Iesus Christ was the minister of circumcision for the truth of God to confirme the promises made vnto the fathers 9 And the gentiles ought to praise God for his mercy as it is written for this cause I wil confesse thee amongst the Gentiles and wil sing vnto thy name 10 And againe he saith reioyce you gentiles with his people 11 And againe praise the Lord al yee gentiles magnifie him together all yee people 12 And againe Esay saith there shal be a roote of lesse and he which shall rise to rule the nations in him shal the gentiles trust 7 Therefore receiue one another Hee returneth vnto his exhortation for confirmation wherof he alway reteyneth the example of Christ For he hauing imbraced not one or two of vs but altogether hath so ioyned vs together that wee ought to cherishe one another if that we will abyde in his bosome So then wee shall confirme our vocation or calling if wee separate not our selues from those to whom the Lorde hath bounde vs. This parcell to the glory may bee referred either vnto vs or vnto Christe onely or vnto vs and him together Which latter doth like me best to this sense as Christ hath manifested the glory of his father in receiuing vs all into fauour when we stoode in need of mercy so we also to the setting foorth of the glory of the same God ought to establish that coniunctiō which we haue in Christe 9 And I say that Iesus Christe Nowe he sheweth howe Christ hath receiued vs all where hee leaueth no difference betweene the Iewes and Gentiles saue that he was first promised to the Iewes and in a manner peculierly appointed to them before hee shoulde be exhibited to the Gentiles Howbeit he sheweth that euen in that which was the cause of all contentions there was no difference betweene them because hee collected or gathered them both from a miserable dissipation or dispersion and being gathered together hath brought them into the kingdome of the father that they might bee one flocke in one folde vnder one sheepehearde Thereupon hee inferreth that they ought to agree amongst themselues and not contemne one another seeing Christ did contemne neyther of them First therefore hee speaketh of the Iewes and saith Christ was sent vnto them that hee might fulfill the trueth of God in perfourming the promises giuen to the fathers And this is a singuler honor that Christ being Lord of heauen and earth became fleshe that he might serue to their saluation For the more he humbled himselfe for their sake the more he honoured them And that he taketh as vndoubted for a thing confessed whereby it is more woonderfull that there should be so great impudencie in certayne phrensie heades that they doubt not to conclude in the fleshe and tye vnto this present worlde all the promises of the olde Testament And least the Gentiles shoulde arrogate to themselues anye dignitie aboue the Iewes Paule plainelye denounceth that saluation whiche Christe brought in respect of the couenaunt to be proper vnto the Iewes because by his comming hee fulfilled that which the Father in olde time promised to Abraham and so was the minister of that people Wherby it foloweth that the old couenant indeede was spirituall notwithstanding it was annexed vnto earthly figures For that accomplishment of the which Paule now speaketh must needes hee referred vnto eternall saluation Finally least any should cauill that saluation was onely promised to the nephewes seeing the couenant was committed to the hands of Abraham expresly he bindeth the promises to the fathers Therefore either the vertue of Christ shal be conteined in corporall benefites or the couenant made with Abraham is extended further then to the flesh The calling of the Gentiles 9 And the Gentiles for his mercie This is the other member in confirming wherof because it was doubtfull he staieth longer Psal 18.50 2. Sam. 22.50 The first testimonie which hee citeth is taken out of the 18. Psalme which Psalme is rehearsed in the seconde of Samuel where without dout is vttered a prophesie of the kingdome of Christ Furthermore Paule proueth the calling of the Gentiles thereby because there is promised the confession of the glory of God amongst the Gentiles For we can not preach God truly but amongest such as do truely heare his prayses whiles they are published of vs. Wherfore that the name of God might be celebrated amongst the Gentiles they must needes be indued with knowledge and come into the felowshippe of the people of God For thou mayest see this euery where in the Scripture that the prayse of God can not bee preached but in the congregation of the faythfull whose eares are capable to heare his prayse 10 Reioyce yee Gentiles with his people Where as they commonly interpret this verse as thought it were taken out of the song of Moses that I like not because in that place Moses goeth about rather to terrifie the aduersaries of Israell with his greatnesse then to inuite them vnto a common reioycing Therefore I take it rather to be borrowed out of the 67. psalme Where it is sayd Let the Gentiles reioyce and be glad Psalm 67.5 because thou iudgest the people in equitie and gouernest the nations in the earth And whereas Paul hath added of his own with the people of God that hee hath done by the way of explication For there in deede the Prophete ioyneth the Gentiles with Israel and inuiteth both of them to gather vnto reioycing which can not consist but in the knowledge of God 11 Prayse him all yee nations Neyther is this place vnaptly applied For howe shoulde they prayse God who knowe not his greatnesse they can doe that no more then call vpon his name when they knowe it not It is therefore a very fitte prophesie to prooue the calling of the Gentiles And that may better appeare by a reason whiche is added there for hee biddeth them giue thankes for his trueth and mercie Psal 117.1 12 Againe Esai c. This prophesie is most excellent of all Esay 11.10 For there the Prophete things being almost brought to desperation comforteth the small remnant of the faythfull namely in this that there shoulde arise a graft out of the drie and dead stocke of the house of Dauid and a braunch shoulde flourish out of the dispised root that should restore the people of God to their former glory It is manifest by the description there put downe that this plant or graft is Christ the redeemer of the world Secondly he addeth that he shall be erected for a signe to the Gentiles that he might be vnto them for their saluation These wordes verily differ somewhat from the Hebrewe text For whereas we reade heere he doth rise the Hebrewe text hath He shall stande for a signe which is all one namely that he shoulde appeare manifestly like a signe For the word hope they haue to seeke but according to the common vse of scripture
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
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
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
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