that minor or second proposition in the former argument where hee denyed Abraham to haue any matter of glorying For if Abraham were therefore iustified because he imbraced the goodnesse of God by fayth it followeth he had nothing to glorie of because he brought nothing of his owne but an acknowledging of his misery which sought for mercy For he taketh it as a thing confessed that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes For if there were any righteousnesse of the lawe or woorkes it shoulde remayne really in men them selues but fayth borroweth that els where which it hath not in it selfe therfore the righteousnesse of faith is fitly called Imputatiua That is such as is by imputation Furthermore the place which is cited Gen. 15.6 The faith of Abraham had respect vnto the whole couenant of grace not only vnto the particular promise of posteritie is taken foorth of Genesis where the worde beleeue or the word beleeuing Ought not to be restrained vnto any one particular thing there spoken of but vnto the whole couenaunt of saluation grace of adoption which Abraham is said to haue apprehended by faith The promise indeede of seede or posterity to come is there rehearsed but yet which was grounded vpon the free adoption And we are to note that neither saluation is promised without the grace of God nor yet the grace of God without saluation Agayne we are neither called into the grace of God nor into the hope of saluation but righteousnes is also offered This being set downe we may see they holde not the principles of diuinity which think the testimony of Moses to bee violently wrested of Paule For because there is there a particular promise they vnderstand Abraham to haue done right and well in that he beleeued it and that he was so farre foorth approued of God But therein they are deceiued first in that they marke not how that word beleeue is extended vnto the whole content wherefore it ought not to be restrayned vnto one member And the chiefest errour is that they beginne not at the testimony of the grace of God But this doth God that he might assure Abraham both of his adoption fatherly fauour vnder which eternall saluation by Christ is conteyned Wherefore Abraham in beleeuing imbraceth nothing but grace offered vnto him that his faith shoulde not bee voyde If this be imputed vnto him for righteousnesse it followeth he was iustified no otherwise but because hee trusting in the goodnesse of God durst hope for all thinges from him Neither doth Moses say what men thought of him but how he was accounted before the iudgement seate of God Abraham therefore apprehended the grace of God offered vnto him in the promise wherein he felt righteousnesse to bee communicated to him It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith for there is here the same reason betweene God and vs There is a mutuall respect betweene faith the promise such as is betweene the giuer and receiuer that is with the Lawers betweene the giuer and him to whom the thing is giuen For we doe not otherwise obteyne righteousnesse but because as it is offered vnto vs in the promise of the Gospel so we do by faith as it were see the possession of it How the place of Iames whiche seemeth to bee muche contrary vnto this is to be reconciled I haue already shewed And there meaning the Epistle of Iames I shall by the leaue of God declare it more at large They only are iustified to whō righteousnes is imputed Onely let vs note that they to whom righteousnes is imputed are iustified Seeyng these two are put of Paule as woordes of one signification Whereby we gather the question is not what menne are in themselues but what God doth account of them not that puritie of conscience and integritie of life is separated from the free feuour of God but for that when the cause is demaunded why God doth loue vs acknowledge vs for iust Christ muste needes come foorth who may cloth vs with his righteousnesse 4 For to him verily that woorketh reward is imputed not of grace or fauour but of debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 4 For to him that worketh He calleth him a worker not euery one that is addicted vnto good woorkes whiche studie ought to floorish in all the sonnes of God Who is called a worker who a non worker but him that deserueth some thing by his merites likewise he counteth him a non worker or one that woorketh not to whom nothing is due by the merite of workes Neither is his meaning that he woulde haue the faithfull vprofitable or idle Loyterers but hee forbiddeth them onely to be hirelinges who whatsoeuer they aske of God they craue it as of right due vnto them And we haue already admonished how the question is not here after what sorte we should frame our life but the question is of the cause of saluation And he reasoneth from the contrary that God doth not pay vnto vs righteousnesse as of debt but doth frankly giue it vnto vs that we might ascribe it to him And I truely am of Bucers mynde who sheweth the forme of reasoning not to be drawen from one worde but from an whole sentence after this manner if there be any that meriteth any thing by his work the thing merited is not imputed vnto him of grace but is payde vnto him as of debt or duetie Faith is counted vnto righteousnesse not as though it brought anye merite from vs How faith is counted for righteousnes but because it apprehendeth the goodnesse of God Therefore is righteousnesse no debt vnto vs but giuen vs freely For because Christ at our prayer or suit doth iustifie vs by fayth Paule doeth alwayes therein consider our euacuation or emptinesse For what doe we beleeue but Christ to be the satisfaction for our sins that he might reconcile vs to God The same though in other words Galat. 3.11 is in the Epistle to the Galath that no manne is iustified by the law it is euident for the iust by faith shall liue But the law is not of faith but he that shall doe these shall liue in them For because the lawe promiseth wages vnto workes therupon he concludeth the righteousnes of faith which is free not to agree with the of works Which cannot hold if faith doe iustifie in respect of works These comparisons are diligently to be obserued wherin al merite is vtterly done away 5 But beleeueth in him This is a circumlocution verye significant wherein hee expresseth the substance and nature of faith and righteousnesse for he concludeth plainely that faith doeth iustifie vs not as though it were a meritorious vertue but so
helpe forthwith Iudgement for tract iustice Gifte signifieth free pardon When to iudgement he opposeth gift the first signifieth rigor as the other signifieth free pardon For of seueritie or rigour commeth condemnation of pardon cōmeth absolution Or which is all one if God deale with vs according to iustice we are all vndone but hee iustifieth vs freely in Christ 17 For if through the offence of one death hath rained by one much more shal they which haue receiued the abūdāce of grace and gyfte of righteousnes raigne in life by Iesus Christ 17 For if through the offence of one Againe hee addeth a generall correction wherein he persisteth the rather because his purpose is not to prosecute euery part but to set down the speciall summe of the matter Before he said the power of grace had ouermatched the power of sinne Hereby he comforteth confirmeth the faithful withall he prouoketh exhorteth thē to reuerence the bountifulnes of God For this is the meaning of so studious a repetitiō that the grace of God might be cōmended according to the dignitie therof that men might be drawen frō trust in thēselues vnto Christ that we hauing obteined his grace might inioy full assurance whence at length springeth thankfulnes The sum is because Christ excelleth Adam the righteousnes of Christ ouercōmeth the sin of Adā the curse of Adā is ouerthrowen by the grace of Christ◠the death came of Adam is swallowed vp of the life is come of Christ But yet euen the members of this comparison do not answere one another For he shoulde haue said the benefit of life raigneth florisheth more by the abundance of grace in steed thereof he saith the faithfull shall raigne which is as much in value because the kingdome of the faithfull is in life also the kingdome of life is in the faithful A twofold difference betweene Christ Adam Furthermore it is necessarie to note here two differences betweene Christ and Adam which the Apostle hath not therfore omitted as though he thought them meet to be neglected but because concerning the present argument it was no matter to reckon them The first is that through the sinne of Adam we are not condemned by sole imputation as though the punishment of anothers faulte were exacted vppon vs but therefore susteyne wee the punishment of his sinne because wee are also guiltie of his crime Namely in as muche as our nature beeing corrupted in him is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe wee are restored in another sorte vnto saluation For it is not therefore imputed vnto vs as though it were within vs but because wee possesse Christ himself with all his graces giuen vnto vs by the bountifulnes of the father Therefore the gifte of righteousnes signifieth not a qualitie where with God indueth vs as some haue very wickedly expounded but the free imputation of righteousnes For the Apostle declareth what he ment by the word grace The second difference is that the benefite of Christe hath not redounded vnto all men as Adam hath plonged al his progenie in condēnation And the reason is at hand for seeing this malediction or curse with wee draw from Adam is deriued vnto vs by nature it is no maruayle though it comprehend the whole masse But veryly that we may come into participation of the grace of Christ wee must be graffed into him by faith Therefore to obtayne the miserable inheritaunce of sinne it is inough to be a man for it abideth in flesh and blood But to obtaine the righteousnes of Christ thou must needs be a faithfull man because that by faith his felowship is obtayned It is cōmunicated to infantes by a speciall maner for they haue the priuiledge of adoption in the couenant whereby they passe into the societie of Christ I speake of the children of the godly vnto whom the promise of grace is directed for others are not exempted from the common estate 18 Therefore as by the offence of one condemnatiō came vpon all men so by the iustification of one iustification of life is come vpon all men 18 This is an imperfect speech which may be made perfect if the words condemnation and iustification be read in the nominatiue case as sure they must bee resolued if you will haue the sence perfect And it is the generall conclusion of that comparisō which went before For now hauing omitted the mention of the interposed correction he knitteth vp that similitude as by the offence of one we are made sinners so the righteousnes of Christ is effectual to iustifie vs although he putteth not dikaiosunen That is the righteousnes of Christ but dikaioma that is the iustification of Christ that he might admonish how Christ is not iust priuately to himselfe but that righteousnes wherewithall hee was indewed doeth extende further How the righteousnesse of christ is common to al namely that bee might inriche the faithfull with the gift bestowed vpon him He maketh it a grace common to all because it is offered to all not that all men are partakers of it indeede For albeit Christe suffered for the sinnes of the whole worlde and bee indifferently through the goodnesse of God offered vnto all yet all doe not receiue him And those two wordes which hee vsed of late may be repeated in this sense as by the iudgement of God it came to passe that the sinne of one shoulde redownd to the condemnation of many so shal grace be effectual to the iustificatiō of many Iustificatiō of life in my iudgement is taken for absolution whiche restoreth life vnto vs as though hee called it a quickening iustification For thence commeth the hope of saluation if God bee mercifull vnto vs and of necessitie wee muste be iuste that wee may bee acceptable to him Therefore life commeth of iustification 19 For as by the disobedience of one man many were made sinners so by the obedience of one shall many bee made iuste This is no superfluous speeche but a necessary declaration of the former sentence For it sheweth that we are so guiltie by the offence of one man that we are not innocent Hee said before we were damned but least any man should attribute vnto himselfe innocencie he woulde also adde that euery one is condemned because he is a sinner Moreouer when hee saith wee are iustified by the obedience of Christe heereby wee gather Christe in that hee satisfied the father to haue purchased righteousnesse for vs. Righteousnes is a qualitie in Christ and is made ours by imputation Whereupon it followeth the qualitie of righteousnesse is in Christe but that is imputed vnto vs whiche is proper to him And also hee openeth what kinde of righteousnesse the righteousnesse of Christe is when hee calleth it obedience where let vs note I pray you what we must bring into the sight of God if we wil be iustified by workes namely obedience of the lawe not such as is
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 vnto this marke Howesoeuer the Iewes by their fallyng away haue 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 onely because hee hath reserued out of the whole multitude a remnant vnto 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 vnto 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 haue compassion on him By which wordes hee doeth not onely set foorth his fauour towardes Israel but rather sheweth the force of adoption vnder 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 vs 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 vnto the couenant as vnto their onely head euen as the speciall helpes of God whereby hee testifieth his fauour towardes the faithfull doe flowe out of the onely 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 vnto 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 the 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 vnto 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 euery 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 vnto the fathers Acts. 3. as though Paules minde were onely to say that Christe descended of the fathers they haue 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 the 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 vs by communicating our nature much more did he honour them with whom hee woulde haue 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 haue 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 vnto any other then the onely and eternall God 1. Tim. 1.17 For in another place hee preacheth one onely 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 vnto the eternall glory of Christ yea and that not so much for his owne priuate cause as that
if they had had no lawe at all so wee must beware least at this day it be turned agaynst vs. And surely it is too true in a great many who whiles they boast themselues to haue a certaine singuler knowledge as though the Gospell were not a rule of life they are giuen ouer vnto all kinde of vncleannesse Let vs not therefore dally so securely with the Lorde let vs remember what iudgement hangeth ouer such pratlers who shew forth the worde of God onely in iangling 22 Thou which abhorrest idols Verie aptely he opposeth sacriledge to idolatrie as a thing of the same kinde For sacriledge Sacrilege what it is simply is a prophanation of the diuine maiestie Which sinne was not vnknowen vnto the heathen Poets For this cause Ouide chargeth Lycurgus with sacrilege Metamorph. 3. For contemning the solemne feastes of Bacchus and in Fastis he calleth those Sacrilegas manus id est Wicked handes which violated the maiestie of Venus But seeing the Gentises gaue the maiestie of their gods vnto idols they counted that onely for sacrilege if any did steale that was dedicated to their Temples wherein they thought all religion consisted So at this daye where superstition raigneth in steade of the woorde of God they acknowledge no other sacrilege then the stealing of the riches of temples because with them there is no God but in idols no religion but in riot and pompe And here wee are admonished first that we flatter not our selues when wee haue obserued some part of the Lawe and contemne the residewe Two things to be noted Secondly that we glorie not so for externall idolatrie remoued that in the meane while wee haue no care to banishe and expell from vs that impietie lieth hidde in our myndes 23 Thou which gloriest in the lawe c. Although euery transgressour putteth God to reproche seeing all men are borne to this ende that they shoulde woorshippe him in righteousnesse and holinesse yet hee doeth iustly charge the Iewes herein with a speciall fault They in a speciall sort dishonour God who pretende his name and keepe not his lawe For whiles they preached God to bee their Lawgiuer and had no care to order their liues according to his rule they declared that the maiestie of their God which they so easely contemned was of no great count with them After which sorte at this day those defame Christ by the transgression of the Gospell who vainely talke of his doctrine whiche in the meane while by their licentious and lustfull life they treade vnder foote 24 For the name of God Ezech. 36 23◠Esay 52.5 I thinke this testimonie ratther to be taken out of Ezech. then out of Esay seeing with Esay there are no vpbraidings against the people whereof all that Chapter of Ezechiel is full Some thinke it is an argument taken from the lesse to the greater to this sence if the Prophete not without cause reprooued the Iewes of his time that for their captiuitie the glorie and power of God was despised amongst the Gentiles as though God had not been able to conserue the people which hee had taken into his protection much more are you a reproche and dishonour vnto God by whose maners his religion being estimated it is euill spoken of Which sentence as I doe not disproue The reproches of men fall vpō the name of God whom they professe so I wishe rather to haue one more sincere as though it were sayde wee see that all the reproches of the people of Israel doe fall vpon the name of God because seeing they are counted and called the people of God they beare the name of God grauen as it were in their foreheade whereby it must needes come to passe amongst men that that God in whose name they boast them selues shoulde be after a sort defamed by their filthinesse And this is a marueylous vnwoorthie thing that they whiche haue their glorie from GOD shoulde bee a reproche vnto his sacred name for at the least they ought to requite him otherwise 25 Circumcision verily profiteth if thou doest keepe the Lawe but if thou shalt bee a transgressour of the Lawe thy circumcision is turned into vncircumcision 26 If therefore vncircumcision shall keepe the righteousnes of the Lawe shall not his vncircumcision be reckoned for circumcision 27 And the vncircumcision which is by nature if it keep the lawe shall iudge thee which by the letter and circumcision art a transgressour of the Lawe 28 For hee is not a Iewe that is one openly neither is that circumcision which is outwarde in the fleshe 29 But he is a Iewe which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God 25 Circumcision verily profiteth By a preoccupation he remoueth those thinges whiche the Iewes on the contrarie might take againe for the defence of their cause For if circumcision were a seale of the couenant of the Lorde whereby the Lorde chose Abraham and his seede for a peculiar people vnto him selfe they were thought to glorie therein not in vayne but because the trueth of the signe being omitted they aboade in the externall forme hee answereth that there is no cause why they shoulde arrogate any thing vnto them selues of the bare signe Wherein the veritie of circumcision consisted The veritie of circumcision did consist in the spirituall promise which required faith The Iewes neglected both as well the promise as faith Foolishe therefore was their confidence Wherby it commeth to passe that hee omitteth heere the principall vse of circumcision namely whiles he applyeth his talke vnto their grosse errour as hee doeth with the Galathians And that is diligently to bee noted For if hee shoulde intreate of the whole nature and propertie of circumcision it were absurde that there should be no mention of grace free promise But in both places he speaketh according to the circumstāce of the cause hee handleth Paul speaketh here of circumcision according to their opinion therefore he toucheth onely that part whiche was in controuersie They thought that circumcision of it selfe was a woorke sufficiente vnto the obteyning of righteousnes Therefore that he might speake according to their opinion he answereth that if the worke be respected in circumcision this is the condition of it that hee which is circumcised giue himselfe to worship God wholy and perfectly the worke therefore of circumsion is perfection And thus wee may speake of our baptisme If any trusting in the only confidence of the water of baptisme doth thinke himselfe to bee iustified as though hee had nowe gotten holinesse by that worke the ende of baptisme is to bee obiected namely that by that the Lorde doth call vs vnto holynesse of life Heere shoulde the promise and grace whiche baptisme doth testifie and seale vnto vs be passed ouer in silence because we are to deale with those who being content with the vaine shadowe
this obiection also Truely it was apparant that that was a foolishe glory which the Iewes had therein Notwithstanding this doubt yet remained to what ende circumcision was instituted of the Lord except it were notably profitable for some thing Therefore by the way of exception or subiection he demaundeth wherein the Iewe excelleth the Gentile And by another interrogation he addeth the reason of the question when hee saith What profit is there of circumcision Ephe. 2.4 For that did distinguishe the Iewes from the vulgare sort of men as Paule calleth the ceremonies the partition wal which separated the one from the other 2 Much euery way that is much altogether much throughly or vtterly Here he beginneth to giue vnto the Sacramente his praise yet hee will not graunt vnto the Iewes that they shoulde be proud therefore In what respect the Iewes excelled others For when he saith they were marked with the seale of circumcision that they might bee reckoned the sonnes of God he doth not acknowledge them to haue excelled others by any merie of theirs or dignitie of their owne but by the benefites of God If the men therefore be considered hee sheweth they are like vnto others but if the benefites of god be considered he declareth that therein they haue whereby they excell other people First because the Oracles of God were committed vnto them Many thinke it to bee the figure Anapodotum Anapodotum is a fault in speaking or writing when that followeth not whiche might answere that went before as heere is first and there followeth not second because he propoundeth more then he expoundeth afterwarde Yet this word first seemeth vnto me not to be a note of order but simplie to signifie specially or chiefly in this sense if there had been no more but this that they had the oracles of God committed vnto them it ought to be sufficient vnto their dignitie And it is worthie the noting that the profite of circumcision is not placed in the bare signe but is to be esteemed by the word Here verily Paule demaundeth what the Sacrament did profite the Iewes He answereth because God committed vnto them the treasure of his celestiall wisedome Whereupon it followeth that the worde being taken away there remaineth no more prerogatiue By oracles he meaneth the couenant which first was reuealed to Abraham and his posteritie afterwarde was confirmed and interpreted by the lawe and the prophetes And the oracles of God were committed vnto them that they might conserue them with them so long as it pleased the Lord to conteine his glory amongest them afterward in the time of dispensation they shoulde publish them throughout the whole worlde To what end the oracles of God were committed to the Iewes First they were keepers of the oracles of god Secōdly they were stewardes or disposers And if this benefite bee so greatly to be esteemed whiles the Lorde doth vouchsafe to make any people partaker of his worde wee can neuer sufficiently detest our ingratitude which receiue the same so negligently carelesly that I say not contumeliously 3 What if some were incredulous shall their incredulitie make the faith of God void 4 Let it not bee so but let God bee true and euery man a lyer as it is written that thou mayest bee iustified in thy sayinges and ouercome when thou art iudged 3 For what if some c. As before whiles hee respected the Iewes glorying in the bare signe that hee did not graunt vnto them so much as a sparke of glory so nowe whiles hee considereth the nature of the signe hee testifieth that the vertue therof is not abolished no not through their vanitie Because therfore hee seemed aboue to import that if there were any grace in the signe of circumcision it were all perished through the vnthankefulnes of the Iewes Nowe againe by the way of exception or subiection hee demaundeth what is to be thought thereof And here is a kinde of silence or concealing because hee expresseth lesse then hee woulde haue to bee vnderstood for he might truely haue saide that a great part of the people had cast from thē the couenant of the Lorde but because that had beene marueilous bitter in the eares of the Iewes that hee might mittigate the roughnesse thereof hee only nameth some Shall their incredulitie c. Catargein properly is to make voide and of none effect which signification is moste apt for this present sentence For Paule entreateth not onely whether the incredulitie of men can let the veritie of God that it shoulde not remaine firme and stable in it selfe but whether it can hinder the effect and accomplishemente thereof amongest men The meaning therefore is seeing the most of the Iewes were couenant breakers whether through their vnfaithfulnesse the couenant of God be so abrogated that it shoulde shewe foorth no fruite amongest them hee answereth that it cannot come to passe through the prauitie of men that the veritie or truth of God shoulde not haue his constancie Therefore howesoeuer the greatest part hath broken the couenant and troade it vnder foote yet notwithstanding it reteineth his efficacie There were alway some amōg the people of the Iewes in whom the couenant of God was effectual and exerciseth his force though not in euery one yet at the leaste in the same nation And efficacie or force is this that the grace and blessing of the Lorde might bee of strengthe amongest them vnto eternall saluation And that cannot bee but where the promise is receiued by faith for so the mutuall couenaunt is confirmed on both sides Therefore hee signifieth that there were alway some in that nation who abyding in the faith of the promise did not fall from that prerogatiue But let God be true Howsoeuer others thinke I take it to be an argument from the necessary sequele of the contrarye whereby Paule dissolueth the former obiection For if these two stande together yea doe necessarily agree that God is true and man a lyar it followeth that the truth of God is not letted through the lye of men For except hee did nowe oppose one of these principles against the other in vayne and to no purpose is hee straightwayes so serious in refuting this inconuenience namely how God may be righteous if he set foorth his righteousnesse by our vnrighteousnesse Wherefore the meaning is playne that the faith of God is so farre from being destroyed or ouerthrowen by the vnfaithfulnesse and default of men that it appeareth more cleere or excellent He calleth God true How God is true not onely because he is readye to stande faithfully vnto his promises but also because whatsoeuer he saith in worde he fulfilleth the same indeede for he so speaketh that his commaundement is straight brought into acte On the contrary manne is called a Lyar not onely because hee oftentimes breaketh his promise but because by nature hee coueteth leasing How man is a lyar and fleeth the trueth The former member
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 haue 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 vnto 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 euery 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 vnto all whiche take their beginning of him because it is offered vnto 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 the scripture speaketh the sonnes of the promise For seeing that God would haue 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 vnto 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 vnto 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 vnto 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 vnto any that that fulfilling of the promise appeareth not in many of the Iewes Paule denieth them to haue 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 the second election which is restrained vnto a parte onely 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 haue 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 the 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
vnto 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 vs 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 onely 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 vnto her the elder shall serue the younger 13 As it is written Iacob haue I loued and haue hated Esau 10 Neither hee onely 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 vnto the principall verbe Yet the meaning is that this diuersitie touching the inheritance of the promise may not onely 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 onely reuealed vnto 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 vnto the election of God and the same free and such as doth not depend vpon 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 vnto saluation and other some vnto condemnation The 2. proposition is that there is no other foundation of that election then the meere goodnes of God and also mercie since the fall of Adam The second proposition which mercie 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 vnto 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 haue 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 the 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 vnto 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 vs 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 euery woorde hee vrgeth the free election of God for if works had place he should haue 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 onely pleasure And least there shoulde remaine any doubt therof by adding the other parcel according to election
So to what condition soeuer God create a man he taketh nothing from him Onely that is to be remembred namely that God is partly robbed of his honour vnlesse such autoritie be giuen vnto 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 vpon the vessels of mercy which he hath prepared vnto 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 giue 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 vnder the censure of man and also that mysterie was vnfoldable therefore hee restrayneth vs 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 euery 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 mercie 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 mercie whiche the Lord doeth vse as instrumentes to shewe foorth his mercie 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 haue 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 mercie 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 vnto glorie when as before hee had simplie sayde that the reprobate are vesselles prepared vnto 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 giue 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 vs not onely 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 vnto them yee are not my people that there they shal be 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 vs 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 vnto 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 vnto all the sonnes of Abraham according to the fleshe without exception For if the election of God be grounded vpon his pleasure onely 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 vnto 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 mercie which he chuseth vnto the glorie of his name are taken euery 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 vs 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 vnto the Gentiles which is precisely spoken vnto the Israelites They who hitherto haue best vnfolded this knot haue 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 vnto me to be somewhat forced let the readers consider whither this be not more apt if we doe beleeue that consolation of the Prophet was not giuen to the Iewes onely but also to the Gentiles For it is no new or straunge thing among the Prophetes after they haue published the vengeance of God against the Iewes for their iniquities to turne themselues vnto 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 vnto 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 onely refuge in desperate affaires or suche as are past all hope no sounde consolation can bee brought vnto miserable sinners and suche as see the wrath of God hang ouer them but by setting Christe before their eyes Yea this as wee haue admonished is ordinary amongest the Prophetes when they haue humbled the people being pricked with the threatning of Gods vengeance to recall them vnto Christ the only sanctuarie of those haue 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 vnto the Gentiles After the difference is taken away nowe the mercie of God hath place indifferently amongst all nations Whereby wee gather that the testimonie of the Prophete is fitly applyed vnto 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 vnto 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 vs 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 vnto 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 loue towardes them although hee had imbraced them with eternall mercie Therefore in this place they are called not beloued to whome the Lorde rather testifieth his wrath then loue Finally vntill adoption reconcile men vnto God we know his wrath lyeth vpon all mankinde the feminine gender of the participle dependeth vpon the texte of the Prophete For hee had sayde that a daughter was borne vnto him whome hee called not beloued that vnder 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 loue is when God doth adopt them who for a tyme were forreiners 27 And Esay cryeth Nowe he commeth vnto 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 onely 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 vnto 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
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 vnto 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 that 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 vnto emulation so also by the lawe of retaliation he would prouoke them with a foolish people The word that is vsed there noteth the affection of emulation and ielousie namely that we burne when we see another preferred before vs. Then if the counsaile of the Lord be that Israel should be prouoked vnto 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 vnto 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 vnto 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 that 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 vnto the gētiles as though the saluatiō of the gētiles stood vpō the destructiō of the Iewes he preuēteth the false opinion putteth downe the cōtrary sētence namely that 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 that he might proue he vseth an argument frō the 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 vnto 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 gētiles 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 vnto the Gentiles notwithstanding I am an Apostle peculiarly appointed for you and therefore ought in a speciall sort procure your saluation committed vnto me and as it were all other thinges layde apart to seeke that onely yet I shal doe my duetie faithfully if I can winne any vnto 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 the 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 vnto the 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 giue vnto 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 giue cause to the 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 haue 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 kingdome of Christe which is not included in the Iewes but cōprehendeth the whole worlde In the same maner to the Galathiās he calleth the church consisting together of Iewes gentiles the Israel of God by that Gal. 6.16 opposing the 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 onely 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 vs to be too curious herein For this is to bee regarded howe fitly the Apostles apply vnto 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 vnto the fountaine Furthermore although in this prophecie deliuerance be promised vnto the spirituall people of God vnder 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 vnto Sion hauing respecte vnto 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 vnto 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 onely to respect this because the proper office of Christe is to reconcile vnto 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 vnto 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 haue obteined mercie through their vnbeliefe 31 So they nowe are become vnbeleeuers because yee haue obteined mercy that they also may obteyne mercie 32 For God hath shut all vnder beleefe that hee might haue 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 the 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 vnto 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 vnto 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 euery particuler calling Paul in this disputatiō speaketh of the general calling of a whole nation and not of the particular calling of euery one but of that whereby God adopted the posteritie of Abraham into couenant seeing the disputation was specially of this as a little before vnder 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 the priuate election of euery 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 vnto 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 vnto himselfe one people Hee saith for the fathers not as though they gaue any cause of loue but