Commentary on Romans — John Calvin

Commentary on Romans · John Calvin

CHAPTER. 9.

1 I Say the trueth in Chriſt, I lie not: myne owne conſcience bearing mee witneſſe together with the holy ſpirite.

2 That I hauehave great heauineſſe, and continuall ſorrowe in my heart.

3 I woulde wiſhe my ſelfe to bee accurſed or abandoned from Chriſt for my brethren: I ſay, my kinsmen according to the fleſhe.

4 Who are the Iſraelites, to whom perteyneth the adoption, and glory, and teſtamentes, and the giuing of the law, & the ſeruice of God, and the promiſes.

5 Of whom are the fathers, and of whome Chriſte is according to the fleſh, who is God ouer all bleſſed for euer. Amen.

IN this Chapter hee beginneth to meete with thoſe offences, whiche myght turne away the heartes of men from Chriſt: namely that the Iewes, for whom hee was ordeyned by the couenaunt of the lawe, did not onelyonly refuſe, or contemne him: but for the moſt part did abhorre him. For hereupon one, of theſe two were thought to follow: eyther that the promiſes of God were not true, or elſe that that Ieſus, whom Paul preached, was not the anointed of the Lorde, which was peculiarly promiſed to the Iewes. Both which douts Paul doth notablie vnfoulde in that which followeth. How be it he doth ſo handle this place, that he doth bridle him ſelfe from all bitternes againſt y^e Iewes, leaſt he ſhold exaſperate their minds: & yet he yeldeth not one h…ire breadth vntounto them, to y^e damage of the Goſpel.

For hee ſo giueth to them their ornamentes, that he derogateth nothing at all from Chriſt. But hee paſſeth as it were ſo abruptly to make mention thereof, that there appeareth no ioyning or hanging together of ſpeech: and yet hee ſo beginneth a newe matter, as though hee had touched it before. This he therefore doeth, becauſe, hauing finiſhed the treatiſe of doctrine, when hee turneth his minde vntounto the Iewes, being aſtonied at their incredulitie as at a wonder, hee burſteth foorth into a ſuddayne proteſtation, no otherwiſe, then if hee woulde intreate of a thinge handled before: ſeeing there was none, in whoſe minde this cogitation woulde not voluntarily ariſe: if this be the doctrine of the lawe and the Prophetes, howe commeth it then to paſſe, that the Iewes do ſo ſtubbournely refuſe it? Adde that it was a thing eueryevery where knowne, whatſoeuer hitherto hee had ſaide of the lawe of Moſes and the grace of Chriſt, to hauehave been more deteſted of the Iewes, then that by their conſent the fayth of the Gentiles ſhoulde bee holpen. Wherefore it was needefull this offence ſhoulde be taken out of the way, leaſt it ſhoulde hinder the courſe of the Goſpell.

1 I ſpeake the trueth in Chriſt. Becauſe this opinion was preſumed amongeſt the moſt part, that Paule was as it were a ſworne enemie of his nation, ſo that he was greatly ſuſpected alſo of thoſe were of the houſholde of fayth, as though he taught a falling away from Moſes: before hee beginne to diſpute of the purpoſed matter, he vſeth a preface to prepare the mindes of the readers vntounto him: where hee cleareth himſelfe of that falſe ſuſpition of euill will towardes the Iewes. And becauſe the thing was not vnworthie of an othe, and hee alſo ſawe his affirmation woulde ſcarſly be beleeued, agaynſt the alreadie conceiued preiudice, he teſtifieth by an othe that hee ſpeaketh the truth. By which example and ſuch like (as I admoniſhed in the firſt chapter) wee ought to learne what othes be lawfull:Paul cleareth himſelf concerning the Iewes namely, which cauſe that trueth to be belieued, which is both profitable to bee knowen, and alſo woulde not otherwiſe bee beleeued.

This particle, in Chriſt, is as muche as according to Chriſte. Whereas hee addeth, I lie not, thereby hee ſignifieth that hee ſpeaketh without deceipte or guile. My conſcience bearing mee witneſſe. By theſe woordes hee calleth his conſcience before the iudgement of God, becauſe he bringeth in the ſpirite to beare witneſſe of his meaning. For to this purpoſe he hath interpoſed the name of ſpirite, that he might the rather prooue, howe hee being voyde and cleare of all corrupt emulation, did handle the cauſe of Chriſt, at the direction and moderation of the ſpirite of Chriſt.

Often tymes it commeth to paſſe, that a man being blinded with the affection of fleſhe (although he deceiue not) yet wittingly and willingly hee doth obſcure the light of the truth. And this is properly to ſweare by the name of God,What it is to ſweare by the name of God. to call him for witneſſe to the confirmation of doubtfull matters: and alſo to binde our ſelues to his iudgement, if we lie.

2 That I hauehave great heauineſſe. It is not without great cunning, that he hath ſo broken off his ſpeech, not as yet ſhewing whereof he ſpake. For it was not yet tyme, to expreſſe plainly the perdition of the people of the Iewes. Adde alſo that hereby hee inſinuateth greater vehemencie of ſorrow, becauſe vnperfect ſpeeches for the moſt part doe greatly ſet foorth the affections. But ſtraightwayes hee will declare the cauſe of his ſorrowe, when hee hath more fully teſtified his ſinceritie. Furthermore that the deſtruction of the Iewes, which he knewe to come to paſſe by the will and prouidence of God, did ſo greatly grieue him: hereby wee are taught, that the obedince which wee giuegive to the prouidence of God, letteth not, but we may mourne at the fall of wicked men, whereunto yet neuertheleſſe wee know they were ordayned by the iuſt iudgement of God. For the ſame mind may receiue this twofold affection:How the godly may mourne euen for the deſtruction of the reprobrate. that whiles it reſpecteth God it can willingly abide they ſhoulde periſhe, whom hee hath determined to deſtroy: but when it hath turned his cogitation vntounto men, it ſorroweth at their euill. They therefore are farre deceiued, who require in godlymen a ſenceleſnes & voidenes of affection, leaſt they ſhoulde repugne the ordinaunce of God.

Anathema What it meaneth, and howe Paul wiſhed it, for the Iewes.3 For I would wiſhe. He coulde not expreſſe any greater vehemencie of louelove then by proteſtation or declaration. For this is perfect louelove, when one refuſeth not yea euen to die for the health of his frinde. But the particle that is added, doeth declare that he ſpeaketh not onelyonly of a tranſitorie deſtruction, but of eternall death. And he alluded vntounto the ſignification of Anathema, when he ſayde from Chriſt.

For it is called of ſegragating or ſeperating. And what is it to be ſegregated or ſeperated from Chriſt, but to be excluded from all hope of ſaluation? it was therefore an argument of moſt feruent louelove, that Paule doubted not to wiſhe that condemnation to himſelfe, which hee ſawe to hange ouer the heades of the Iewes, that hee might deliuer them. Neyther letteth it that hee knewe his ſaluation was grounded vppon the election of God, which can by no meanes fall away. For theſe feruent affections, as they are caried headlong, ſo they reſpect or conſider nothing els, but that they tende vntounto. Therefore Paule did not ioyne the election of God with his wiſhe, but the remembrance of that being paſt by, hee was wholly fixed vponupon the ſaluation of the Iewes. Nowe where as many doubt whether it were a lawfull deſire: that doubt may thus be vnfoulded: namely, that this is the perpetuallimitte of louelove, that it may proceed euen vntounto death. So that then if we louelove in God, and not out of God: our louelove ſhall neuer bee too much. And ſuch was this of Paule. For whiles hee ſawe his nation to bee indewed with ſo manye giftes of God, hee loued the giftes of God in them, and them for the giftes ſake.

And alſo was verie ſory that theſe graces ſhoulde periſhe: hence came it that his minde being (as it were) confounded, hee burſt forth into this extreme wiſhe. So I receiue not their opinion, who thinke Paule ſayde theſe in reſpect of God onelyonly, and not in reſpect of men: agayne, neyther doe I conſent vntounto thoſe, who without conſideration of God, ſay that Paul gaue ſo much vntounto the louelove of men: but I ioyne the louelove of men with the ſtudie of the glory of God. And yet I hauehave not declared that, which was the principall: namely that the Iewes are here conſidered as they are decked with their ornamentes, whereby they were diſtinguiſhed from mankind. For God by his couenant had ſo highly aduaunced them, that if they fel, the fayth and truth of God ſhould fayle or decay in the world. For the couenant had been voyde, whoſe ſtablenes is ſayd to indure,Pſal. 12.1. ſo long as the Sun and Moone ſhall ſhine in heauen. So that it were more abſurde the ſame ſhoulde be aboliſhed, then that the whole worlde ſhoulde be turned vyſide downe.

Wherefore, it is not a ſimple and bare comparing of men: for although it were better one member ſhoulde periſhe then the whole bodie: yet Paule therefore eſteemeth the Iewes ſo highly, becauſe he giueth vntounto them the perſon and (as they commonly ſay) the quality of elect people. Which thing alſo appeareth better out of the text, as we ſhall ſee ſtraightwayes in his place. Theſe wordes, I ſay my kinſmen according to the fleſhe, although they ſignifie no new thing, yet they auayle muche vntounto amplification. For firſt leaſt any ſhould thinke hee doth willingly or voluntarily ſeeke a cauſe of debate with the Iewes, he ſignifieth that he hath not ſo put off the ſence of humanity, but he is moued at this ſo horrible a deſtruction of his owne fleſh. Againe, ſeeing the Goſpel whereof he was a preacher, muſt needs come forth of Sion, it is not without cauſe that he doth ſo largely inferre the commendation of his kinred. For this exception, according to the fleſhe, in my iudgement, is not added, as els where, for to extenuate, but rather to cauſe truſt or confidēce. For although the Iewes had reiected Paule, yet he diſſembleth not that hee was borne of that nation, in whoſe roote the election yet floriſhed, though the braunches were withered. That whiche Budaeus ſaith of the woorde Anathema, is contrary to the ſentence of Chriſoſtome, who maketh foreign, and foreign, all one.

4 Who are the Iſraelites. Here now he plainely ſheweth the cauſe why the deſtruction of the people of the Iewes did ſo greatly grieue him, that he was readie to redeeme them with his owne deſtruction: namely, becauſe they were Iſraelites. For the Pronowne relatiue, is put in ſteede of an Aduerb cauſall. So this anguiſhe grieued Moſes, when hee deſired that he might be put out of the booke of life, that the holie and elect ſeede of Abrahā might not vtterly periſh. Therefore beſides humane affection,Exod. 32.2. he noteth other reaſons, and the ſame alſo greater or weightier, whiche ought to make him fauour the Iewes: namely, that the Lord had ſo aduanced them as it were by a certaine prerogatiue, y^t they were ſeparated frō the cōmon ſort of men. And theſe ſpeeches of dignitie are teſtimonies of louelove. For we vſe not to ſpeake ſo fauourablie, but of thoſe whom we louelove. And although through their ingratitude they made themſelues vnwoorthy, who ſhould be eſteemed of, according to theſe giftes yet Paule ceaſſeth not euen therfore to reuerence them. Whereby he teacheth,The good gifts of God can neuer be ſo defiled by the wicked, but they are alway praiſe worthie. that the wicked cannot ſo defile the good giftes of God, but they are alway woorthy to bee prayſed and had in admiration: although vntounto thoſe doe abuſe them, there come nothing thereby but the greater obloquie. And as we are not, by hating the wicked, to contemne the giftes of God in thē: ſo on the contrarie we are to beware, leaſt by our fauourable eſteeming and prayſing of the giftes in them, we puffe them vp: much more alſo that our prayſes carrie not a ſhew of adulation. But let vsus imitate Paule, who graunteth vntounto the Iewes their ornaments in ſuch ſort, that afterward hee declareth all to bee nothing without Chriſt.

Finally, he doth not in vain put this amongeſt their prayſes, that they were Iſraelites. For Iacob prayed for that in ſteede of an excellent bleſſing,Gen. 48.18. that his name myght bee called vppon ouer them. To whom perteineth the adoption. The whole ſpeech of Paule is directed vntounto this marke. Howeſoeuer the Iewes by their fallyng away, hauehave made a wicked diuorcement with God, yet is not the light of the grace of God vtterly extinguiſhed in them, as hee alſo ſayde in the thirde Chapter, although they were vnbeleeuers and truice breakers,Rom. 3.3. yet is not the faith of God made voyde by their vnbeliefe. Not onelyonly becauſe hee hath reſerued out of the whole multitude a remnant vntounto himſelfe, but becauſe by the right of inheritance, the name of the Churche did yet abide with them. And albeit they had nowe depriued them ſelues of all theſe ornamentes, ſo that it profited them nothing to be called the ſonnes of Abraham: yet becauſe it was dangerous, leaſt through their fault, the maieſty of the goſpell ſhoulde become vile amongſt the Gentiles, Paule conſidereth not what they deſerued, but with many vailes hee couereth their filthines and ſhame, vntil the Gentiles were perſwaded the Goſpel came vntounto them from the celeſtiall fountayne, out of the priuie chappell of God, out of an elect nation. For the Lorde, all other nations being let paſſe, had ſelected them for a peculiar people to himſelfe, and had adopted them for ſonnes, as he often teſtifieth by Moſes and the Prophetes. And not contente ſimplie to call them ſonnes, ſometime hee calleth them his firſt begotten,Exod. 4.22. ſometime his darlings. In Exod. The Lorde ſayth thus, Iſraell is my firſt begotten ſonne, let my ſonne goe that hee may ſerue me. I am become a father to Iſraell, and Ephraim is my firſt born.Ier. 31.9. Alſo in the ſame place, Is not Ephraim my deare ſonne? Is he not my pleaſant childe? Therefore my bowels are troubled ouer him, & yet I wil hauehave compaſſion on him. By which wordes hee doeth not onelyonly ſet foorth his fauour towardes Iſrael, but rather ſheweth the force of adoption, vnderunder the which the promiſe of the celeſtiall inheritance is conteined. Glory ſignifieth that excellencie whereunto the Lord had aduanced that people aboue al other nations: and that both by many & diuers other meanes, and alſo becauſe he dwelt in the middeſt of them. For beſides many ſignes of his preſence, he gaue a ſinguler teſtimonie therof in the arke, whence he both gaue anſweres, and alſo did heare his people,1. Sam. 4.22. that he might ſhew forth his power in helping them. For which cauſe it was called the glory of God. Becauſe here he hath diſtinguiſhed couenants from promiſes, let vsus not this difference, that wee count that a conuenant, which is conceiued by plaine and ſolemne wordes: and hath a mutual promiſe: namely, the couenant made with Abraham: but promiſes they be, which ſoeuer occurre here & there in the ſcriptures. For when God had once made his couenant with the old people, hee ceaſed not now and then to offer his grace by newe promiſes. Whereby it followeth, that the promiſes are referred vntounto the couenant, as vntounto their onelyonly head: euen as the ſpeciall helpes of God, whereby hee teſtifieth his fauour towardes the faithfull, doe flowe out of the onelyonly fountaine of election. And becauſe the law was nothing els but a renuing of that couenant, which renuing might the better eſtabliſh the remembrance thereof: it ſeemeth that law giuing here in this place ought peculiarly to be reſtrained vntounto iudgements. For that alſo is a ſinguler ornament of the people of the Iewes, that they had God for their lawgiuer.Deut. 4.32. For if ſome glory in Solon, and ſome in Lycurgus: howe much more iuſtly may they glory in the Lorde▪ of whom you may reade Deut. 4. By worſhip, hee vnderſtandeth that part of the lawe, wherein the lawfull maner of worſhipping God is preſcribed, as are the rites and ceremonies. For they ought to bee eſteemed lawfull by the rule of God: Without y^e which, whatſoeuer mē deuiſe, is but meere prophaning of religion.

5 of whom are the fathers. For this alſo is of ſome value, to deſcend from the ſaints, and men beloued of God, ſeeing God hath promiſed to the holy fathers mercy towardes their children euen vntounto a thouſand generations: and chiefly in the wordes made to Abraham, Iſaac, and Iacob.Gen. 17.4. And in another place. Neither ſkilleth it, that this by it ſelfe is vaine and vnprofitable, if it bee ſeparated from the feare of God, & holines of life. For the ſame we ſee alſo in worſhip & glory: both eueryevery where in the Prophetes, and ſpecially in Eſay. Eſai. 1, 11. & 60.1.Howebeit becauſe God vouchſafeth theſe, being ioyned with the ſtudie of pietie, with ſom degree of honour, he hath worthily reckoned them amongeſt the prerogatiues of the Iewes. For therefore, are they called the heires of the promiſes, becauſe they deſcended of the fathers, of whom Chriſte is, &c. They which referre this vntounto the fathers,Acts. 3. as though Paules minde were onelyonly to ſay, that Chriſte deſcended of the fathers, they hauehave no reaſon for it. For his meaning is, by this commēdacion: namely, that Chriſt came of them, to knit vp the excellencie of the people of y^e Iewes. For it is not a thing lightly to bee eſteemed: namely, to be ioyned in carnall kinred with the Redemer of the worlde. For if hee honoured all mankinde, when he coupleth himſelfe to vsus by communicating our nature, much more did he honour them, with whom hee woulde hauehave a neerer bond of coniunction. Although it is alway ſo to bee taken, that if this bleſſing of kinred bee ſeparated from pietie, it is ſo farre from profiting, that rather it turneth to their greater condemnation. Furthermore, here we hauehave a notable place: that the two natures are ſo diſtinguiſhed in Chriſte,Two diſtinct natures in Chriſte. that they are vnited together into the perſon of Chriſt. For whereas hee ſaith, Chriſte came of the Iewes, thereby he declareth his true humanitie. The parcel according to the fleſhe, whiche is added, doeth note that hee had ſome what more excellente then fleſhe: where is a plaine diſtinction betweene his humanitie and diuinitie. And hee ioyneth both together, when he ſaith, the ſame Chriſte, which was borne of the Iewes according to the fleſhe, is God, bleſſed for euer. Wee muſte alſo note that this ſpeech doth not agree vntounto any other, then the onelyonly and eternall God.1. Tim. 1.17. For in another place hee preacheth one onelyonly God, to whome all honour and glory is due. They who deuide this member from the other texte, that they might take from Chriſte, ſo manifeſt a teſtimonie of his Dietie, doe too impudently goe about to make darkeneſſe at none day. For the wordes are cleare enough. Chriſte of the Iewes according to the fleſh, who is God bleſſed for euer. And I doubt not but Paul who had a hard fight, an vrgēt offence, did purpoſely erect his minde vntounto the eternall glory of Chriſt: yea and that not ſo much for his owne priuate cauſe, as that hee might incourage others by his example to looke vp.

6 And yet not as though the worde of God were fallen away: for all they are not Iſraelites, whiche are of Iſrael.

7 Neither are they all therefore children, whiche are the ſeede of Abraham: but in Iſaac ſhall thy ſeede be called.

8 That is, they are not the children of God, which are the children of the fleſhe: but they which are the children of the promiſe, ſhall be counted for the ſeede.

9 For this is the woorde of promiſe, about this time I will come: and Sara ſhall hauehave a ſonne.

6 And yet not as though &c. Becauſe Paul through the heate of his deſire, was carried (as it were) into an exceſſe of minde, nowe hee going about to returne vntounto his partes of teaching, addeth a kinde of correction, as though hee ſtayed him ſelfe from exceſſiue griefe. And becauſe out of that that hee bewayled the deſtruction of his nation, this abſurditie did ſeeme to followe: namely, that the couenant of God made with Abraham was fallen away (for the grace of God coulde not fall away from the Iſraelites, but the couenant ſhould bee aboliſhed) he preuenteth this inconuenience in due ſeaſon: and ſheweth howe in ſo great cecitie of the Iewes, the grace of God neuertheleſſe did abide conſtantly in that people, whereby the truth of the couenant did ſtand. Some reade, Neither is it poſſible, as though in Greeke it were, Oionte: but becauſe I finde that reading in no copie, I rather allowe that which is commonly read, not that the couenant is fallen away: to this ſenſe, that I ſo lament the deſtruction of my nation, it is not, as though I thought the promiſe of God giuen to Abraham in olde time, were now voide and aboliſhed. For not all &c. The propoſition is, the promiſe was ſo giuen to Abraham and to his ſeede, that this inheritaunce ſhoulde not appertein to eueryevery one of that ſeede: whereby ſhal fal out, that the falling away of ſom doth nothing let, but the couenant may abide firme and ſtable. But to the ende it may better appeare, by what condition the Lorde adopted the poſteritie of Abraham for a peculier people to himſelfe: two thinges are to bee conſidered heere: namely, the promiſe of ſaluation giuen to Abraham, to apperteine vntounto all whiche take their beginning of him, becauſe it is offered vntounto all without exception:Two things are to be conſidered heere. and that in this reſpect they are rightly called the heirs & ſucceſſours of the couenant made with Abraham or (as y^e ſcripture ſpeaketh) y^e ſonnes of the promiſe. For ſeeing that God would hauehave his couenant ſealed, as well in Iſmael and Eſau, as in Iſaac and Iacob, it appeareth they were not altogether aliants from it: vnleſſe perhaps you count circumciſion nothyng, which was communicated to them by the commandement of God: which thing cannot be ſpoken without the diſhonour of God. And that was it the Apoſtle ſaide before, the couenants apperteined vntounto thē, although they were faithleſſe. And in the Actes they are called the children of the couenants,Acts. 3.…. becauſe they were the ofſpring of of the Prophetes. The other thing that is to bee conſidered, is, that they are properly called the ſonnes of promiſe, in whome the vertue and efficacie thereof appeareth. And in this reſpect Paule heere denieth all the ſonnes of Abraham to bee the ſonnes of God, although the couenant of the Lord were made with them: becauſe but fewe did ſtande in the faith of the couenant: when yet notwithſtanding God himſelfe doth teſtifie by Ezechiell, they are all vntounto him in ſteede of ſonnes. To bee briefe, when the whole people is called the inheritance,Ezech. 16. and peculier people of God, it is meant they are adopted of the Lord, the promiſe of ſaluation being offered vntounto them and confirmed by the ſeale of circumciſion, But becauſe many of them refuſe that adoption by their ingratitude, and therefore inioy not the benefit therof, hence ariſeth among them another difference, whiles the fulfilling of the promiſe is reſpected. Leaſt therefore it ſhould ſeeme wonderfull vntounto any, that that fulfilling of the promiſe appeareth not in many of the Iewes, Paule denieth them to hauehave beene comprehended in the true election of God. Or if any had rather in other wordes thus, the generall election of the people of Iſrael letteth not, but God by his ſecrete counſell may chooſe out from among them, whom he thinketh good. And this is a ſinguler teſtimonie of Gods free mercy, that he vouchſafed to make the couenaunt of life with one nation: but yet his hidden grace aboundeth more in y^e ſecond election, which is reſtrained vntounto a parte onelyonly. And where he denieth all to be Iſraelites that are of Iſraell, and all to be ſonnes, that are of the ſeede of Abraham, it is a kinde of colluſion of wordes (whiche is, when a worde is repeated againe not altogether the ſame, but ſomewhat changed) ſeeing in the firſt member he comprehēdeth the whole progenie, in the other he noteth only the true ſonnes, namely, which doe not degenerate.

7 But in Iſaac ſhall thy ſeed be called. Paul goeth about this, that he might ſhew how the ſecrete election of God, doth dominate ouer the externall calling: and yet is not contrary to it; but rather tendeth to the confirmation and perfection of it. That he might therefore in order declare them both, in the firſt place, he taketh it as a thing graunted,The ſecret election of God is not contrary to the externall calling. that the election of God is not tyed to the carnall generation of Abraham, neither is that conteined in the condition of the couenant: which thing hee nowe confirmeth by a fit example. For if there ought to bee any naturall progenie, which ſhould not fall from the couenant, that ſhold chiefly hauehave place in them, which did obteine the firſt degree: but ſeeing wee ſee euen in the firſt ſonnes of Abraham, whiles hee was yet aliue,Gen. 21.12. Heb. 11.8. Gen. 17.20. and the promiſe yet freſh, that one of the ſeede of Abraham, was ſeparated or put apart: how much more may that come to paſſe, in a long poſteritie? and this teſtimonie is taken out of Geneſis, where the Lorde anſwereth Abraham, that he had hard his prayers touching Iſmael: but yet there was an other in whom the promiſed bleſſing ſhoulde reſt. Whereby it followeth that by ſpeciall priuiledge ſome certaine men are choſen out of the elect people of God, in whom the cōmon adoption might bee effectuall and firme.

8 That is, they are not. Now out of the teſtimonie hee gathereth a propoſition, wherein his whole purpoſe is included.There is a diuerſitie between y^e carnal ſonnes of Abraham. For if in Iſaac, and not in Iſmael the ſeede bee called, and yet this was no leſſe the ſonne of Abraham then he: then muſt not all the carnall ſonnes bee reckoned in the ſeede, but the promiſe muſt ſpecially be fulfilled in ſome, and doth not generally, and indifferently belong vntounto all. He calleth thoſe the ſonnes of the fleſhe, in whom there is nothing more excellent then carnall progenie, as he calleth thoſe the ſonnes of promiſe, who are peculierly ſealed of the Lord.

9 For this is the worde of promiſe. He addeth another teſtimonie, in the explication whereof, wee may ſee with what diligence and dexteritie he handeleth the ſcripture. When the Lorde (quoth hee) ſaide hee would come,Gen, 18.10. and Sara ſhould beare a ſonne to Abraham, thereby hee inſinuated, that his bleſſing was not yet extant, but was yet to come. Howbeit Iſmael was nowe alreadie borne, when that was ſpoken: Therefore the bleſſing of God, was out of Iſmaell. And let vsus alſo by the way note, with what circumſpection he proceedeth heere, leaſt hee ſhould exaſperate the Iewes. For firſt the cauſe beeing ſuppreſſed hee doth ſimply declare the matter: then ſecondarily he openeth the fountaine.

10 Neither hee onelyonly: but Rebecca alſo, when ſhee had conceiued by one, euen by our father Iſaac.

11 For yer the children were borne, and when they had neither done good nor euill (that the purpoſe of God might remaine according to election, not by works, but by him that calleth.)

12 It was ſaide vntounto her, the elder ſhall ſerue the younger.

13 As it is written, Iacob hauehave I loued, and hauehave hated Eſau.

10 Neither hee onelyonly. In this Chapter there are certain broken ſentences: as this is, but Rebeeca alſo which had conceaued by one, our father Iſaac. For hee endeth in the middeſt thereof, before he come vntounto the principall verbe. Yet the meaning is, that this diuerſitie, touching the inheritance of the promiſe, may not onelyonly bee ſeene in the ſonnes of Abraham: but alſo there is a farre more euident example thereof in Iacob and Eſau. For in the former, ſome might alleadge, the conditiō was not equall, becauſe one was the ſonne of an handmaid. But theſe were both of one wombe and twinnes, yet was one reiected, and the other receiued of the Lorde. Whereby appeareth, that the fulfilling of the promiſe, doth not indifferently fall out a like in all the ſonnes of the fleſhe. And becauſe Paule did reſpect the perſons, to whome God made his counſayle knowen, I chooſe rather to vnderſtande the maſculine Pronowne,The ſpecial election was not only reuealed to Abraham but alſo to Rebecca. then the Newter, as Eraſmus hath doone, For the meaning is, that the ſpeciall election was not onelyonly reuealed vntounto Abraham, but alſo afterward to Rebecca, whiles ſhee did beare two twinnes in her wombe.

11 For yer the children were borne. Nowe hee beginneth to aſcend higher: namely, to ſhewe the reaſon of this diuerſitie, which hee teacheth doth not conſiſt in any thing els, then the election of God. For hitherto hee had touched in fewe wordes, that there was a difference amongeſt the carnall ſonnes of Abraham: namely, notwithſtanding they were all by cirumciſion adopted into the fellowſhip of the couenant, yet the grace of God was not effectuall in them all: and that they therfore are the ſonnes of the promiſe, who inioy the benefites of God. But whence that came, he had either not ſpokē of it, or els he had obſcurely inſinuated it. But nowe he doth plainely referre the whole cauſe, vntounto the election of God, and the ſame free, and ſuch as doth not depend vponupon men: that in the ſaluation of the godly nothing might be ſought for aboue the goodneſſe of God: and in the deſtruction of the reprobate, nothing aboue his iuſt ſeueritie.The firſt propoſition. Let this therefore be the firſt propoſition, as the bleſſing of the couenant, doth ſeparate the people of Iſrael from all other nations: ſo alſo the election of God diſcerneth the men of that nation, whiles he predeſtinateth ſome vntounto ſaluation, and other ſome vntounto condemnation. The 2. propoſition is, that there is no other foundation of that election then the meere goodnes of God, and alſo merciemercy, ſince the fall of Adam,The ſecond propoſition. which merciemercy (not for any conſideration of woorkes at all) imbraceth whom it pleaſeth. The third propoſition, that the Lord in this his free election is at libertie and looſe from that neceſſitie,The third propoſition. that he ſhould indifferently impart the ſame grace vntounto all. But rather whom he will he paſſeth ouer, and whom he will he chooſeth. All theſe thinges doeth Paule compriſe briefly in one ſentence, then afterward he will proſecute the reſt. Finally in theſe wordes, when they were not yet borne, or had done good or euill, he declareth that God in putting of a difference, could not hauehave reſpect to the woorkes, which were not yet. And they which reaſon to the contrarie, ſaying, that doth not let, but the election of God may diſcerne betweene men, according to their merites, becauſe God doth foreſee by the works to come, who wil be worthy or vnworthy of his grace: doe not ſee more then the Apoſtle, but fal in that principle of religion, which ought to be very well knowen to all Chriſtians: namely, that God could ſee nothing in the corrupt nature of man, ſuch as was in Eſau and Iacob, whereby he might be moued to doe good. Therefore when he ſaith, that both of them had then done neither good nor euil, it is alſo to be added which he preſumeth: namely that both of them were the ſonnes of Adam, by nature ſinners, indued with no crumme of righteouſneſſe. Neither doe I therefore ſtand ſo long in expounding theſe, as though the minde of the Apoſtle were doubtfull: but becauſe the Sophiſters not being cōtent with y^e ſimplicitie therof, goe about by their friuolous diſtinctions to creepe out hence, my meaning was to ſhew, that Paule was not ignoraunt of thoſe thinges they bring: but that they rather are blinde in the firſt principles of religiō. Moreouer, although the corruption of nature, which is diſperſed ouer all mankynde, before it come (as they ſay) into action, is auayleable enough vntounto condemnation, wherby followeth that Eſau was woorthely reiected, becauſe naturally he was the ſonne of wrath: yet leaſt anye doubt ſhould remayne, as though through reſpect of any fault or ſinne his condition was the woorſe, it was neceſſary as well ſinnes as vertues ſhould be excluded.

Surely true it is, that the next cauſe of reprobation, is, for that wee are all accurſed in Adam: yet to the end we might learne to reſt in the bare and ſimple will of God, Paule dyd lead vsus aſide from the conſideration thereof, for ſo long, vntill hee had eſtabliſhed this doctrine: namely, that God hath a ſufficient iuſt cauſe of election and reprobation in his owne will or pleaſure.

That the purpoſe of God, &c. Almoſt in eueryevery woorde hee vrgeth the free election of God: for if works had place, he ſhould hauehave ſaid, that the reward of God might ſtande by workes. But hee oppoſeth the purpoſe of God, which is conteined (that I might ſay ſo) in his onelyonly pleaſure. And leaſt there ſhoulde remaine any doubt therof, by adding the other parcel, according to election, he hath remoued all doubt. And then the third clauſe, not of workes, but of the caller. Nowe then let vsus apply our mindes more neerely vntounto this text. If the purpoſe of God according to election, be thereby eſtabliſhed, y^t before the brethren were borne, & had done either good or euill, the one is reiected, y^e other is choſen: then if any would go about to attribute to their works y^e cauſe of differēce, the purpoſe of God ſhold ſo be ouerthrowē. Now whereas he addeth,Our election is grounded onelyonly vponupon the goodnes of god. not of workes, but of the caller: Hee ſignifieth, not of the behalfe of workes, but of calling only. For he goeth about to exclude all conſideration of works. Wherfore we hauehave all the ſtablenes of our election concluded in the onelyonly purpoſe of God: merites are worth nothing here, which ſerue for nothing but vntounto death: no dignitie is regarded, for ther is none: but the onelyonly goodnes of God raigneth. And therefore y^e doctrine is falſe & contrary to the word of God: namely, that God doth choſe or reiect, as hee foreſeeth eueryevery man worthie or vnworthie of his grace.

12 The elder ſhall ſerue the younger. Beholde how y^e Lord putteth a difference betweene the ſonnes of Iſaac yet beeing in their mothers wombe.When the Lord called Iacob to that birthright was due by y^e order of nature to Eſau, therby he gaue a type of another matter. For this is the anſwere of the heauenly oracle, wherby it followeth, that his pleaſure was to ſhewe vntounto the younger ſpeciall fauour, which he denied vntounto the elder. And although this did appertein vntounto the law of birth right: yet therin, as in the type of a greater matter, was the will of God declared. And y^t may eaſily be ſeen, if we doe conſider how litle according to the fleſh the birthright profited Iacob. For therefore hee was both in great danger, & alſo for the auoiding of that danger, he was forced to flee from his houſe & countrie, and was vncourteouſly intreated in exilement: and when he returned, trembling, & doubtful of life, he proſtrateth himfelfe at the feete of his brother, humbly he beſeecheth him to forgiue him his offence, & doth not liue but by his pardon. Where is his Lordſhip ouer his brother, of whom he is conſtrained, by prayer to aſke life? Therefore there was ſome greater matter then the birthright, which the Lord promiſed by his oracle.

13 As it is written. Yet he confirmeth by a ſurer teſtimonie, how greatly y^t oracle giuen to Rebecca did auaile to the preſente cauſe: namely, y^t by the Lordſhip of Iacob, & bondage of Eſau, the ſpirituall condition of thē both was teſtified: Secondarily, that Iacob obteined this grace, by the goodnes of God, and no merit of his. Therefore this teſtimonie of the Prophet declareth why the Lord gaue vntounto Iacob the birthright. And it is takē out of Malachie, where the Lord vpbraiding the vnthankfulnes of y^e Iewes, firſt maketh mention of his goodnes towards thē.Malac. 1. I hauehave loued you (quoth he) and he addeth whence the beginning of louelove proceeded, was not Eſau the brother of Iacob? As though hee ſaid, what prerogatiue had he, why I ſhould preferre him before his brother? none at all. For there was an equall right, ſauing y^t by the law of nature, this which was the younger, ought to hauehave been ſubiect to him that was the elder: yet hauehave I choſen hym, & refuſed this, being moued thereunto by my mercy only, and by no dignitie of workes, And now I had adopted you to be my people, that I might ſtill proſecute the ſame louelove towardes the ſeede of Iacob: but I hauehave reiected the Edomites, the progenie of Eſau. Therefore ye are ſo much the worſe, whom the remembrance of ſo great fauour, cannot prouoke to the worſhip of my maieſtie. And although the earthly bleſſings are there alſo mentioned, which god beſtowed vponupon the Iſraelites: yet we muſt not otherwiſe take thē, then pledges of his beneuolence. For where the wrath of God is, there foloweth death: but where his louelove is, there followeth life.

14 What ſhall we ſay then? is there any vnrighteouſneſſe with God? God forbid.

15 For hee ſaith to Moſes, I will hauehave mercy on whom I will hauehave mercy: and will ſhew compaſſion on whome I will ſhewe compaſſion.

16 So then it is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy.

17 For the ſcripture ſaith to Pharaoh, For this ſame purpoſe hauehave I ſtirred thee vp, that I might ſhewe my power in thee, and that my name might be declared throughout all the earth.

18 Therefore he hath mercy on whom he will, & whome he will hee hardeneth.

14 What ſhall wee ſay then? Fleſhe cannot heare that wiſedome of God, but ſtraightwayes it is troubled with tumultuous queſtions, and in a ſort ſtriueth to bring God to a count. Therefore wee ſee the Apoſtle ſo often as hee handeleth any high myſterie, anſwereth many inconueniences, wherewithall hee knewe the mindes of men otherwiſe to bee occupied. And chiefly when men heare that of predeſtination, whiche the ſcripture deliuereth, they are tangled with many trifles. For the predeſtination of God is truly a Labyrinth, whence the wit of man can no way vnwinde it ſelfe: but ſuch is the importunate curioſitte of man, that the more dangerous the inquiſitiō of any thing is, the more boldly he ruſheth thither: ſo, when talke is of predeſtination, becauſe he cānot bridle himſelf,Predeſtination is not therefore vtterly to be neglected, becauſe it is a hard & dāgerous queſtion. by his raſhnes hee doth ſtraightwaies (as it were) drowne himſelf in the depth of the ſea. What remedie then hauehave the godly? ſhould they flee all remembrance of predeſtinatiō? no not ſo. For ſeeing the holy ghoſt hath taught nothing, but y^t which is neceſſary for vsus to know: aſſuredly the knowledge thereof ſhalbe profitable, if it keep it ſelf within y^e word of God. Let this thē be a ſure obſeruatiō with vsus, y^t we ſeek to know nothing of it, but that the ſcripture teacheth where the Lord ſhutteth his holy mouth, let vsus alſo ſtop the way to our mindes of going further. But becauſe wee are men into whoſe mindes thoſe fooliſh queſtions doe naturally come: let vsus heare of Paul how we may meet w^t thē. Is there any vnrighteouſnes with god? This is a mōſtrous furie of mans wit, y^t rather it chargeth god of vnrighteouſnes, thē it wil reproue itſelfe of c…citie. neither wold paul fetch things far of, wherw^t he might trouble y^e readers: but (at it were) hee taketh away that wicked doubt, which ſtraitwayes creepeth in vponupon many, ſo ſoone as they heare that God doth determine of eueryevery one according to his pleaſure. Furthermore this is that kind of vnrighteouſneſſe, which fleſh imagineth, that one being neglected, God doth reſpect another. That Paul might looſe this knot, he deuideth the whole cauſe into two members: in the former whereof he intreateth of the elect, in the other, of the reprobate: and his will is, that in thoſe, wee conſider the mercy of God, but in theſe we acknowledge the iuſte iudgement of God. Firſt of all therefore hee aunſwereth, that this cogitation is execrable, that vnrighteouſnes ſhould bee thought to be with God: then ſecondly he declareth on both ſides, how there can be none. Yet before we goe further, this obiection teſtifieth cleerely, that God hath elected ſome, & reiected otherſome, & the cauſe is no where els to be ſought for, then in his purpoſe. For if the difference were grounded vponupon the reſpect of works, in vaine had Paule moued queſtion of the vnrighteouſnes of God, wherof there could be no ſuſpition, if he handled eueryevery one according to his deſert. Now this alſo is to be noted in this ſecond place, y^t although he ſaw this part of doctrine could not bee touched, but murmuring ſpeeches & alſo horrible blaſphemies, would ſtraitwaies riſe againſt it, yet frākly & freely he doth denoūce it, yea he diſſembleth not, what occaſion of ſtorming and murmuring there is offered vntounto vsus, whiles we heare, y^t before men are borne, eueryevery one hath his lot appointed by the ſecret counſaile of God: yet neuertheleſſe he goeth on, & without doubting, he denounceth that, which he had learned of the holy ſpirite. Whereby it followeth that their niceneſſe is intollerable, who ſeeke to be wiſer-in redeeming & pacifying offences then the holy Ghoſt. Leaſt God ſhould be charged with any fault, they make religion of the matter, ſimply to ſay, that the ſaluation and deſtruction of men, doth depend of his free election. If they reſtrained their mindes from wicked curioſitie, and alſo brideled their tongues frō too muche lauiſhing, their modeſtie & ſobrietie were to be allowed of: but what boldneſſe is this, to bridle the holy ghoſt and Paule? Let this magnanimitie therfore floriſh in the church of God, that the true teachers be not aſhamed of the ſimple profeſſion of true doctrine, howſoeuer it be hated, and to refute whatſoeuer reproches the wicked thruſt in.

15 For he ſaith to Moſes.) Touching the elect, God cannot be charged with any vnrighteouſnes: for he voutſafeth them of mercy according to his good pleaſure. And yet here alſo the fleſh findeth ſomewhat to murmure or complaine. Becauſe it cā not yeeld this vntounto God, that he ſhould voutſafe one with fauour rather then another, vnleſſe the cauſe appeare foorth. Becauſe therefore it ſeemeth abſurd, that ſome ſhould be preferred before others without deſert, the frowardnes of men maketh warres with God, as though he gaue vntounto the perſons more then equity. Now let vsus ſee, how Paule defendeth the righteouſnes of God. Firſt he obſcureth not, neither hideth that, which he ſaw to be odious: but in mainteyning thereof he proceedeth with immutable conſtancie. Secondly, he laboureth not to finde out reaſons to mollifie the aſperity: but he counteth it ſufficient, by the teſtimonies of Scripture to reſtraine impure barkinges. This might ſeeme to be a cold excuſe, that God is not vniuſt, becauſe he is merciful to whō he wil: but becauſe vntounto God, his owne onelyonly authority is ſufficient, ſo y^t he ſtandeth in no need of y^e defēce of any other, it was ſufficient vntounto Paul y^t he was appointed a defē der of his owne right. And Paul bringeth here y^e anſwere which Moſes receiued of the Lord, whē he prayed for y^e health of y^e whole people,Exod. 33.15. I wil hauehave mercy (ſaith the lord) on whō I wil hauehave mercy: & I wil ſhew compaſſion, to whō I wil ſhew cōpaſſion. By this oracle y^e Lord declared, howe hee is debtor to no man: & that it is of his free goodnes whatſoeuer he giueth vntounto them: ſecōdly that this beneficency is free, that he may beſtow it vponupon whom he will: laſtly, y^t no cauſe can be imagined aboue his wil, why he doth good vntounto certayne men,, and willeth them well, not vntounto al. His words are as much, as if it were ſaid, looke vppon whom I hauehave once determined to hauehave mercy, I will neuer take my mercy from him: and I will for euer ſhew bountifulneſſe vntounto him, to whom I hauehave determined to bee bountifull. And ſo hee noteth the higheſt cauſe of beſtowing grace, namely, his voluntary decree: and withall hee inſinuateth, that hee hath appoynted his mercye peculiarly for certaine. For both this ſhort ſpeech excludeth all forreyne cauſes: as when we chalenging to our ſelues free power of dooyng, wee ſaye, I will doe, what I will doe: And alſo the pronowne Relatiue expreſſeth plainely, that mercy is not indifferently for al. This libertie is taken from God, if his election be tyed to external cauſes. In tow wordes which Moſes vſeth, the onelyonly cauſe of ſaluation is expreſſed: for Chanan is to fauour, or giuegive a benefit freely & liberally: but Racham is to ſhew mercy. So that is brought to paſſe that Paul intendeth: namely, that the mercy of God becauſe it is free, is not tyed, but he may ſhew it where he luſt.

16 So then it is not &c.) By that teſtimonie hee gathereth, that without all controuerſie it followeth, the election of God is not to be attributed to our induſtrie, or ſtudie, or indeuour: but is wholy to be referred vntounto the counſaile of God. Leaſt any ſhold thinke, that they who are choſen, are therefore choſen becauſe they dyd deſerue it, or had wonne vntounto themſelues the fauour of God by any meanes: or finally, becauſe there was in them any crumme of dignitie or worthineſſe, whereby the Lord might be prouoked. And vnderſtand it ſimply, that it ſtandeth not in our wil or ſtudie (for he hath put courſe for ſtudy) that we ſhould be nū bred amongeſt the elect: but that ſtandeth wholy on the goodneſſe of God, which choſeth thoſe freely, that neither will, nor ſtudie, no nor thinke of it. And they who reaſon out of this place that there is in vsus ſome force or vertue of ſtudie, but whiche can doe nothing by it ſelfe, except it be holpen by the mercy of God, they doe it fooliſhly. For the Apoſtle doth not ſhewe what is in vsus: but excludeth all our indeuours. It is therefore a meere cauillation that they bring in: namely, that wee will and runne, becauſe Paule denieth it to bee in the willer or runner: ſeeing his minde is nothing els, then that neither will nor running doth any thing. Yet they are againe to bee reproued, who, to the ende they might giuegive place to the grace of God, abide ſecure and idle. For although we profite nothing by our owne ſtudy, yet that ſtudie which is inſpired of God is not vneffectual. Theſe thinges are not therefore ſaide, that wee ſhoulde by our waywardneſſe or ſlouthfulneſſe choke the ſpirite of GOD infuſing his ſparkles into vsus: but that we ſhould vnderſtand, it is of him, whatſoeuer we hauehave: and therefore let vsus learne both to aſke all things of him, to hope for all thinges, and to aſcribe all things to him, & alſo with feare & trembling to ſeek our ſaluatiō. Pelagius hath gone about by another ſophiſticall, but a filthie or rotten cauillation, to abuſe the ſentence of Paule: namely, that it is not the willer or runner onelyonly, becauſe y^e grace of God helpeth. Whom Auguſtine hath not onelyonly ſoundly, but wittilye refuted: for if the will of man be therefore denied to be the cauſe of election, becauſe it is not the onelyonly cauſe, but in part: then thus it may be ſaide againe, that it is not of mercy but of the willer and runner. For where there is a mutuall woorkyng there ſhall alſo bee a mutuall praiſe. But aſſuredlie this laſt ſaying doeth fall with the weight of his owne abſurditie:The ſaluation of the elect ſtandeth wholy and onelyonly vponupon the mercy of God. let vsus therefore determine that the ſaluation of thoſe, whome it pleaſeth God to ſaue, is ſo aſcribed vntounto the mercy of God, that nothing is left vntounto the induſtrie of man. Neither hath it much more colour, that ſome would hauehave thoſe recited together in the perſon of the wicked. For howe ſhall it hang together, to wreſt thoſe places of Scripture, where the righteouſneſſe of God is defended, to vpbraide vntounto him tyrannie? Againe, is it like, ſeeing the refutation was readie and eaſie, that Paule, without ſpeeche, woulde ſuffer the Scripture to bee ſo groſſely abuſed? But theſe ſtarting holes they hauehave ſoughte, who dyd meaſure this incomparable myſterie of GOD by theyr owne ſenſe. It was a rougher doctrine, for their daintie, and tender eares, then that they coulde thinke it meete for an Apoſtle. But they ought rather to hauehave bended their own ſtifneckedneſſe to the obſequie of the ſpirite, that they might not hauehave been, ſo much addicted to their own groſſe imaginations.

17 For the ſcripture ſaith, &c. Nowe hee commeth vntounto the ſeconde member, of the reiection of the wicked. Wherin, becauſe there ſeemeth to bee ſomewhat more abſurditie, ſo muche the more diligently hee goeth about to make manifeſte, howe God in reiecting whome hee will, is not onelyonly irreprehenſible or without blame,Exod. 9.16. but alſo wonderfull in his wiſedome, and equitie. Hee therefore taketh his teſtimonie out of Exodus. Where the Lorde ſaith it was hee that ſtirred vp Pharaoh to that ende, that whiles he went about ſtubbornely to reſiſt the power of GOD, hee beeing ouercome, and ſubdued, might be for an example how inuincible the arme of God is: to the bearing wherof, much leſſe to y^e breaking wherof, no humaine ſtrength is ſufficient. Beholde the paterne that the Lord would ſhewe in Pharaoh.Two things to be conſidered in Pharaoh. Wherefore two thinges are to bee conſidered here, the predeſtination of Pharaoh to deſtruction: which is verely referred vntounto the iuſt, but yet ſecrete counſayle of God.

Secondly, the ende thereof, which is that the name of God might be celebrated: and to that ende doth Paule chiefly ſtaye vponupon it. For if this hardening be ſuch, for the which the name of GOD deſerueth to bee declared, that hee ſhoulde bee charged with vnrighteouſneſſe, is abhomination. It is an argument taken from the places of contraries. But becauſe manie interpreters, whiles they go about to qualifie this place alſo, they doe corrupt it, firſt it is to bee noted, that for the worde ſtirred vp. In Hebrewe it is, I hauehave ordeyned thee: where, the Lorde going about to declare that the ſtubbornneſſe of Pharaoh was no let to him, that hee might not deliuer his people, affirmeth that his furie was not onelyonly foreſeene of him, and that hee had meanes prepared to brydle it, but alſo that hee had purpoſely ſo ordeyned it, and verely to that ende, that hee might ſhewe foorth a more euident teſtimonie of his power. Some therefore doe turne it amiſſe, namely that Pharaoh was reſerued to a tyme, ſeeing rather hee ſpeaketh of the beginning. For ſeeing many thinges elſe where occurre vntounto men, whiche hinder their counſayles, and let the courſe of their actions, God ſaith Pharaoh came from him, and that this perſon was layde vponupon him. VntoUnto which ſentēce y^e word raiſe or ſtirre vp, notably agreeth. Finally, leaſt any ſhould imagin, that Pharaoh was moued from aboue, by a certaine vniuerſall and confuſed motion, that hee might ruſhe into that furie, the ſpeciall cauſe or ende is noted: as if it were ſayde, that God did not onelyonly know what Pharoah woulde do: but alſo purpoſely appointed him to this vſe. Where by it followeth, that it is in vayne nowe to ſtriue with him, as though hee were bounde to giuegive a reaſon or account, ſeeing hee doeth willingly come forth himſelfe, and preuenteth this obiection, denouncing, that the reprobate, in whom hee will hauehave his name celebrated, come from the ſecret fountain of his prouidēce.

18 Therefore he hath merciemercy on whom he will. Heere followeth the concluſion of both members: which can not any way bee vnderſtoode in the perſon of any other then of the Apoſtle: becauſe ſtraightwayes he addeth a communication with the aduerſary, when he beginneth to bring foorth ſuch things as may be obiected of the contrary part. Therfore it is not to be doubted but Paule ſpeaketh theſe of his owne ſence, as we hauehave admoniſhed a little before, namely, that God according to his pleaſure, voutſafeth whom he ſeeth good of mercy: and draweth foorth y^e ſeuerity of iudgement againſt whom he liſt. For this hee goeth about to bring to paſſe amongeſt vsus, that concerning the diuerſitie is betweene the elect and reprobate, our mind might bee content with this, namely, that it hath ſo pleaſed God, to illuminate ſome vntounto ſaluation, and blind otherſome vntounto death: and not ſeeke for any cauſe aboue his will. For we muſt ſtande vponupon theſe particles, of whom hee will, and whom hee will: Beyond y^t which he doeth not ſuffer vsus to paſſe. But the worde harden, To harden how it is taken.when in the Scriptures it is attributed to GOD, it doth not onelyonly ſignifie (as certaine tempering moderatours woulde hauehave it) a permiſſion or ſuffering, but alſo the action of Gods wrath. For all externall thinges, which make to the excecation of the reprobate, are the inſtruments of his wrath. And Satan him ſelfe, which inwardly worketh effectually, is ſo farre foorth his miniſter, that he worketh not but at his commaundement.

Therefore that friuolous euaſion or refuge, which y^e ſchoole men hauehave of foreknowledge, doth fall downe. For Paule doth not onelyonly ſay, that the ruine of the wicked is foreſeene of the Lorde, but is ordeined by his counſaile and will: as Salomon alſo teacheth,Prou. 16.4. that the deſtruction of the wicked, was not onelyonly foreknowne, but that the wicked ones themſelues were purpoſely created, that they might periſh.

19 Thou wilt ſay then vntounto mee, why doeth hee yet complayne? who hath reſiſted his will?

20 But O man, what art thou that pleadeſt or ſhouldeſt pleade in iudgement with GOD? ſhall the thinge formed, ſay to him that formed it, why haſt thou made mee ſo?

21 Hath not the potter power of the clay, to make of the ſame lumpe, one veſſel to honour and another veſſell to diſhonour?

19 Thou wilt ſay then vntounto mee. Heere eſpecially the fleſhe ſtormeth, when it heareth howe it is referred vntounto the will of God, that they are deſtinated vntounto death which periſhe. Wherefore the Apoſtle deſcendeth agayne vntounto obiections, by taking to him the ſpeeche of the aduerſarie: becauſe hee ſawe the mouthes of the wicked coulde not bee ſtopped, but with full mouthes they woulde barke agaynſt the righteouſneſſe of God. And hee doth notably expreſſe their affection. For, they not beeing content to defende themſelues, make God guiltie in their ſteade: and then after they hauehave turned the fault of their condemnation vponupon him, they are grieued at his ſo great power. In deed they are conſtrayned to yeelde, but ſtorming, becauſe they can not reſiſt: and attributing to him the principalitie they doe in a manner charge him of tyrannie, muche like as Sophiſters in their Schooles doe in ſuch ſort babble of his abſolute (as they call it) righteouſnes, as though hee hauing forgotten his righteouſnes, woulde make a tryall of the might of his lordeſhippe, by mixting all thinges peruerſely. Thus therefore doe the wicked reaſon in this place, what cauſe hath hee, why hee ſhould be angry at vsus? ſeeing he made vsus ſuch, ſeeing hee leadeth vsus whither hee luſteth at his pleaſure: what els doth hee in deſtroying vsus, but reuenge his owne woorke in vsus? neyther is it our part to contende with him: and howe ſo euer we ſtriue, hee will hauehave the vpper hande. Therefore both his iudgement ſhall be vniuſt if he condemne vsus: and alſo his power which hee abuſeth nowe agaynſt vsus is licencious. But what doth Paul anſwere to theſe.

20 Who art thou O thou man, Becauſe in Greeke there is the participle, it may alſo be read in the preſent tence, which doeſt ſtriue, or contende, or fighteſt on the contrary: beecauſe this is expreſſed in the Greeke worde, to this ſence, who art thou that takeſt vponupon thee to contende with God:The firſt anſwere, but the ſence is not muche diuers. By this firſt anſwere hee doeth nothing els then repreſſe the wickedneſſe of that blaſphemie, by an argument taken from the condition of man. He will ſtraightwaies adde another, whereby hee will cleare the righteouſneſſe of God, from all accuſation.

This verily is apparaunt, that no cauſe is brought aboue the will of God. Seeing the anſwere was at hande, namely, that the difference doeth depende vponupon iuſt cauſes: why did not Paule vſe this conpendious or ſhort forme, but placed the will of God in the higheſt degree, that it onelyonly might ſuffice vsus for all cauſes? aſſuredly if the obiection had been falſe, that God doeth reiect or elect according to his pleaſure, whom hee eyther vouchſafeth not with fauour, or whom hee loueth freely, the refutation had not been neglected of Paule. The wicked obiect, that men are cleared from guiltines, if the will of God beare the chiefeſt ſway in their ſaluation and deſtruction. Doth Paule denie it? Yea by his anſwere hee confirmeth, namely that God doeth decree or determine of men as it pleaſeth him: yet in vayne and madly doe men riſe vp to contende, becauſe God by his right power, or authoritie aſſigneth to his woorkes what lotte he will. And they who ſay that Paule wanting reaſon, did flee vntounto brauling, or chiding, charge the holy Ghoſt with great reproch. For hee woulde not at the firſt bring forth thoſe thinges which might make to the defence of the equitie of God, and which he had in a readineſſe, becauſe they coulde not be conceiued or apprehended. Yea hee alſo ſo tempereth the ſeconde reaſon, that hee doeth not vndertake a full defence. But yet ſo that hee declareth or ſheweth forth the righteouſneſſe of God, if it bee with deuout humilitie and reuerence weighed of vsus. That therefore whiche was moſt meete, hee admoniſheth man of his condition, as if hee ſayd, ſeeing thou art a man, thou muſt acknowledge thy ſelfe earth and aſhes: why then doeſt thou contende with the Lord, about a matter which thou canſt not vnderſtande? to bee briefe, the Apoſtle hath not brought that coulde bee ſayde, but that was expedient for our rudneſſe. Proude men ſtorme, that Paul, not denying men to be reiected or elected by the ſecrete counſayle of God, alleageth no cauſe, as though the ſpirite of God wanting reaſon helde his peace: and not rather by his ſilence did admoniſhe that the myſterie which the mindes of men do not comprehend, is reuerently to be had in admiration, & ſo might bridle the waywardneſſe of mans curioſitie. Let vsus know therefore that God doeth not for any other end ceaſe from ſpeaking, but becauſe he ſeeth his infinite wiſedome cannot be comprehended by our ſlender capacity, and therfore ſparing our infirmity, prouoketh vsus vntounto ſobriety and modeſty. Shall the thing formed. We ſee that Paul hitherto doth alway ſtand vponupon this, namely, that the wil of God, although the reaſon therof is vnknowen to vsus, is to bee counted iuſt. For he ſheweth that the Lord hath his right taken from him,The wil of God is alway iuſt howſoeuer we ſee not the reaſon of it. if hee bee not at liberty to doe with his creatures what hee luſt. This ſeemeth hard to the eares of many. And there are alſo ſome who alleadge that God is put to great reproche, if ſuch liberty be giuen vntounto him, as though they with their diſdainfulnes were better diuines, then Paule, who hath appointed this rule of humilitie to the faithfull, that they ſhoulde wonder at the power of God, and not eſteme it after their owne iudgement. And hee repreſſeth this arrogancie of ſtriuing with God, by a moſt fi… ſimilitud, wherein he ſeemeth rather to hauehave alluded vntounto Eſay, Eſay. 5.9. Iere. 28.6then Iere. For nothing els is taught with Ieremie, then that Iſrael is in the hand of the Lorde, ſo that for his ſinnes hee maye breake him in peeces, as a potter may his earthen veſſel. But Eſay goeth higher: ſaying, woe be to him that gaine ſayeth his maker: namely, to the pot y^e ſtriueth with the potter. Shall y^e claye ſay to his potter, what makeſt thou? &c. And ſurely there is no cauſe why mortall man ſhoulde preferre himſelfe before an …arthen veſſell, when he compareth himſelfe with God. Neither are wee to be very curious in applying that teſtimonie to the preſent cauſe, ſeeing the minde of the Apoſtle was onelyonly to allude vntounto the wordes of the Prophete, that his ſimilitude might hauehave the more waight.

21 Hath not the Potter authoritie: The reaſon why the thing formed, ought not to ſtriue with his former: becauſe the maker doth nothing but by his right or authoritie. By the worde power, he vnderſtandeth not, that hee hath ſtrength and force, to doe with his veſſell what he luſt: but that this preeminence or authoritie doth agree vntounto him, by good right. For his minde is not to giuegive vntounto God any licencious power: but ſuch as is worthily giuen vntounto him.

Furthermore in applying the ſimilitude, conſider this, as the potter doth take nothing from the claye, what fourme ſoeuer hee giuegive it: So to what condition ſoeuer God create a man, he taketh nothing from him. OnelyOnly that is to be remembred, namely that God is partly robbed of his honour, vnleſſe ſuch autoritie be giuen vntounto him, ouer men, that he may be iudge of life and death.

22 What and if God would, to ſhewe his wrath, and to make his power knowne, ſuffer with long patience, the veſſels of wrath prepared to deſtruction:

23 That he might alſo declare the ritches of his glory vponupon the veſſels of mercy, which he hath prepared vntounto glory?

The ſecond anſwere.22 What and if. The ſeconde anſwere, wherein he doth briefly declare, although the counſel of God be incomprehenſible on this part, yet it is apparant, his equitie is vnblamable, no leſſe in the deſtruction of the reprobate, then in the ſaluation of the elect. He doeth not giuegive a reaſon of the election of God in ſuch ſort as though hee woulde aſſigne the cauſe why this man is choſen, and that reiected. For both it was vnmeete, that thoſe things which are conteined in the ſecrete counſayle of God, ſhould come vnderunder the cenſure of man: and alſo that myſterie was vnfoldable. therefore hee reſtrayneth vsus, from examining thoſe things curiouſly, which exceede the capacitie of man: in the meane while he ſheweth, that ſo farre forth as the predeſtination of God doeth ſhewe forth it ſelfe, therein appeareth true righteouſneſſe. I take the particle eide, which Paul vſeth, as though it were ſaid, what and if? that this whole ſentence may be interrogatiue.

For ſo the meaning ſhall be more apparant: and it ſhall be a kind of ſilence or concealing, wherein muſt be vnderſtood, who therefore can accuſe him of vnrighteouſneſſe, or appoint him a day? For here appeareth nothing but the moſte ſtraight rule of righteouſneſſe. But if wee will vnderſtande the minde of Paule, eueryevery worde almoſt is to be examined. For thus hee reaſoneth, there are veſſels prepared for deſtruction, that is, bequeathed and deſtinated to deſtruction: there are alſo veſſels of wrath, that is, made and formed to this ende, that they might be teſtimonies of the vengeance and wrath of God. Now if God patiently ſuffer thoſe for ſome time, not deſtroying them at the firſt moment, but differring the iudgement prepared for them, and that to ſhew forth the teſtimonies of his ſeueritie, that others might bee terrified by ſo horrible examples: and alſo to ſet foorth his power, whereunto hee maketh them diuerſly to ſerue: and laſtly that thereby the greatneſſe of his merciemercy towardes the elect might be better knowen, and more clearely appeare: what is woorthie to be reprehended in this diſpenſation? howe be it it is no maruell though he ſhewe not, whence it is that they are veſſels prepared for deſtruction. For out of that is gone before, he taketh it to be a ſure thing, that the cauſe is hid in the eternall, and vnſearchable counſell of God: the righteouſnes wherof we ought rather to worſhip, then to ſearch after. And he hath put veſſels in a generall ſignification for inſtrumentes. For whatſoeuer action there is in any creature, it is (as a man would ſay) the miniſtery of the power of God. Very fitly therefore are wee the faithfull called veſſels of merciemercy, whiche the Lord doeth vſe as inſtrumentes to ſhewe foorth his merciemercy: and the reprobate, the veſſelles of wrath, ſeeing they ſerue to ſhewe foorth the iudgementes of God.

23 That hee might alſo declare the riches. Becauſe I doubted not but in theſe two particles, kai ina, and that, there was a diſplacing of woordes, that being in the firſt place ſhoulde bee in the laſt: to the ende this member might the better agree with the former, I hauehave tranſlated it: That he might alſo declare. And it is the ſeconde reaſon,By the deſtruction of the reprobrate Gods mercy towards the elect is made more manifeſt. which manifeſteth the glory of God in the deſtruction of the reprobate: becauſe thereby the greatnes of the goodnes of God towards the elect is more largely confirmed. For what do theſe differ from thoſe, but that they are deliuered from the ſame goulfe of deſtruction by the Lord? And that by no deſert of their owne, but of his free goodneſſe. Therefore it can not otherwiſe bee, but that infinite goodneſſe of God towardes the elect, ſhoulde bee commended more and more, when wee conſider howe miſerable all they are, who doe not eſcape his wrath. I interprete the word glory, which is twiſe repeated heere, to bee put for the mercy of God, by the figure, metonymia, which is heere by putting the effect for the cauſe: for his chiefeſt prayſe conſiſteth in doyng good. So to the Epheſians,Ephe. 1.13. after hee hath taught how we are adopted of God, to the prayſe of the glory of his grace, ſhortly after hee addeth, that wee are ſealed by the ſpirite of inheritaunce to the prayſe of his glory, the woorde grace being left out. His meaning therefore is to ſignifie, that the elect are inſtrumentes or veſſelles, whereby God doth exerciſe his merciemercy, that hee might gloryfie his name in them.

And although in this ſeconde member hee doeth more expreſſely affirme, that it is God who prepareth his elect vntounto glorie, when as before hee had ſimplie ſayde, that the reprobate are veſſelles prepared vntounto deſtruction: yet there is no doubt but the preparation of them both, doeth depende vppon the ſecrete counſayle of God. Otherwiſe Paule had ſayde, the reprobate giuegive or caſt themſelues into deſtruction, But nowe hee giueth to witte, that before they are borne, they are already addicted to their lot.

24 Whom hee hath alſo called: namely vsus, not onelyonly of the Iewes, but alſo of the Gentiles.

25 As he ſayth alſo in Oſee, I will call them my people, which were not my people: and her beloued, which was not beloued.

26 And it ſhall be in the place, where it was ſaide vntounto them, yee are not my people, that there they ſhalbe called, the children of the liuing God.

27 And Eſay cryeth concerning Iſrael, though the number of the children of Iſrael, were as the ſande of the ſea, yet ſhall but a remnant be ſaued.

28 For he making his account ſhort, and gathering it into a briefe ſum in righteouſneſſe, becauſe the Lorde will make a ſhort account in the earth.

29 And as Eſay had ſaid before: except the Lord of hoſts had left vsus a ſeede, we had been made as Sodome, and had bin like to Gomorrha.

26 Whom he hath alſo called. Out of that diſputation which hee hath hitherto had of the libertie of Gods election, two thinges followed: namely that the grace of God is not ſo included within the people of the Iewes, that it can not alſo flowe forth vntounto other nations, and ſpread it ſelf ouer the whole world. Secondly that it is not ſo tyed to the Iewes, that it muſt needs come vntounto all the ſonnes of Abraham according to the fleſhe, without exception. For if the election of God, be grounded vponupon his pleaſure onelyonly: whither ſo euer his will ſhall turne it ſelf. there alſo the election of God hath place. Election therefore being put downe, nowe the way in a maner is made vntounto thoſe thinges which hee hath purpoſed to ſay as well of the calling of the Gentiles, as the reiection of the Iewes: the one whereof, for noualtie did ſeeme abſurde, the other altogether vnmeete or vnworthy. Yet becauſe this latter had more offence in it, hee handleth the other, being leſſe odious, in the firſt place.

He ſayth therefore that the veſſels of Gods merciemercy, which he chuſeth vntounto the glorie of his name, are taken eueryevery where, no leſſe from among the Gentiles, then the Iewes. But in the relatiue, whome, although the reaſon of grammer bee not obſerued by Paule, yet his meaning is, a paſſage as it were being made, to adde, that wee are thoſe veſſelles of Gods glory, who are partly taken out from amongſt the Iewes, and partly from amongſt the Gentiles. Where, by an argument taken from the vocation of God hee prooueth, there is no difference of nation in election. For if petigrey taken from the Gentiles, was no impediment why God ſhoulde not alſo call vsus, it is apparaunt, the Gentiles are not baniſhed from the kingdome of God, and the couenaunt of eternall ſaluation.

25 As hee ſayth alſo in Oſee. Nowe hee declareth that the calling of the Gentiles ought not to ſeeme newe: as which was teſtified long before, by the oracle of the prophete. The ſence is plaine inough, but that there is ſomewhat to doe for applying the teſtimonie: for none will denie, but the Prophete ſpeaketh there of the Iſraelites. For the Lorde being offended at their wickedneſſe, denounceth, they ſhoulde no more afterwarde be his people. After that hee addeth a conſolation: and of not beloued, maketh them beloued, of not a people, a people. And Paule goeth about to applie that vntounto the Gentiles, which is preciſely ſpoken vntounto the Iſraelites.

They who hitherto hauehave beſt vnfolded this knot, hauehave thought that Paule woulde reaſon thus: that which might be ſuppoſed an impediment to the Gentiles, to hinder them from beeing partakers of ſaluation, was alſo in the people of Iſrael: as God therefore in old time did graciouſly receiue the Iewes into fauour, whom he had caſt off and baniſhed: euen ſo nowe he vſeth the ſame bountifulnes towardes the Gentiles. But becauſe that interpretation, although it may be ſuffered, yet ſeemeth vntounto me to be ſomewhat forced, let the readers conſider, whither this be not more apt, if we doe beleeue, y^t conſolation of the Prophet was not giuen to the Iewes onelyonly, but alſo to the Gentiles. For it is no new or ſtraunge thing among the Prophetes, after they hauehave publiſhed the vengeance of God, againſt the Iewes for their iniquities, to turne themſelues vntounto the kingdome of Chriſte, which was to bee diſperſed ouer the whole worlde. Neither did they that whithout reaſon. For ſeeing the Iewes by their ſinnes did ſo prouoke the wrath of God, that they deſerued to bee diuorced from him, there remaineth no hope of ſaluation, vnleſſe they turne themſelues vntounto Chriſte: by whome the couenant of grace is reſtored, and as it was founded in him, ſo now by his interceſſion it is renued. And aſſuredly ſeeing Chriſte is the onelyonly refuge in deſperate affaires, or ſuche as are paſt all hope: no ſounde conſolation can bee brought vntounto miſerable ſinners, and ſuche as ſee the wrath of God hang ouer them, but by ſetting Chriſte before their eyes. Yea this (as wee hauehave admoniſhed) is ordinary amongeſt the Prophetes, when they hauehave humbled the people being pricked with y^e threatning of Gods vengeance, to recall them vntounto Chriſt, the only ſanctuarie of thoſe hauehave no other refuge. And where the kingdome of Chriſt is erected, there alſo that heauenly Hieruſalem is rayſed vp, into which the Citizens out of all partes of the worlde are gathered. And that chiefly auayleth in the preſent oracle: for when the Iewes were caſt out of the family of God, by that meanes they were brought into a vulgare or common eſtate, and were made like vntounto the Gentiles. After the difference is taken away, nowe the merciemercy of God hath place indifferently amongſt all nations.

Whereby wee gather that the teſtimonie of the Prophete is fitly applyed vntounto the preſent cauſe. Wherein, God, after hee hath matched the Iewes with the Gentiles, pronounceth that hee will gather a Church of them both, that they whiche were no people might beginne to bee.

I will call them my people which is not my people. This is ſayde in reſpecte of the diuourcement, whiche GOD had nowe made with the people, depriuing them of all dignitie, that they ſhoulde not excell the forraine nations. And althoughe they whome God hath ordayned for ſonnes vntounto himſelfe, in his eternall counſell, theſe are, and are for euer, ſonnes: yet the ſcripture many times reckoneth not among the ſonnes of God, but whoſe election is confirmed by calling, Whereby alſo hee teacheth vsus not to iudge, and muche leſſe to denounce of the election of GOD,Howe farre was may denounce of the election of God. but ſo farre foorth as it manifeſteth it ſelfe by his tokens. So likewiſe after that Paule had ſhewed vntounto the Epheſians, that their election and adoption was determined with God before the creation of the worlde, a little after, he teſtifieth they were ſometime ſtraungers from GOD: Namely, according to that time, wherein the Lorde had not yet declared his louelove towardes them: although hee had imbraced them with eternall merciemercy. Therefore in this place they are called, not beloued, to whome the Lorde rather teſtifieth his wrath then louelove. Finally, vntill adoption reconcile men vntounto God, we know his wrath lyeth vponupon all mankinde: the feminine gender of the participle, dependeth vponupon the texte of the Prophete. For hee had ſayde that a daughter was borne vntounto him, whome hee called not beloued: that vnderunder this type, the people might knowe they were hated of God. Nowe as reiection was the cauſe of hatred, ſo the Prophete teacheth that the beginning of louelove is, when God doth adopt them, who for a tyme were forreiners.

27 And Eſay cryeth. Nowe he commeth vntounto the ſeconde part, whereat he woulde not begin leaſte hee ſhoulde exaſperate their mindes too much. And this is not without ſkill, that he bringeth in the prophet Eſai crying, and not ſpeaking: namely that he might make them more attentiue.

Furthermore, the woordes of the Prophete are plaine, to feare the Iewes, leaſt they ſhould glory too much in the fleſh. For it is horrible to be hearde, that of ſuche an infinite multitude, a ſmall number onelyonly ſhould be ſaued. For although the Prophet after he hath deſcribed the deſtruction of the people, leaſt the faithfull ſhoulde thinke the couenaunt of God were vtterly wyped out, putteth them in minde there is ſome hope of grace remayning: yet he reſtrayneth that vntounto a fewe. But becauſe the Prophet prophecied that of his time, we are to ſee how Paul doeth rightly apply it to his purpoſe. And thus it ought to be applied, when the Lorde woulde deliuer his people out of the captiuitie of Babylon: hee woulde the benefite of his deliueraunce ſhoulde come vntounto a very few of ſo great a multitude: whiche might iuſtly be called the remnant of that deſtruction, in reſpect of the multitude of people, which he ſuffered to periſh in exilement. Nowe that ſame carnall reſtitution, did figure the true inſtauration of the Church of God, which is accōpliſhed in Chriſt: Yea, it was onelyonly the beginning thereof. That therefore which happened then, muſt needes more certainly be fulfilled nowe in the progreſſe and perfection of the deliuerance.

25 For hee making his account ſhort. The diuerſitie of interpretations being omitted, this ſeemeth vntounto me the natural ſenſe, the Lord will both ſo ſhorten, and cut off his people, y^t that which ſhall remaine may ſeeme (as it were) a certaine conſumption, that is, the forme or print of a wonderfull great ruine. Yet this fewneſſe which ſhall remaine of the cōſumption or waſting, ſhalbe y^e worke of y^e Lords righteouſnes: or, which I like better, ſhal ſerue to teſtify y^e righteouſnes of god through y^e whole world

Becauſe, worde, generally in Scripture ſignifieth a thing, worde conſummated or perfected, is put for conſummation or perfection. Where many interpreters hauehave groſſly erred, whiles they goe about to reaſon too ſubtillie. For they hauehave imagined, that the doctrine of the Goſpell is ſo called, becauſe the ceremonies beeing cutte off, it is a briefe abridgement of the lawe. Although it ought: rather to be called a conſumption.

Where alſo not onelyonly there, but in Eſai and Ezechiel, the interpreter hath erred,Eſay 10.22. & 28.22. Ezec. 11.13. where it is ſayde, Ah, ah, Lorde God, wilt thou make a conſummation of the remnantes of Iſraell? when the Prophetes woulde ſay, wilt thou deſtroy euen the remnauntes vntounto vtter deſtruction? and that commeth to paſſe thrugh the ambiguitie or doubtfulnes of the Hebrewe worde.

For ſeeing the woorde Chalah may ſignifie as well to ende and finiſh, as to conſume, this difference hath not been ſufficiently obſerued in his place. Neither hath Eſay worde for worde ſo ſpoken, but he hath put two ſubſtantiue nownes, namely, conſumption, and definition, or deciding and ending: ſo that the deſire or ſeeking after Hebraiſme in the Greeke interpreter is marueylous vnreaſonable. For to what purpoſe is it, to inwrappe a ſentence, by it ſelfe cleare, in an obſcure figuratiue ſpeech? Adde alſo that Eſai ſpeaketh heere exceſſiuely, whiles by conſumption hee meaneth extenuation or diminiſhing, ſuche as is wont to be in ſome famous deſtruction.

29 And as Eſay had ſayde before. Hee bringeth another teſtimonie out of the firſt chapter, where the Prophete bewayleth the deſtruction of Iſrael in his time. And if that hath been once done, it is no newe example. For the people of Iſrael hath no prerogatiue, but from their parentes or auncetours: who notwithſtanding were handled in ſuch ſorte, that the Prophete complayneth they are ſo afflicted, that they were but a litle from the deſtruction of Sodom and Gomorrhe. Yet this difference there was, that a fewe were reſerued for a ſeede, to rayſe vp the name, leaſt it ſhoulde periſhe vtterly, and by eternall forgetfulneſſe be wiped out. For it behooued God, alway to be ſo mindefull of his promiſe, that in the middeſt of his moſt ſeuere iudgementes, he might leaue ſome place for merciemercy.

30 What ſhall wee ſay then? that the Gentiles which followed not righteouſnes, hauehave attayned vntounto righteouſnes, euen the righteouſneſſe which is of faith.

31 But Iſraell in following the law of righteouſnes, hath not attained vntounto the lawe of righteouſnes.

32 Wherefore? becauſe they ſought it not by fayth, but as it were by woorkes. For they hauehave ſtumbled at the ſtumbling ſtone.

33 As it is written, beholde, I lay a ſtumbling ſtone in Sion, and a rocke of offence: and eueryevery one that beleeueth in him ſhall not be aſhamed.

30 What ſhall wee ſay then? Nowe, that hee might take from the Iewes all occaſion of murmuring agaynſt God, hee beginneth to ſhewe thoſe cauſes may bee comprehended by mans capacitie, why the nation of the Iewes was ſo reiected. But they doe leudly, and inuerte order, who goe about to ſette and erecte theſe cauſes aboue the ſecrete predeſtination of God, which hee taught before to bee taken for the firſt or higheſt cauſe. Howebeit as that is aboue all cauſes: ſo the corruption and wickedneſſe of the vngodly doeth giuegive place and matter to the iudgementes of God. And becauſe hee had to deale in a difficulte cauſe, he vſeth a communication, and demaundeth (as though he doubted) what might bee ſayde heere. That the Gentiles whiche followed not righteouſneſſe. Nothing was thought more abſurde or vnlike, then that the Gentiles, who hauing no care of righteouſneſſe, wallowed in the pleaſures of their fleſhe, being called into the participation of ſaluation, ſhoulde obtayne righteouſneſſe: and the Iewes on the contrary, who ſeriouſly gaue diligence to the woorkes of the lawe, ſhoulde bee put beſide all rewarde of righteouſnes.

Paule ſo vttereth that in bare woordes, which was a marueylous paradoxe or ſtraunge thinge, that by a reaſon added, hee tempereth what ſo euer ſharpeneſſe or roughneſſe was in it: namely that that righteouſneſſe the Gentiles attayned vntounto, doth conſiſt in fayth: and therefore doeth depende vponupon the merciemercy of the Lorde, and not on mans owne woorthineſſe. And that that ſtudie of the lawe was in the Iewes, was prepoſterous, becauſe they ſought to bee iuſtified by woorkes: and ſo they laboured to attayne vntounto that, whereunto man can not come. Yea, they alſo were offended at Chriſt, by whom onelyonly wee hauehave enteraunce to obtayne righteouſneſſe.

But the purpoſe of the Apoſtle in this former member, is to aduance the meere grace of God, that no other cauſe ſhoulde bee ſought for in the calling of the Gentiles then this, namely, that hee vouchſaued to imbrace them, being vnworthie of his fauour.There is no ſaluation without righteouſneſſe. Hee ſpeaketh of righteouſneſſe by name, without the which ſaluation commeth not: but whiles hee ſayth it proceeded from faith, hee giueth to vnderſtande that the righteouſneſſe of the Gentiles doth conſiſt in free reconciliation. For if any imagine they were therfore iuſtified, becauſe by fayth they had gotten the ſpirit of regeneration, he is farre wide from the mind of Paul. For it could not be true, y^t they obtayned y^t they ſought not, vnleſſe the Lorde freely imbraced them ſtraynge and wandering, & offered them righteouſneſſe, whereof, in as much as they knewe it not, there coulde flouriſhe no ſtudie amongſt them. But alſo it is to bee noted, that the Gentiles did not otherwiſe obteine righteouſneſſe by fayth, but becauſe God preuented theyr fayth by his grace.

For if by fayth they had firſt attayned vntounto righteouſneſſe, this nowe had been to followe it. Therefore fayth it ſelfe was a portion of grace.

31 Iſrael in following righteouſneſſe. Paul doth frankly denounce that, which was incredible to beſpoken, namely, that it was no maruell, if the Iewes by following righteouſneſſe earneſtly, profited nothing: becauſe by running out of the way, they wearied themſelues in vayne. Nowe in the firſt place hee ſeemeth vntounto mee to hauehave put the lawe of righteouſneſſe, by the figure hypallage, for the righteouſneſſe of the lawe:Hypallage is, when thinges are turned vpſide downe. and in the repetition of the ſeconde member, in another ſence to hauehave ſo tearmed the forme or rule of righteouſneſſe. Therefore the ſumme is, that Iſrael depending vponupon the righteouſneſſe of the lawe, namely that, which is preſcribed in the lawe, had not the true maner of iuſtification. And it is a notable alluſion of woordes, whiles hee teacheth that the legall righteouſneſſe was in cauſe, that they fell from the lawe of ryghteouſneſſe.

32 Not by fayth, but as it were by woorkes. Becauſe commonly the excuſe of prepoſterous zeale ſeemeth to bee iuſt, Paule ſheweth they are iuſtly reiected, who ſeeke to gette vntounto themſelues ſaluation, by the confidence of workes: becauſe ſo much as in them is, they deſtroy fayth, out of the which there is no health to be hoped for. Therefore if they ſhoulde bee partakers of their deſire, that ſucceſſe ſhoulde bee a making voyde of true righteouſneſſe.

Faith and the merit of works are vtterly contrary.Furthermore thou doeſt ſee, howe fayth and the merites of woorkes are compared together, as thinges vtterly contrary. Seeing then the confidence of workes is a great let, whereby the way to obteyne ryghteouſneſſe is ſtopped vp agaynſt vsus: it is neceſſary that that being reiected, wee reſt vponupon the onelyonly goodneſſe of God. For this example of the Iewes ought iuſtly to terrifie all thoſe, who ſeeke to obtayne the kingdome of God by woorkes.

For as it is alreadie declared, hee calleth not the obſeruations of ceremonies the woorkes of the Lawe: but the merites of workes: vntounto the which faith is oppoſed, which faith not regarding his owne worthynes, doth (that I may ſay ſo) with both eyes beholde the ſole merciemercy of God. For they hauehave ſtumbled at the ſtumbling ſtone. By an excellent reaſon hee confirmeth the former ſentence. For nothing is more abſurde, then that they ſhoulde obtayne righteouſneſſe, whiche goe about to ouerthrowe it. Chriſt is giuen vntounto vsus for righteouſneſſe: hee laboureth to depriue him of his office, who ſo thruſteth vponupon GOD the righteouſnes of woorkes. And hereby it appeareth, ſo often as men reſt vponupon the confidence of woorkes, vnderunder the vayne pretence of being zealous for righteouſnes, by furious folly they fight with GOD.

Moreouer, it is no harde matter to bee knowen, howe they ſtumble at Chriſt, who truſt to the confidence of woorkes: for except wee acknowledge our ſelues to bee ſinners,Howe iuſticiaries ſtumble at Chriſt. bare and voyde of righteouſnes that is our owne, wee obſcure the dignitie of Chriſt: whiche conſiſteth in this, that hee might bee light, health, life, reſurrection, righteouſneſſe, and medicine to vsus all. And to what ende ſerue all theſe, but that hee might lighten the blinde, reſtore the damned, quicken the dead, reare them vp are brought to nothing, waſhe them are full of filth, cure and heale thoſe are deadly diſeaſed? yea if we clayme vntounto our ſelues any righteouſnes, wee doe in a ſort ſtriue with the power of Chriſt: ſeeing his office is, as well to beate downe all pride of fleſhe, as to eaſe and comfort thoſe labour and are heauie laden. And the teſtimonie is properly cited. For there God denounceth that he will be an offence to the people of Iuda and Iſrael, where at they ſhoulde ſtumble and fall.

Seeing Chriſte is the ſame God, ſpake by the Prophet, it is no maruaile, though that bee nowe fulfilled in him. And calling Chriſte a ſtone of offence. Hee admoniſheth, that it is not ſtrange, if they profited not in the way of righteouſneſſe, who ſtumbled at the offence by their owne peruerſe ſtubbornes, whē God had declared an eaſie way. And it is to bee noted, that this doth not properly and of it ſelfe agree vntounto Chriſte, but rather is accidentall by the malice of men, as it followeth ſtraightwayes.

33 And eueryevery one that beleeueth in him ſhal not be aſhamed. Hee adddeth this teſtimonie, beeing taken other where, to the conſolation of the godly: as if hee ſaid, where as Chriſte is called a ſtone of offence, there is no cauſe that therefore wee ſhoulde bee afraide of him, or in ſteede of truſte, conceiue trembling. For hee is ordeined to the ruine of the faithleſſe, but to the life and reſurrection of the godly. Therefore as that Prophecie of ſtumbling and offence is fulfilled in the rebellious and faithleſſe: ſo there is another which is directed to the godly: namely, that he is a ſtrong ſtone, a precious and corner ſtone, moſt firmely grounded, vponupon whom whoſoeuer ſhall leaue, he ſhall not fall. And whereas hee hath put not to bee aſhamed, For not to make haſt or precipitate, that he had from the Greeke interpreter. Aſſuredly the Lord there goeth about to confirme the hope of his: And when the Lorde biddeth vsus hope well, thereby it followeth, that we cannot be aſhamed.1. Pet. 2. See the place of Peter, not much vnlike vntounto this.

Commentary on Romans, Commentary · Chapter 9

CHAPTER. 9.