne, coulde not inſinuate themſelues into his fauour. So to the Galathians, he ſaith they were knowen of God,Gal. 4.9. becauſe he preuented thē with his fauour, that he might cal them to the knowledge of Chriſt. Now we vnderſtand, although the vniuerſal calling doeth not bring foorth fruite, yet the faith of God is not fallen away, but alway he cō ſerueth a Church, ſo long as the elect remayne aliue: for albeit God doeth indifferently inuite the whole people vntounto him, yet he doth not inwardly draw any, but ſuch as he knoweth to be his, & hath giuen to his ſonne: whom alſo he will keepe faithfully vntounto the ende. Know you not. Seeing there were ſo few, who of the Iewes beleeued in Chriſt, it could hardly be, but by the ſmalneſſe of the number, they ſhould gather that the whole ſtock of Abraham was reiected. And this cogitation alſo would creepe in, namely, that in ſo deformed a ruine there appeared no ſigne of Gods grace. For ſeeing adoption was the ſacred bond whereby the ſonnes of Abraham beeing gathered vnderunder the faith of God, were reteined in the ſame, except the ſame had fallen away, it is no way like that the people could hauehave beene ſo miſerably and vnhappily ſcattered. That Paule might turne away this offence, he vſeth a very fit example. For he ſheweth howe in the time of Elias, there was ſuch a waſte, ſo that now there was no appearance of a Churche, and yet when there appeared no footſtep of the grace of God, the Church of God did lie ſo hidde (as it were) in a graue, that the ſame was woonderfully preſerued. It followeth therefore, they doe naught who eſteeme the Church by their ſence.The Church muſt not be eſteemed according to our ſence. And ſurely if that excellent Prophete, who was indued with ſuch plentie of the ſpirite, when he would by his owne iudgement eſteeme the people of God, were ſo deceiued: what ſhall befall vsus, whoſe greateſt ſharpneſſe, if we be compared with him, is but meere dulneſſe? Wherfore let vsus decree nothing here raſhly, but rather let this abide faſt in our heartes, that there is a Church nouriſhed by the ſecrete prouidence of God, when there appeareth none to our eyes. And withall let vsus remember, that they deale fooliſhly, and proudly, who define the number of the elect according to the meaſure of their ſence. For God hath a meane, vnknowen to vsus, eaſie to himſelfe, whereby he doeth woonderfully keepe his elect, when al things ſeeme loſt. And let the Readers marke this, that Paule doeth here, and els where, diligently compare the ſtate of his time, with the olde condition of the Church, which maketh greatly to the confirmation of our faith, whiles we conſider, nothing doeth happen vntounto vsus at this day, which the holye fathers hauehave not had experience of in olde time. For we know how harde an engine, newnes is, to trouble weak minds, touching ye parcel, in Elias, in the tranſlation I hauehave reteined the phraſe of Paule, becauſe it may ſignifie as much, as in the hiſtorie, or in the things done by Elias: although I thinke rather that Paul ſpake ſo, according to the manner of the Hebrues:In Elias, for, in the hiſtorie of Elias. becauſe Beth which anſweareth the greeke En, is often taken for de of. How hee maketh requeſt vntounto God againſt Iſrael. This ſurely was an argumēt, how much Elias eſteemed of the Lord, yt he doubted not, for his glorie to conſtitute himſelfe an aduerſarie of his owne nation, and to wiſh the vtter ruine thereof, becauſe he thought the religion and worſhippe of God, was periſhed in it. But therein he was deceiued, that he condemned the whole nation, himſelfe only excepted, of ye impietie, which he would hauehave had ſo ſeuerely puniſhed. Furthermore, in ye ſame place which Paul citeth, there is no imprecatiō or wiſhing, but a bare cōplayning.1. Re. 19.10. But becauſe he ſo complaineth, yt he diſpaireth of the whole people, no doubt but ſo he did bequeath them to deſtruction. Let vsus note thē what Elias preached: namely, yt when impietie, had eueryevery where preuayled, and in a manner ouerſpread the whole land, hee thought he had beene left alone.
4 I hauehave reſerued to my ſelfe. Howſoeuer you take a finite number, for an infinite, aſſuredly the Lorde would note a great multitude. Seeing therfore the grace of God preuayled ſo much in thinges moſt deſperate:1. Reg. 19.18. let vsus not lightly condemne all thoſe, whoſe pietie doth not appeare openly vntounto vsus. And withall let this bee thorowly printed in vsus, that although vngodlineſſe rage eueryevery where, and horrible confuſion doeth thruſt it ſelfe in all abroade: yet the ſaluation of manie abydeth ſhut vp vnderunder the ſeale of GOD. But leaſt any vnderunder this pretence, ſhould cocker their ſlouthfulnes, as many doe ſeeke lurking places for their vices, from the ſecrete preſeruatiō of God, we muſt marke agayne,Who are ſaue…. that they are ſaid to be ſaued who abide ſoūd & vndefiled in ye faith of God. And alſo the circumſtance of iudgemēt is to bee noted, namely, that thoſe are they abyde ſafe, who hauehave not ſo muche, as by outwarde diſſimulation proſtrated their bodies to the woorſhippe of Idols. For he doeth not only giuegive vntounto them the puritie of mynde, but alſo that they hauehave kepte their bodies vndefiled from all vncleanneſſe of ſuperſtition.
5 Euen ſo then at this preſent time. He applyeth the example vntounto his time: and to the end he might make al things like, he calleth them a remnant, namely in compariſon of that greate number, whoſe eyes were ſet vponupon vngodlineſſe. Although together alluding vntounto that teſtimonie of Eſay he alleadged before, he ſheweth that yet in a miſerable and confuſed deſolation, the faith of God ſhined: becauſe there remayned ſome remnant. And that he might confirme that more ſurely, he doeth preciſely cāll thoſe, remnauntes, who being left by the grace of God, doe teſtifie that the election of God is immoueable: as the Lorde ſaide to Elias, when the whole people was fallen to Idolatrie, that he had reſerued thoſe ſeuen thouſand. Whereby is gathered, that through his benefite they were preſerued frō periſhing. Neither doth he ſimply preach grace, but now alſo he calleth vsus vntounto election, that we might learne reuerently to depend vppon the ſecrete counſell of God. One propoſition therefore, is, that but a few are ſaued, in compariſon of the great number of them, take vntounto themſelues, the name of the people of God. Another, that thoſe are ſaued whom he hath choſen, without reſpect of merite. For election of grace, after the Hebrue manner, is put for free election.
6 If by grace now then not of workes. This is an amplification taken from the comparing of contraries: for ſuche is the caſe betweene the grace of God, and the merite of workes, that he which mainteyneth the one, ouerthroweth the other. Againe, if no conſideration of workes can be admitted in election, which doth not obſcure ye free goodnes of God, which he would hauehave ſo greatly commended vntounto vsus therein: let thoſe phrenſie perſons, which make ye dignitie which God foreſaw in vsus, ye cauſe of election, ſee what they will anſweare vntounto Paule. For whither you ſhall giuegive place vntounto workes to come or paſt, this ſentence of Paule will alway crye out againſt you, whiche ſayth that grace leaueth no place for woorkes. Paule doth not here diſpute onelyonly of our reconciliation with God, neither of ye meanes or next cauſes of our ſaluation, but he aſcendeth higher,, namely, why God before the world was made, ſome being reiected, did onelyonly chooſe other ſome. And he denieth that God was brought hereunto by any other cauſe, then his meere pleaſure.Looke howe much is giuen vntounto workes in iuſtification, ſo much is taken from grace. For if any place be giuen vntounto workes ſo much he proueth to bee taken from grace. Whereby it followeth, that the foreknowledge of workes is wickedly mixed with election. For if God hauehave choſen ſome, & reiected other ſome, as he foreknew them to be worthy or vnworthy of ſaluation: now ye merite or wages of works being put downe, the ſole grace of God ſhall not raigne, but ſhall onelyonly be in halfe parte, cauſe of election. For as Paule reaſoned before in the iuſtification of Abraham, where wage is payde, there grace is not freely giuen: ſo nowe he taketh an argument from the ſame fountaine, if works come in to be a cauſe, when God adopteth a certayne number of men vntounto ſaluation, then wage is due: and therefore it is not a free benefite. And although he ſpeake here of election: yet becauſe it is a general reaſon which Paule vſeth heere, it ought to bee extended vntounto the whole cauſe of our ſaluation: yt we might knowe, it is ſo often ſayde there is no merite of workes, as our ſaluation is attributed to the grace of God: or rather that we might beleeue the righteouſnes of works is ſo often brought to nothing, as grace is named.
7 What then? Iſrael hath not obtayned that he ſought: but the election hath obtained it, the reſt hauehave beene blynded.
8 As it is written, God hath geuen them the ſpirit of ſlumber, eyes that they ſhould not ſee, and eares that they ſhoulde not heare vntounto this day.
9 And Dauid ſaith, let their table be made a ſnare, and a net, and a ſtumbling blocke, euen for a recompence vntounto them.
10 Let their eyes be darkened that they ſee not, and bow downe their backe alway.
7 What then? Becauſe he was occupied here in a harde queſtion, he maketh a demand as though he doubted. Yet by this kind of doubting, he goeth about to make the anſwere which followeth more certaine: for he inſinuateth yt no other cā be giuen. And that is, namely, that Iſrael in ſeeking ſaluation laboured in vaine: becauſe he wēt about it by a prepoſterous ſtudy. Although he make here no mention of the cauſe: yet ſeeing he had expreſſed it before, aſſuredly he woulde alſo hauehave it vnderſtood in this place. For his wordes are as much as if he ſaid, now it ought not to ſeeme ſtraunge, that Iſrael in ſtriuing vntounto righteouſneſſe, hath profited nothing. And thence is that brought to paſſe whiche he addeth ſtraightwaies of election. For if Iſrael hath obteined, nothing by merite: what hauehave others obteyned, whoſe cauſe or condition was no better? Whence commeth ſo great difference amongſt equals? Here who doth not ſee, it is election only which maketh the difference? And the ſignification of this word is doubtful. For it ſeemeth vntounto ſome to be taken collectiuely for the elect,Election put for the elect themſelues. that the partes of the contrarietie may agree among themſelues: whoſe ſentence I diſlike not, ſo that alſo they graunt vntounto me, that there is ſomewhat more in this worde, then if he had ſaide the elect: namely, that he might inferre, howe there was none other cauſe of obteyning, then election: as if he ſaid, not they who labour truſting to their merits, but they whoſe ſaluation dependeth vppon the free election of God: for he doth preciſely compare that remnant whiche was ſaued by the grace of God, with all Iſrael, or the whole bodie of the people. Whereby it followeth that the cauſe of ſaluation reſteth not in men, but in the meere good pleaſure of God. The reſt hauehave beene blinded. As the elect onelyonly are deliuered from periſhing by the grace of God, ſo, who ſo are not elected, muſt needes remaine in blindnes. For this is the meaning of Paul, that touching the reprobate, the beginning of ruine and condemnation is hence, that they are forſaken of God. The teſtimonies whiche he bringeth, although they are rather gathered out of diuers places of the ſcripture, then taken out of one place, yet all of them ſeeme to be ſtrange from his purpoſe, if you weigh them more neerely by their circumſtances. For eueryevery where you may ſee excecation and hardening to be mentioned, as the ſcourges of God, whereby he puniſhed the offences of the wicked alreadie committed. But Paule here contendeth to proue by them, that they are blinded, not who hauehave already deſerued it, by their wickednes, but which were reprobated of God, before the creatiō of the world. This knot thou maiſt thus briefly looſe, that the originall of wickednes, which ſo prouoketh the furie of God, is the peruerſity of nature, forſaken of God. Wherefore not without cauſe hath Paule cited theſe teſtimonies of eternal reprobation, which proceedeth thence as the fruite from the tree, and riuer from the fountaine. Surely the godleſſe for their ſinnes, by the iuſt iudgement of God are puniſhed with cecitie: but if wee demaunde the fountaine of their periſhing, we muſt hauehave recourſe thither, that they being accurſed of God, can get and bring nothing by all their deedes, ſayinges, and counſailes, then malediction and curſe. Yet the cauſe of eternal reprobation is ſo ſecret, that nothing els remayneth for vsus,The cauſe of eternall reprobation is a deepe ſecret. then to woonder at the incomprehenſible counſaile of God, as at length wee ſhall ſee by the concluſion. And they doe fooliſhly, who as ſoone as there is ſpeech of the next cauſes, vnderunder pretēce of thē, goe about to couer this firſt cauſe, which is hidden from our ſence: as though God had not freely before the fall of Adam determined what hee thought good of all mankinde, becauſe hee doth condemne his corrupt and wicked ſeed, ſecondarily becauſe he doth recōpence to eueryevery one particularly, the reward of their wickedneſſe which they hauehave deſerued.
8 God gaue vntounto them the ſpirite. Eſay 6.9. Mat. 13.14 Iohn 12.…0. Acts 23.26.I doubt not but ye place of Eſay is cited, which Luke ſaith in the Actes was alleaged of him, yet the words being a litle altered. Neither doth he here recite ye words are had with ye Prophet, but only he gathereth this ſentence, namely, that they are indued from aboue with the ſpirit of bitternes, yt they might remaine dull in ſeeing & hearing. Indeede the Prophet is commaunded to harden the heart of ye people, but Paule doth pearce vntounto the fountaine, namely, that a brutiſhe dulnes doth poſſeſſe all the ſences, after that men are deliuered into this madnes, that they ſharpen thēſelues, with poyſonable prouocations againſt the truth. For he doth not only cal that the ſpirite of giddineſſe, but alſo of compunction, namely, where a certaine bitternes of gall doth declare it ſelfe: yea alſo where there is a furie in reiecting the truth. And he ſaith the reprobate are made ſo fooliſh by the ſecret counſaile of God, yt they being amazed can iudge nothing. For in yt they are ſaid, by ſeeing not to ſee, thereby the dulnes of al their ſences is noted. And Paule addeth of his owne vntill this day: leaſt any ſhoulde except, that that prophecie was fulfilled long agoe, and therefore was ſiniſterly drawen to the time of the Goſpel, he preuenteth this obiection, declaring how that excecation which is deſcribed there, was not for one onelyonly day, but did continue together with the incurable pertinacie of the people vntil the comming of Chriſt.
9 And Dauid ſaith. In this teſtimony alſo of Dauid, there is ſome chaunging of the wordes, but which doth not violate the ſence.Pſal. 69.23.24. For thus he ſaith, Let their table bee made a ſnare before thē, & their proſperity their ruine. There is no mention of recō pence or retribution. In ſubſtance they agree ſufficiently. There the Prophet wiſheth vntounto the godleſſe, yt whatſoeuer thing is otherwiſe to be wiſhed for, and wholeſome, might turne to their ruine and deſtruction. And that he noteth by their table and proſperitie. Secondly he bequeatheth them into the cecitie of ſpirit, and eneruation or weakening of ſtrength: the one wherof he ſignifieth by the darkening of their eyes, the other by the bowing of their backe. Furthermore, it is no maruell though it be extended almoſt vntounto the whole nation, ſeeing we know that not only the chiefeſt were enemies vntounto Dauid, but alſo the cōmon people was againſt him: ſo that it may eaſily appeare, howe thoſe thinges which are read there,For ſpirituall ſence, the Author hath Anagoge, which is, when one aſcendeth from an earthly and baſe matter, vntounto an heauenly & high meaning. doe not ſerue onelyonly vntounto a fewe, but vntounto a multitude. Yea if we conſider whoſe Image Dauid was, there ſhall alſo bee an eaſie ſpirituall ſence in the contrary member. Seeing then this imprecation abideth for all the aduerſaries of Chriſt, that their meate ſhoulde bee turned into poyſon to them (as we ſee the Goſpel is vntounto them ye ſauour of death vntounto death) let vsus imbrace the grace of God with humilitie and feare. Adde alſo that ſeeyng Dauid ſpake of the Iſraelites, who were begotten of Abrahā according to ye fleſh, and who then obteyned the firſt place in the kingdome, Paule doth fitly appply his teſtimony vntounto this matter, leaſt the excecation of a greate parte of the people, ſhoulde ſeeme newe or ſtraunge.
11 I demand then, hauehave they ſtumbled that they ſhoulde fall? God forbid. But by their fal ſaluation commeth vntounto the Gentiles, to prouoke them to follow them.
12 Wherfore, if the fal of thē be the riches of the world: & the diminiſhing of them, the riches of the Gentiles, howe much more ſhal their aboundance be?
13 For I ſay vntounto you Gentiles, in as much as I am the Apoſtle of the Gentiles, I magnifie mine office.
14 If by any meanes I might prouoke them of my fleſh, to follow, and might ſaue ſome of them.
15 For if the caſting away of them, be the reconciling of the worlde: what ſhall the receiuing bee, but life from the dead.
11 HaueHave they ſtumbled? &c. Thou ſhalt trouble thy ſelfe greatly in this diſputation, vnleſſe thou obſerue that the Apoſtle ſometime ſpeaketh of the whole nation of the Iewes,A note for the better vnderſtā ding of ye whole diſputation. ſometyme but of particular men. For thence commeth that diuerſitie, that ſometime he ſaith the Iewes were baniſhed from the kingdome of God, cut off from the tree, and by the iudgement of GOD, throwen into deſtruction: other ſome time againe he denieth thē to be fallen from grace, but rather to abyde in the poſſeſſion of the couenaunt, and to hauehave place in the Church of God. So then according to this diſtinction he ſpeaketh now. For ſeeyng the Iewes for the moſt part did reiect Chriſt, ſo that, that peruerſitie did in a manner poſſeſſe the whole nation, and there appeared but fewe amongeſt them of a better minde. Hee demaundeth, whither the nation of the Iewes had ſo ſtumbled, that it were for euer to be diſpaired of, neyther were there any hope of repentaunce lefte. And heere hee woorthily denyeth the ſaluation of the Iewes to be paſt hope, or that they are ſo caſt off, of the Lord, that there is no reſtitution to be looked for, or that the couenant of grace is vtterly extinguiſhed, which God once made with them: ſeeing there remained alway in that nation, a bleſſed ſeede. That his meaning is thus to bee vnderſtoode it appeareth by this, namely, that before he ioyned moſt ſure ruine vntounto excecation, & now maketh hope of riſing againe: which two cold not agree in one. Then they are fallen, & fallen to deſtruction, who were obſtinately offended at Chriſt: yet the nation is not ſo fallen, yt it ſhould follow of neceſſitie, who ſo is a Iewe he is loſt, or fallen away from God. But their fal is ſaluatiō to the Gentiles. The Apoſtle in this place noteth two thinges: namely, that the fall of the Iewes turned to the ſaluation of the Gentiles: but to this end, that they might be kindled with a certaine ielouſie, & ſo bethinke thēſelues of repentance. Surely he reſpected the teſtimonie of Moſes which he had already cited: where the Lorde threatneth Iſrael, that as he was prouoked of them through falſe Gods vntounto emulation: ſo alſo by the lawe of retaliation he would prouoke them with a fooliſh people. The word that is vſed there, noteth ye affection of emulation and ielouſie: namely, that we burne, when we ſee another preferred before vsus. Then if the counſaile of the Lord be, that Iſrael ſhould be prouoked vntounto emulation, Iſrael is not therefore fallen, that hee ſhould be throwen into eternall deſtruction: but that the bleſſing of God,The Iewes are not therefore reiected that they ſhould vtterly periſhe. which was contemned of them, might come vntounto the gentiles: to the end that they alſo at length, might bee ſtirred to ſeeke the Lorde, from whom they are fallen. But there is no cauſe why the readers ſhoulde greatly weary themſelues in applying the teſtimonie: for Paule doth not vrge the proper ſēce of the worde, but only alludeth vntounto the vulgare and knowen manner. For as emulation prouoketh the wife being reiected from her huſband for her fault, that ſhe ſhould ſtudie to reconcile herſelfe: ſo now he ſaith it may come to paſſe, yt when the Iewes ſhall ſee the Gentiles placed in their roome, they beeing touched with the ſorow of their diuorcement, ſhould ſeeke for reconciliation.
12 Wherfore if the fall of them. Becauſe he had taught, that after the Iewes were diuorced, the gētiles entred in their ſteed: leaſt he ſhould make the ſaluation of the Iewes odious vntounto the gētiles, as though the ſaluatiō of the gētiles, ſtood vpō ye deſtructiō of ye Iewes: he preuēteth ye falſe opinion, & putteth downe the cōtrary ſētence, namely, yt nothing ſerueth more to promote the ſaluation of the gētiles, then if the grace of God did flooriſh and aboūd greatly with the Iewes. Which thing yt he might proue, he vſeth an argument frō ye leſſe. If their fall could raiſe vp the Gentiles, and their diminiſhing inritch them, how muche more ſhall their fulnes? For that was done againſt nature, but this ſhoulde come to paſſe by the order of nature. Neither doth it hinder this reaſon, that the word of God came vntounto the Gentiles,If the Iewes receiued the goſpel, it ſhould be ſo farre from hindering, that it ſhould greatly further the faith of the Gentiles. after the Iewes by refuſing of it, had (as it were) vomited it. For if they had receiued it, their faith had brought muche more fruite, then their infidelitie brought by this occaſion. For ſo both the trueth of God had beene confirmed, becauſe it had appeared to be fulfilled in them: and they alſo by doctrine had brought many, whom by their ſtubborneſſe they rather turned away. And he had ſpoken more properly, if he had oppoſed riſing of the gē tiles againſt the fal of the Iewes. Which I therfore note leaſt any ſhould ſeeke here for the elegancie of ſpeech, or be offended at the rudenes of ſpeech. For theſe are ſpoken not to frame the tongue, but the heart.
13 For I ſay to you Gentiles. He proueth by a notable reaſon, that the Gentiles ſhal looſe nothing, if the Iewes returned againe into fauour with God. For he ſheweth that the ſaluation of them both is ſo ioyned together, that by one and the ſame worke it may be promoted. For thus he ſpeaketh vntounto the Gentiles, notwithſtanding I am an Apoſtle peculiarly appointed for you, and therefore ought in a ſpeciall ſort procure your ſaluation committed vntounto me, and (as it were) all other thinges layde apart, to ſeeke that onelyonly: yet I ſhal doe my duetie faithfully, if I can winne any vntounto Chriſt of mine owne nation. And that ſhall be to the glorie of my myniſterie, and ſo for your wealth. For whatſoeuer did ſerue to ſet foorth the myniſterie of Paule, it was an ornament to the Gentiles: whoſe ſaluation was the end thereof. And here alſo he vſeth the verbe Parazeloſai, to prouoke. That the Gentiles might ſeeke for ye euent of Moſes propheſie, ſuch as he deſcribeth,Deut. 32.22. when they ſhould vnderſtand it to be profitable for them.
14 Might ſaue. How the miniſter is ſaid to ſaue.Here note how the miniſter of the worde is ſaid in his manner to ſaue thoſe, whom he hath brought vntounto ye obedience of faith. For the diſpenſation of our ſaluation muſt be ſo moderated, that we know al the vertue and efficacie therof to be in God, and giuegive vntounto him due praiſe: yet that we knowe alſo preaching is an inſtrument to bring to paſſe the ſaluation of the faithful: which although it can profite nothing without the ſpirit of God, yet the ſame ſpirite woorking inwardly it doeth mightily ſhew foorth his vertue.
15 For if the reiection. Some doe lewdely corrupt this place which many count to be obſcure: in my iudgemēt it ought to be ſo vnderſtood, that it is another argument taken from the comparing of the leſſe and greater, to this ſence, if the caſting off of the Iewes could doe ſo much, that it ſhould giuegive cauſe to ye reconciling of the gentiles: of how much more force ſhall their receiuing be? Ought it not euen to raiſe from the dead? For Paul perſiſteth ſtil in this, that the gentiles hauehave no cauſe of enuie, as though, the Iewes being receiued into fauour, their eſtate ſhould be the worſe. He reaſoneth therfore, that ſeeing God hath woonderfully brought life out of death, and darknes out of light, it is much more to be looked for, that the rayſing againe of a people as it were cleane dead, ſhould quicken the gentiles. Neither letteth that which ſome alleadge, namely, that reconciliation differeth not from reſurrection, as we do here vnderſtand reſurrection, namely, whereby we are tranſlated from the kingdome of death into the kingdome of life. For although the thing be one, yet there is leſſe and more weight in the wordes, which ſufficeth to the force of the argument.
16 For if the firſt fruites be holy, ſo is the whole lumpe: & if the roote be holy, ſo are the branches.
17 And though ſome of the braunches bee broken off, & thou being a wild oliue tree, was graft in for them, and made partaker of the roote, and fatnes of the oliue tree:
18 Boaſt not thy ſelfe againſt the branches: & if thou boaſt thy ſelfe, thou beareſt not the roote, but the roote thee.
19 Thou wilt ſay then, the branches are broken off, that I might be graft in.
20 Well: through vnbeliefe they are broken off, & thou ſtandeſt by faith: be not high minded, but feare.
21 For if God ſpared not the naturall branches, take heed, leaſt he alſo ſpare not thee.
6 For if the firſt fruites. Now by comparing the dignity of the Iewes with the Gentiles, he taketh from theſe, pride, and pleaſeth or pacifieth thoſe as much as he cā. For he ſheweth how the gentiles doe no way excel the Iewes, if they pretend any prerogatiue of honour that is their owne: yea if they did ſtriue therin, they ſhould be left farre behind. In which compariſon wee muſt remember, that man is not compared with man, but natiō with nation. Therfore if they be compared together between thē ſelues, herein they ſhalbe found like that they are both the ſonnes of Adam: this only is the difference, yt the Iewes were ſeparated from ye gentiles, that they might be a peculiar people to the Lord. Therfore they were ſanctified by the holy couenant, and adorned with peculier honour, wherwithal the Lord did not voucſafe the gentiles at ye time: but becauſe little vertue of the couenaunt appeared then, he biddeth vsus looke vntounto Abraham and the Patriarches, with whom aſſuredly the bleſſing of God was not in vaine or voide. He therefore gathereth, that hereditarie holineſſe deſcended from them to al the poſteritie: whiche collection could not hold, if he ſpake of the perſons only, and rather had not regard vntounto the promiſe. For it followeth not ſtraightwaies becauſe the father was iuſt, therefore he paſſeth ouer his honeſtie into his ſonne: but becauſe the Lord ſanctified to himſelfe Abrahā vponupon this condition, that his ſeede alſo ſhould be holy:How the whole nation of the Iewes is ſaid to be ſanctified in Abraham. and ſo put ſanctitie not onelyonly into the perſon of Abraham, but alſo into the whole kinred: therupon Paul doth not reaſon amiſſe, that al the Iewes were ſanctified in their father Abrahā. Finally, to prooue that, he bringeth two ſimilitudes: the former being taken from the ceremonies of the law: and the other taken from nature. For the firſt fruites which were offred, did ſanctifie the whole lumpe: likewiſe from the roote, the goodnes of iuice is diſperſed into the braunches: But the ſame reaſon hauehave poſterities with their parents of whom they come, which the lumpe hath with the firſt fruites, and braunches with the roote. Therfore it is no maruell, though the Iewes be ſanctified in their father Abraham. Here ſhall be no difficultie, if thou doeſt vnderſtande ſanctitie to bee nothing els, then ſpirituall nobilitie of ſtocke, and the ſame not proper to nature, but whiche did proceede from the couenaunt. I confeſſe it ſhabe truely ſaid, that the Iewes were naturally holy, becauſe ye adoption was hereditary amongſt them: but now I ſpeake of the firſt nature, according to the which we know all are curſed in Adam. Wherfore the dignity of the elect people (to ſpeake properly) is a ſupernatural priuiledge.
17 And though ſome of the braunches. Now hee toucheth the preſent dignitie of the Gentiles, which is no other, thē that ſhould be of braunches, if any being taken from ſome other place, were grafted into ſome noble tree. For the original of the Gentiles, was (as it were) of a wilde and barren oliue: becauſe they founde nothing in their whole petegrie but malediction. Therfore whatſoeuer glorie they hauehave, that is of the newe grafting and not of the olde ſtocke: there is then no cauſe why the Gentiles ſhould boaſt themſelues of any honour of theirs, aboue the Iewes. Adde alſo, that Paule doth prudently mittigate the bitterneſſe, not ſaying, the whole top of the tree was cut off, but certayne of the branches were brokē: as God did nowe and then take ſome among the gentiles, whō he might graft in the ſacred and bleſſed ſtocke.
18 But if thou doeſt boaſt thy ſelfe, thou doeſt not beare the roote. The gentiles cannot contend with the Iewes of the dignitie of their kinred, but they muſt ſtriue with Abraham: whiche were too bad, ſeeing he is inſteed of a root, on the which they are borne and moued. Looke therfore how abſurd it ſhould be for the braunches proudly to boaſt themſelues againſt the roote: ſo abſurde it were for the gentiles to glorie againſt the Iewes: namely in reſpect of the excellency of kinred. For Paule would hauehave it alway weighed, whence the beginning of ſaluation is. And we knowe, after Chriſt by his comming had pulled downe the partition wall, the whole worlde was repleniſhed with that grace, which God before had layde vp with an elect people. Whereby it followeth, that the calling of the gentiles is like to a grafting, neither did they otherwiſe growe vppe into the people of GOD, then as they tooke roote in the ſtocke of Abraham.
18 Thou wilt ſay then. In the perſon of the gentiles he pronounceth whatſoeuer they could pretend for themſelues: and that was ſuch, that it ſhoulde hauehave beene ſo farre from puffing them vp, that rather it ſhoulde giuegive vntounto them, matter of humilitie. For if the cutting off, of the Iewes, was through vnbeliefe, and the grafting in of the Gentiles by fayth: what remayneth, but that by acknowledging the grace of God, they might thereby bee prepared to modeſtie and ſubmiſſion?What kinde of feare true faithe doth begette in vsus. for this aryſeth from the nature of fayth, and is proper in it, that it ſhould begette in vsus the humbling of our ſelues, and feare. But vnderſtand that feare, which is not contrary to the aſſuraunce of fayth: For Paul would not hauehave our faith to wauer, or to change with any doubting, muche leſſe woulde hee hauehave vsus to bee ouerthrowen or to tremble. What kinde of feare then ſhall this be? namely as the Lord biddeth vsus beſtow our ſelues in the conſideration of two thinges, ſo it is meete a twofold affection ſhould proceede thence. For he would hauehave the miſerable condition of our nature to be ſtil conſidered of vsus, the ſame can bring forth nothing but horror, wearines, anxietie, and deſperation: and ſo it is meete we ſhould be vtterly throwne downe and broken, that at length we might mourne to him. Yet that horror holdeth not frō the conſideration of our conceite, but our mindes truſting to his goodnes may abide calme: yt wearines hindreth not, but wee may enioy full conſolatiō in him: yt anxietie & deſperation letteth not but we obtayn ſure ioy & hope wt him. Therfore he doth nothing els but oppoſe this feare of the which hee ſpeaketh as a preſeruatiue againſt proud contempt: becauſe as eueryevery one taketh more vntounto him then is meete, ſo he is too ſecure, & at the length inſolēt againſt others: therfore ſo far forth we are to feare, leaſt our heart being lift vp by pride do aduance it ſelfe. But he ſeemeth to caſt a dout of ſaluation, whiles he admoniſheth them to take heed, leaſt they alſo be not ſpared. I anſwere, ſeeing this exhortatiō ſerueth to the taming of the fleſh, which alway is inſolent,As we are not to doubt of ſaluation, ſo we muſt neither be ſecure nor inſolent. yea euen in ye ſonnes of God, it derogateth nothing, from the certainetie of ſaluation. But chiefly we are to note, and remember that I ſaid of late, namely that the ſpeech of Paul is not ſo much directed againſt priuate men, as againſt the whole bodie of the Gentiles: amongſt whom there might be many vainely puffed vp, profeſſing rather, thē hauing fayth. For their cauſe Paul (not amiſſe) threatneth cutting off to the Gentiles: as wee ſhall ſee afterwarde agayne.
21 For if he ſpared not the naturall braunches. This is a moſt ſtrong reaſon to beate downe all ſecuritie. For the reiection of the Iewes ought neuer to be remembred, but it ſhoulde pearce and ſhake vsus with horrour. For what was it did deſtroy them, but that through the retchles ſecuritie of ye preeminence they had gotten, they contemned the iudgement of God? they were not ſpared when they were naturall braunches: what then ſhall become of vsus being wilde and forraine, if wee waxe proude aboue meaſure? But this cogitation, as it prepareth vsus vntounto diſtruſt of our ſelues, ſo it cauſeth vsus that we cleaue faſter and more ſurely to the goodneſſe of God. And heere againe it appeareth more certaynely, that the ſpeeche is generally directed vntounto the bodie of the Gentiles, becauſe this cutting off, of the which he ſpeaketh, coulde not agree vntounto priuate men, whoſe election is immutable, namely being founded vponupon the eternall purpoſe of God. Therefore Paule denounceth agaynſt the Gentiles, if they aduaunce them ſelues agaynſt the Iewes, that there is prepared a rewarde for their pride, becauſe God wil againe reconcile to himſelfe that former people, with whom he made a diuorcement.
22 Beholde therefore the lenitie, and ſeueritie of God: towardes them which hauehave fallen, ſeueritie: but towarde thee lenitie, if thou doeſt abide in his lenitie. Otherwiſe thou ſhalt alſo be cut off.
23 And they, if they abide not in their vnbeliefe, ſhall bee graffed in. For God is able to graffe them in agayne.
24 For if thou waſt cut out of the Oliue tree, which was naturall to thee, and waſt graffed contrary to nature, in a right oliue tree: howe much more ſhall they which are by nature, be graffed in their owne oliue tree?
22 Beholde therefore. By putting downe the thing it ſelfe, yet hee doth more clearely and amply confirme, that the Gentiles hauehave none occaſion to bee proude. They doe ſee in the Iewes an example of Gods ſeueritie, which ought to feare them: but in them ſelues they hauehave a teſtimonie of his grace and goodnes, whereby they ought to be prouoked vntounto thankfulneſſe only, and to prayſe the Lord and not themſelues. Theſe woordes therefore are as much as if he ſaid, if thou doeſt triumph at their calamitie, firſt remember what thou waſt, for ye ſame ſeueritie of God did hang ouer thy head, but that thou waſt deliuered by his free merciemercy. Secondly conſider alſo what thou art now: for thou ſhalt not otherwiſe be ſaued, then if thou acknowledg the merciemercy of God wt humilitie: but if thou forgeting thy ſelf, doeſt inſolently triumph, the ſame ruine doth abide for thee into the which they are fallen. For it is not inough to hauehave once imbraced the grace of God, vnles through the whole courſe of life,It ſufficeth not to hauehave begun well. thou doeſt follow his calling. For they who are illuminated of the Lorde muſt alway think of perſeuerance, ſeeing they abide not in the goodnes of God, who after they hauehave ſometime anſwered his calling, at length begin to diſpiſe ye kingdom of God: & ſo by their vnthankfulnes deſerue to be blinded again. Furthermore he doth not one by one ſpeak vntounto eueryevery one of the godly, but (as we ſaid before) he compareth the Gentiles together with the Iewes. In deed it is true, that eueryevery of the Iewes did receiue the rewarde of their incredulity, when they were baniſhed from the kingdom of God, and who ſo of the Gentiles were called, they were the veſſels of the mercy of God: but in the meane while the counſell of Paul is to be holden. For he would hauehave the Gentiles to depend vponupon the eternall couenant of God, that they might ioyne their ſaluation with the ſaluation of the elect people. Againe leaſt the reiection of the Iewes ſhould breede offence, as though their olde adoption were void: he would hauehave thē terrified by ye exāple of puniſhement, yt they might reuerently hauehave that iudgement in admiration. For whence commeth ſo great licenciouſnes of curious diſputations, but yt we do almoſt neglect thoſe things, wt ought worthily to inſtruct vsus vntounto humilitie? & becauſe he deſputeth not of eueryevery one of the elect particularly, but of ye whole body, a condition is added, if they ſhal abide in his lenitie. In deed I cōfeſſe, ſo ſoone as any abuſeth the goodnes of God, he is worthy to bee depriued of the offered grace: but improperly ſhould this be ſpoken of any of the godly particularly, that God had therefore merciemercy on him, when he choſe him, if ſo that he did abide in his mercy. For the perſeuerāce of faith, which maketh perfect ye effect of the grace of God in vsus, proceedeth from election. Paul therefore teacheth,This is a neceſſarie watchword in all ages. that the Gentiles are receiued into the hope of eternall life, vponupon this condition, that by their thankfulneſſe they ſhoulde holde the poſſeſſion of it. And ſurely that horrible defection of the whole worlde which followed afterward, doth plentifully teſtifie how this admonition was not in vayne. For when God had almoſt in a moment ſo watered far & wide with his grace, that religion floriſhed eueryevery where, ſhortly after the veritie of the Goſpel vaniſhed, & the treaſure of ſaluation was taken away. And whēce came ſo ſudden a change, but becauſe the Gentiles were fallen from their calling? otherwiſe thou ſhalt alſo be cut off. Nowe we vnderſtand in what ſence Paul threatneth vntounto them cutting off, whom before he confeſſeth to be graffed into the hope of life by the election of God. For firſt, albeit this can not happen to the elect, yet they ſtand in neede of ſuch exhortation, to tame the pride of the fleſhe: which as it is in trueth contrary to their ſaluation, ſo ought it to be terrified with the feare of damnation. As chriſtians therefore are illuminated by fayth, they heare to their aſſuraunce, that the calling of God is without repentaunce: but as they carrie the fleſhe about with them, which wantonly kicketh agaynſt the grace of GOD, by this ſpeeche they are taught vntounto humilitie, take heede thou bee not cut off. Howebeit that reſolution which I brought is to be remembred, namely that Paul ſpeaketh not here of ye particuler electiō of eueryevery one, but oppoſeth the Iewes to the Gentiles: and therfore in theſe words he doth not ſo muche ſpeake vntounto the electe, as vntounto ſuche as did falſely boaſt them ſelues to hauehave gotten the place of the Iewes. Yea he ſpeaketh vntounto the Gentiles to geather, and generally the whole bodie, wherein many were onelyonly in title faythfull and the members of Chriſt. Whereas the demaunde is made of particuler men, howe any may be cut off from the grafting, and howe after the cutting off he may be graffed in agayne: ſet before thee a threefolde forme of graffing,A threefolde for me of grafting, and a twofolde forme of cutting off to be conſidered. and a twofolde forme of cutting off. For the children of the faithfull are graffed in, to whome the promiſe is due by the couenant made with their fathers: ſecondly they are alſo graffed in, who conceiue the ſeede of the goſpel in them, but which either taketh no roote or els is choked before it come vntounto fruite: thirdly the elect are graffed in, namely who are illuminated by the immutable purpoſe of GOD vntounto eternall life.
The firſt ſorte are cutte off, when they refuſe the promiſe giuen to their fathers, or elſe doe not receiue it, through their vnthankfulneſſe. The ſeconde, When the ſeede of the Goſpel withereth and is corrupted in them. The perill of which euill ſeeing it hangeth ouer all men, in reſpect of their nature: wee muſt confeſſe that this admonition which Paule vſeth, doth in ſome ſort appertayne vntounto the faythfull, leaſt they ſhoulde cocker them ſelues in ſlothfulneſſe of the fleſhe. But concerning the preſent place, it ought to ſuffice vsus, that the ſame puniſhment which God executed vponupon the Iewes, is denounced againſt the Gentiles, if they ſhall become like vntounto them.
23 For God is able. This were a colde argument with prophane men. For howeſoeuer they graunt power vntounto God, yet becauſe they beholde it a farre off, as thoughe it were included in heauen, they doe for the moſt part depriue it of his effect. But becauſe the faithfull, as often as they heare the power of God to be named, do behold it as a preſent worke, hee thought this reaſon ſufficient to pearce their mindes. Adde alſo that hee taketh this as a maxime granted, namely that God did ſo puniſh the vnbeliefe of the people, that yet he forgate not his merciemercy: as els often, after he had ſeemed to hauehave baniſhed the Iewes from his kingdome, hee reſtored them agayne. And by compariſon he ſheweth, howe much more eaſily the preſent ſtate of thinges might be vndone, then it was done: namely howe much more eaſie it is that the naturall branches, if they were put in their place, whence they were cut, ſhoulde take ſubſtaunce from their owne roote, then wilde and barren branches ſhoulde doe it of another. For the ſame proportion was between the Iewes & the Gētiles.
25 For I woulde not, brethren, that yee ſhoulde be ignorant of this miſterie, leaſt ye ſhould be arrogant in your ſelues: that cecitie is partly come to Iſrael, vntil the fulnes of the gentiles be come in.
26 And ſo all Iſrael ſhalbe ſaued. As it is written, the deliuerer ſhall come out of Sion: and hee ſhall turne away the vngodlineſſe from Iacob.
27 And this ſhalbe my couenaunt to them, when I ſhall take away their ſinnes.
25 I woulde not hauehave you ignoraunt. Here he prepareth his auditours vntounto greater attentiō, whiles he profeſſeth that he will vtter a thing which otherwiſe is ſecrete. Neither doeth hee that without cauſe: for hee goeth about to conclude this exceeding harde queſtion, in a briefe and playne ſentence: and yet he openeth that, no man woulde euer hauehave looked for. But the cauſall particle, leaſt yee ſhoulde bee arrogant in your ſelues, doth declare what his purpoſe is now: namely to brydle the inſolencie of the Gentiles, leaſt they ſhoulde waxe proud againſt the Iewes. Furthermore, this admonition was verie neceſſarie, leaſt the falling away of that people, ſhoulde trouble the weake aboue meaſure, as though the ſaluation of them all were for euer to bee deſpaired of. Although the ſame at this day is no leſſe profitable for vsus, to the ende wee might knowe, that the ſaluation of a nomber left, which the Lorde at length will gather vntounto him ſelfe, lyeth hidde as it were ſealed with a ſignet.
And ſo often as longer delay ſhall put vsus in diſpaire thereof, let vsus remember the name of myſterie: whereby Paule clearely admoniſheth, that the maner of their conuerſion, ſhall neyther bee common nor vſuall. And therefore they doe lewdly, who ſhall goe about to meaſure it by their owne ſence. For what is more peeuiſhe, then to count that incredible, whiche is remooued from our ſence? Seeing it is therefore called a myſterie, becauſe it is incomprehenſible vntill the time of reuelation. Furthermore it is opened to vsus as to the Romanes, that our faith being content with the worde, might ſupporte vsus with expectation, vntill the effect it ſelfe come to light. That cecitie hath partly. I ſuppoſe the worde partly, neyther ſimply to reſpect the time, nor multitude: but I vnderſtande it to bee put, for, in a ſort. By which particle hee ſeemeth vntounto me, onelyonly to goe about to temper a worde otherwiſe bitter or ſharpe by it ſelfe. And the word, vntill, doth not inferre the proceeding or order of time, but rather is as much as if it were ſaid, that the fulneſſe of the Gentiles, &c.
The meaning then ſhalbe, that God did ſo in a ſort blind Iſrael, that whiles they refuſe the light of the goſpel, it might be tranſlated to the gentiles: and they might occupie the poſſeſſion was emptie. Therefore this cecity ſerueth the prouidence of God, to woorke the ſaluation of the gentiles which he had ordeined.What is meant by the fulnes of the Gentiles. And the fulnes of the Gentiles is taken for a great concourſe. For it was not then as before, that ſome fewe Proſelites did aſſemble themſelues to the Iewes: but there was ſuche a chaunge, that ye Gentiles almoſt made the ſubſtance or bodie of the church.
26 And ſo all Iſrael. Many vnderſtand this of the people of ye Iewes, as though Paul ſaid, ye religion ſhould be reſtored againe amongſt thē as before: but I extend ye name of Iſrael vntounto all ye people of God, to this ſence, whē ye gentiles ſhalbe come in, the Iewes alſo ſhall turne from their defection vntounto the obedience of faith: and ſo the ſaluation of the whole Iſrael of GOD ſhalbe fulfilled, which Iſrael muſt be gathered of them both: yet ſo, that the Iewes hauehave the firſt place, as the firſt borne in the houſe of God. This interpretation doeth therefore ſeeme vntounto me more conuenient, becauſe Paule here goeth about to note the conſummation of the kingdome of Chriſte, which is not included in the Iewes, but cōprehendeth the whole worlde. In the ſame maner, to the Galathiās he calleth ye church conſiſting together of Iewes & gentiles, the Iſrael of God, by that,Gal. 6.16. oppoſing ye people gathered from the diſperſion, to the carnal ſonnes of Abrahā, who were fallen away from his faith: as it is written. By this teſtimonie of Eſay he doth not confirme the whole ſentence, but one member onelyonly: namely that the ſonnes of Abraham are partakers of redemption. For if any take it, that Chriſt was promiſed and offered to them, but becauſe they did refuſe him, they were depriued of his grace: the wordes of the Prophete expreſſe more, namely that there is ſome number left, which after it repenteth, ſhall inioy the grace of deliueraunce. And yet Paule citeth not worde for worde, that is reade with Eſai,Eſai. 59.20. the redeemer (quoth hee) ſhall come to Sion, and they which ſhall repent from iniquitie in Iacob, ſaith the Lorde. But it becommeth not vsus to be too curious herein. For this is to bee regarded, howe fitly the Apoſtles apply vntounto their purpoſe, whatſoeuer probations they bring out of the old teſtament: ſeeing they coueted nothing els, then as it were by the finger to point out, that the readers might he led vntounto the fountaine.
Furthermore, although in this prophecie, deliuerance be promiſed vntounto the ſpirituall people of God, vnderunder whom the gentiles are conteyned: yet, becauſe the Iewes are the firſt begotten, that whiche the Prophete denounceth, muſt needs be chiefly fulfilled in them. For in that the Scripture calleth all the people of God Iſraelites, that is aſcribed to the excellencie of that nation, which God preferred before all others. Secondly, he ſaieth that he which ſhall redeeme, ſhall come, namely, vntounto Sion, hauing reſpecte vntounto the olde couenaunt. Hee addeth alſo, that hee ſhall bee redeemed in Iacob, whiche ſhall turne from his tranſgreſſion. In which words God doth plainely chalenge vntounto himſelfe a certaine ſeede, that the redemption might be effectual in the elect and peculiar nation.
Eſay. 59.20.And albeit the phraſe of ſpeech which the Prophet vſeth did ſerue better to the purpoſe: namely, Shall come to Syon: Yet Paule made no religion in the matter, to follow the commō receiued tranſlation, where it is ſaid the redeemer ſhall come out of the hill of Syon. And there is alſo like reaſon of the ſeconde parte, Hee ſhall turne iniquities from Iacob. For Paule thought it ſufficient, onelyonly to reſpect this, (becauſe the proper office of Chriſte is to reconcile vntounto God a people that is a reuolter from the Lorde, and couenant breaker) that vndoubtedly there was ſome conuerſion to bee hoped for, leaſt they ſhould all periſh together.
27 And this is my couenant vntounto them, when I ſhall take away their ſinnes. Notwithſtanding Paule had brieflie touched, in the former propheſie of Eſai, the office of the meſſias, yet that hee might aduertiſe the Iewes, what they were principally to hope for of him, hee purpoſely addeth theſe fewe wordes out of Ieremie to the ſame ende.Iere. 31.33. & Heb. 8.8. & 10.16. For in the former place is not reade that a newe couenant ſhoulde come. This alſo appertayneth to the confirmation of the cauſe hee hath in hande. For that which hee ſpake of the conuerſion of the people, in ſo obſtinate a ſtubbornneſſe, might ſeeme incredible. Therefore hee remoueth this impediment, by ſaying the newe couenant conſiſteth in the free remiſſion of ſinnes. For it may be gathered out of the words of the prophete, that God hath no more to do with an Apoſtata people, but ſo far as he ſhall as well remit the crime of their faithleſneſſe, as other ſinnes.
28 As concerning the Goſpel they are enemies for your ſakes: but as touching the election: they are beloued for their fathers ſake.
29 For the giftes and calling of God are without repentance.
30 For you alſo were faithleſſe towardes God, but now hauehave obteined merciemercy through their vnbeliefe:
31 So they nowe are become vnbeleeuers, becauſe yee hauehave obteined mercy: that they alſo may obteyne merciemercy.
32 For God hath ſhut all vnderunder beleefe, that hee might hauehave mercy on all.
28 As concerning the Goſpel. Hee ſheweth howe that which was euill in the Iewes, did not ſerue to the ende that they ſhould therefore be contemned of the Gentiles, vnbeliefe was ye chiefe crime in them. And Paule ſheweth they were ſo for a time through the prouidence of God blinded, that a way might be made for the goſpel vntounto the Gentiles: and yet they not for euer excluded from the grace of God. Hee confeſſeth therefore that preſently they were alienated from God, by occaſion of the goſpell, that this way, that ſaluation which was laide vp with them might come vntounto the Gentiles: and yet God not vnmindfull of that couenant whiche hee made with their fathers, and wherein hee teſtified that in his eternall counſaile hee loued that nation. And this hee proueth by a notable ſentence: namely, that the grace and calling of God cannot bee voide. For this is the meaning of theſe wordes. The giftes and calling of God are without repentance. Hee hath put gifts and calling by the figure Hypallage, for the benefite of calling: neither ought this to bee vnderſtood of eueryevery particuler calling,Paul in this diſputatiō ſpeaketh of the general calling of a whole nation, and not of the particular calling of eueryevery one. but of that whereby God adopted the poſteritie of Abraham into couenant: ſeeing the diſputation was ſpecially of this, as a little before vnderunder the name of election hee noted the ſecrete counſaile of God, whereby the Iewes were diſtinguiſhed from the Gentiles. For this is to be obſerued, that the queſtion is not of ye priuate election of eueryevery one, but of the common adoption of an whole nation, which for a time in outward appearance might ſeeme to bee fallen, but not cut downe by the rootes. Becauſe the Iewes were fallen from theyr prerogatiue, and ſaluation promiſed thē, that there might be ſome hope of the remnant, Paul proueth that the counſaile of GOD ſtandeth firme and immutable, whereby hee vouchſafed once to chooſe them vntounto himſelfe for a peculier people. If then it cannot bee that the Lorde ſhould fall from that couenant which hee eſtabliſhed with Abraham, I will bee the God of thy ſeede: hee hath not vtterly taken his fauour from the people of the Iewes,Gen. 17.7. hee doth not oppoſe the Goſpel to election, as though they were contrary one to the other: for whome God hath choſen, thoſe hee calleth: but becauſe the Goſpell was ſodenly beſides the expectation of the worlde publiſhed to the Gentiles, hee worthily compareth this grace, with that olde election of the Iewes, which ſo many ages before was manifeſted. Election therefore is named of antiquitie, becauſe in that part of the world is paſt, God did choſe vntounto himſelfe one people. Hee ſaith for the fathers, not as though they gaue any cauſe of louelove, but for that the grace of GOD deſcended from them to the poſteritie, according to the forme of the couenaunt, Thy God, and of thy ſeede. Howe the gentiles hauehave obteined mercy by ye vnbeleef, it is alreadie declared: namely, God beeing angrie with the Iewes for their infidelitie, conuerteth his fauour vntounto the Gentiles. And wheras it is ſtraight wayes added, they became incredulous for the mercy ſhewed to the Gentiles, it is ſomething harde: yet there is no abſurditie in it,How it is ſaide the Iewes became vnbeleeuers through ye mercy ſhewed to the gentiles. becauſe Paule doth not ſet downe the cauſe of their excecation or blinding, but onelyonly ſheweth that that was taken from the Iewes, which GOD tranſlated to the Gentiles.
Furthermore, leaſt the Gentiles ſhoulde thinke that they obteyned that by the merite of theyr faith, which the Iewes loſte through their incredulitie, there is onelyonly mention made of mercy. The ſumme therefore is, becauſe God woulde ſhewe mercy vponupon the Gentiles, by this occaſion the Iewes were depriued of the light of faith.
32 For God hath ſhut vp. &c. A notable ſentence wherby he declareth there is no cauſe why they ſhoulde diſpaire of others, which hauehave ſome hope of ſaluatiō for whatſoeuer they are now, they were as al others are: ſo thē, if through ye only mercy of god they hauehave eſcaped forth frō vnbeliefe, they ought to leaue place vntounto ye ſame mercy for others alſo. For as cōcerning gyltines he maketh ye Iewes equal with ye gētiles, yt both of them might vnderſtand, the way to ſaluation is open to others as well as vntounto them. For there is one only mercy of God which ſaueth: & yt may offer it ſelfe vntounto them both. This ſentence therfore anſweareth that teſtimony of Oſe, which he cited before:Oſe. 9.25. I wil call that my people was no people. Moreouer, his meaning is not that God doth ſo blind al men, as though their incredulity were to be imputed to him: but by his prouidence he hath ſo diſpoſed it, that all ſhould be guilty of incredulity, and ſo he might hauehave them ſubiect to his iudgement: to this end verily that all merits being buried, ſaluation might be of his only goodnes. Here therefore Paul intendeth two thinges. Firſt, that there is nothing in anie man, wherefore he ſhould be preferred before others, beſides ye meere grace of God. And ſecondly, that God in the diſpenſation of his grace is not let, but hee may beſtow the ſame vppon whom hee wil. There is an Emphaſis in this word mercy, for it ſignifieth that God is tied to none, & therefore doth ſaue all freely, becauſe all are in like ſort loſt. Furthermore, their dotage is too groſſe, who gather from hence that all ſhalbe ſaued. For Paul meaneth ſimply that as well Iewes as gentiles, are ſaued no other way then by the mercy of God: leaſt he ſhoulde leaue vntounto any ſome matter of complaint. And ſure it is this mercy is offered indifferently vntounto all, but which ſeeke it by faith.
33 O the deepenes of the riches, & wiſedom, & knowledge of God, how incomprehenſible are his iudgementes, and his wayes paſt finding out.
34 For who hath knowen the minde of the Lord? Or who hath beene of his counſaile?
35 Or who hath giuen to him firſt, and it ſhalbe reſtored him againe.
36 Becauſe all things are of him, and by him, and for him. To him be glorie for euer Amen.
33 O the deepeneſſe. Here firſt of all the Apoſtle burſteth foorth into a ſpeech which voluntarily ariſeth from the conſideration of the workes of God with the faithfull. Secondarily, he doth by the way reſtrayne the boldnes of impietie, which is wont to murmure againſt the iudgements of God. Therefore when we heare, O the deepenes. It cannot be ſaide how auaileable this admiration ought to be, to beate downe the temeritie of the fleſhe. For after he had diſputed out of the worde and ſpirite of the Lorde, at length being ouercome with the highneſſe of ſo great a ſecrete, he can doe nothing but woonder and crie out, yt theſe riches of the wiſedome of God are deeper, then our reaſon is able to pearce into them. If therfore at any time we enter into talke of the ſecret counſels of God, let this bridle bee put alway before our wit and tongue, that when we hauehave ſpoken ſoberly & within the bounds of the word of God, at length our diſputation end with an admiration. Neither ought we to be aſhamed, if we be no wiſer then he, who being rapt euen into the third heauen, had ſeene ſecrets not to be opened vntounto man: yet here could finde no other end, then ſo to humble himſelfe. Whereas ſome reſolue the words of Paule thus. O the deepe riches and wiſedome, and knowledge of God: as though the nowne deepe were put for a common Epitheton, expounding riches for liberality: it ſeemeth vntounto me to be wreſted. Therefore I doubt not but he extolleth the deepe riches of wiſedome and knowledge in God. Howe incomprehenſible. By diuers words according to the vſual iteration of the Hebrues, he expreſſeth the ſame thing. For hauing ſpoken of iudgements,Way is put for the reaſon or maner of Gods iudgement. he addeth wayes for the rules or reaſon of doing, or order of gouerning of his iudgementes. And ſtill he perſiſteth in his exclamation: wherein the more hee extolleth the highnes of the ſecrets of God, the more hee frayeth vsus from the curioſitie of ſearching. Let vsus learne therefore to ſearche after nothing in the Lord, but which he hath reuealed by his ſcriptures, for otherwiſe we enter into a labyrinth, whēce there is no eaſie paſſage: for it is to be noted that heere the queſtion is not of eueryevery the myſteries of God, but of thoſe which being layde vppe within himſelfe, he wil hauehave onelyonly to be wondered at & reuerenced of vsus
34 For who hath knowne the minde of the Lorde? Here hee beginneth as it were by laying hands on them, to bridle the boldneſſe of men, leaſt they ſhoulde murmure againſt the iudgements of God, and that hee doeth by two reaſons. The firſt is, that all men are altogether blinde to conſider the predeſtination of God, by their owne ſenſe: and to diſpute of a thing that is vnknowne, is temeritie and wickedneſſe. The ſecond reaſon is, that wee hauehave no cauſe to complaine of God, ſeeing no man can ſay, that God is a debter vntounto him: but on the contrary all men are bounde vntounto him for his bountifulneſſe.
Let eueryevery one therefore remember to keepe his minde within this compaſſe, leaſt in ſeeking after predeſtination, he be carried aboue the reuealed will of God: ſeeing we heare that man can iudge no more heerein, then the blinde in darkneſſe. Whiche neuertheleſſe maketh not to ſhake the certaintie of faith, whiche ariſeth not of the dexteritie of mans wiſedome, but of the onelyonly illumination of the ſpirite.What moderatiō muſt be vſed in ſpeaking of the myſteries of God. For euen Paule himſelfe in another place, after hee hath teſtified, that all the myſteries of God doe farre exceede the capacitie of our vnderſtanding, ſtraightwayes addeth, that the faithfull vnderſtande the minde of the Lorde: becauſe they hauehave not receiued the ſpirite of this worlde, but the ſpirite whiche is giuen them of God: by the which they are taught of his goodneſſe, which otherwiſe is incomprehenſible. Therfore as wee are not able by our owne ſtrength to finde out the ſecretes of God: ſo by the grace of the holy ſpirite wee hauehave acceſſe into the ſure and cleere knowledge of them. Nowe if it bee our partes to followe the ſpirite our guide, whereſoeuer the ſame leaueth vsus, there we are to ſtay, & as it were ſtande ſtill. If any couet to know more, then hee hath reuealed, hee ſhall be ouer come with the brightneſſe of that inacceſſable light.Eſay. 40.13. 1. Cor. 2.06, That diſtinction which I brought of late, betweene the ſecrete counſaile of God, and his reuealed will in the ſcripture, is to bee remembred. For albeit all the doctrine of the ſcripture, in highneſſe, exceede the wit of man, yet is not the way thereunto ſhut vp againſt the faithfull, which doe reuerently, and ſoberly followe the ſpirite for their guide. But there is another conſideration of his ſecrete counſaile, the depth and height whereof cannot by ſearching be come vntounto.
35 Who hath giuen to him firſt. Another reaſon, whereby the righteouſnes of God is mightily defended againſt all the accuſations of the wicked. For if no man hath by his merites bounde God vntounto him, then none can iuſtly expoſtulate with him, becauſe hee hath not receiued a rewarde. For hee that will force any to doe him good, muſt needes ſhewe his merites, wherby he hath deſerued ſo at his hands. This is then the meaning of the words of Paul, God cannot otherwiſe be charged with vnrighteouſneſſe, vnleſſe it bee ſaide that hee giueth not to eueryevery one their owne: but it is euident that none is defrauded of his right by hym, ſeeing hee is bounde to no man. for what man can boaſt of any worke of his, whereby hee hath merited his fauour? And this place is worthie to bee noted, wherein wee are taught, that it is not in our power, by our good workes to prouoke the Lorde to ſaue vsus: but hee preuenteth vsus beeing vnworthie, by his meere goodneſſe. For hee doth not onelyonly ſhewe what men are wonte to doe, but what they are any way able to doe. If ſo bee yt we would diligently examine our ſelues, wee ſhoulde not only finde, that God is not indebted to vsus, but that wee altogether are ſubiect to his iudgement: ſo that we hauehave not only deſerued no fauour at his hands, but alſo are more then worthie of eternall death. And Paule doth not onelyonly gather, that hee is no debter vntounto vsus, becauſe of our corrupt, and contaminated nature: but alſo though man were perfect, yet he denieth that hee coulde bring any thinge at all before GOD, whereby he might winne his fauour: for ſo ſoone as man beginneth to bee, euen by the righte of creation hee is ſo bounde vntounto his Creator, that hee hath nothing of his owne. In vaine therefore ſhall wee goe about to take from him his right, that hee may not freely, according to his pleaſure, deale with his owne woorkemanſhip, as though there were a mutuall regarde of ſome thing receiued and beſtowed.
36 becauſe all things are of him and by him. This is a confirmation of the former ſentence. For hee ſheweth, it is farre off, that wee ſhoulde bee able to glory in any good thing of our owne, againſt God, ſeeing wee were created by him of nothing, and in him hauehave our preſent beeyng. Hereeby hee gathereth it to be meete, that our being ſhoulde bee directed to his glory. For howe vnorderly a dealing were it, that the creatures which hee hath made and conſerueth, ſhoulde bee otherwayes imployed then to the ſetting out of his glory? I know this particle eis auton, to be taken ſometimes, for en auto, yet abuſiuely. But ſeeing the proper ſignification ſerueth beſt to the preſent argument, it is better to reteine it, then to flee vntounto that which is improper. The ſumme is, that the whole order of nature is euerted and ouerthrowne, if the ſame GOD whiche is the beginning of all thinges, bee not alſo the ende. To him bee glory. Nowe hee doeth boldly take vntounto him the propoſition as though it were proued, for an infallible propoſition: namely, that the glory of God ought eueryevery way abyde immoueable. For it ſhall bee a colde ſentence, if you take it generally: but the force conſiſteth vppon the circumſtance of the place: namely, that God doth challenge vntounto himſelfe an abſolute authoritie, and that in the eſtate of mankinde, and all the worlde, nothing is to bee ſought for but his glory: Whereupon it inſueth, that thoſe cogitations are abſurde, and farre from reaſon, yea they are mad, whatſoeuer they be, tend to ye diminiſhing of his glory.