Commentary on Romans

Quest. 1. Of the scope and intent of the Apostle in this chapter.

1. Whereas the Apostle had in the ende of the former chapter shown out of Isaiah, how the Jews for their obstinacy were rejected, and the Gentiles called: now he showeth in this chapter for the comfort of the Jews, that all generally were not cast off, but only the unbelievers, Origen: and so least that the Jews might have despaired, and some might also have objected, as though hereby God's promises to his people should have been made of no effect, he showeth this rejection of the Jews not to be general, Par. and this he doth, ne insultarent Gentiles, least the Gentiles might have insulted over the Jews, gloss. ordin.

2. So then partly to minister consolation to the Jews, Bucer: partly to repress the insolency of the Gentiles, the Apostle showeth three things concerning the rejection of the Jews: that it is not vniversalis, universal, to v. 11. nor inutilitis, unprofitable, to v. 25. nor irrecuperabilis, irrecoverable, from v. 25. to the ende, Lyranus.

3. And touching the first, that their fall is not general: he showeth, first that all are not rejected, as by his own example, then that some are assumed, as seven thousand were in Elias days: and yet some rejected, v. 8.9. Gorran.

Quest. 2. Why the Apostle maketh mention of the tribe of Benjamin, whereof he was.

v. 1. I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin, &c. 1. Pet. Martyr thinketh that Saint Paul would signify here, that he was not obscurely borne, but of a noble tribe, even of Benjamin which came not of any of Jacob's handmaids, but of Rachel his principal wife: and out of the which Saul the first King of Israel was chosen. 2. Tolet giveth a contrary reason, that least Saint Paul's calling might be ascribed to the dignity of his tribe, he showeth he was of Benjamin, which was vltima & minima, the last and least of all the tribes. 3. the interlin. gloss thinketh it is added, because mention is made next before, of the seed of Abraham, lest he might be thought to be of Abraham, by Ishmael: But this doubt was removed before in that he saith he was an Israelite. 4. Gorran giveth this conjecture: alludit genus operi sequeti, S. Paul's kindred and tribe is mentioned, as agreeable to the work that followed: for as Rachel died in the birth of Benjamin, so the Synagogue in the birth of Paul: and as Joseph's cup was found in Benjamin's sacks mouth, so the word of Christ in the mouth of Paul: and as Jacob saith of Benjamin, Gen. 49. that he is a wolf devouring the pray: so Saint Paul spoiled the Jewish Synagogue, and brought many as a pray unto Christ.

5. But these collections are to curious: S. Paul only hereby showeth that he was a Jew by nation, not a Proselyte converted to the faith: by rehearsing three of their principal Fathers, Israel, Abraham, Benjamin: Pareus, that his kindred was so far off from being an hindrance to him, that he was chosen to be praeco gratia, a preacher of grace: Bucer: and therefore all the Jews were not rejected.

Quest. 3. How God is said not to cast off that people whom he knew before, v. 2.

1. Chrysostom taketh here God's foreknowledge for his prescience by the which he did foresee the people whom he had chosen, aptum fore fidem recepturum, to be apt and ready to receive the faith: But herein the Greeks erred in attributing too much to man's freewill: and the contrary is evident out of the Scripture, and reasons diduced from them, that God's prescience was no cause, why he elected the people of Israel. As 1. Deut. 7.7. the Lord saith, he did not set his love upon them or choose them, because they were moe in number, &c. he did of his mere love choose them, not for any respect unto anything in them. 2. how could he foresee any goodness in them, in whom naturally there is nothing but evil. 3. and the Lord here saith, v. 4. I have reserved seven thousand, he ascribeth it to their own will, but to his own grace, that they were so reserved.

2. Some will have this understood comparatively, ipsum praesciuit ante Gentes, God did foresee them to be his people before the Gentiles, so Oecumenius understandeth it of the priority of the calling of the Jews before the Gentiles: But as Beza well observeth, the Apostle here speaketh not of vocation, but of the decree of eternal predestination.

3. Some interpret it thus: which he knew before, that is, had before enlarged with many excellent benefits: but it is evident by the circumstance of the place, that the Apostle speaketh here of election before all time, not of the collation of benefits in time, ex Tolet annot. 1.

4. Wherefore, we must understand, that God's prescience is taken four ways: 1. either largely for his foresight, whereby he seeth and knoweth all things which are done in the world: as Peter saith to our Savior, John. 21.17. Lord thou knowest all things: and this general prescience in God, belongeth to his understanding, rather then will, and is no cause of things: for all that God in this sense knoweth, he decreeth not. 2. God's prescience is taketh more strictly, for his foreknowledge of those things which he decreeth to be, both of good, which he purposeth to work, and of evil, which he purposeth to permit: and this prescience is practical, the former is only speculative. 3. it is used yet in a more strict sense, as when it signifieth the approbation and acceptance of God in his eternal love: as Rom. 8.29. Whome he knew before, he predestinate: and so praenoscere is probare, to foreknow, is to approve, as Origen saith: and so God's prescience differeth from election, as the cause from the effect: as it signifieth election and predestination it self: and so Augustine taketh it here, praescivit, id est, praedestinavit, he foreknew, that is, predestinate: so also Haymo, Lyranus: and so the meaning is, whom he knew before, ab aeterno electum amplexus, whom he loved and embraced being elected from the beginning: Beza: and here the word praecognoscendi, of foreknowing, signifieth beneplacitum, the good pleasure of God, whereby he chose them to be his children, Calvin: for there is difference between these two words, 〈 in non-Latin alphabet 〉 , to foresee, and 〈 in non-Latin alphabet 〉 , to foreknow: this signifieth a foreknowledge with approbation, in which sense, the Apostle saith, 2. Tim. 19. The Lord knoweth, who are his: the other is taken for a bare prescience and foresight, which is not joined with such approbation.

Quest. 4. Of Elias complaint unto God concerning Israel.

1. S. Paul alleging the Scripture, as an interpreter, doth not tie himself strictly to so many words, nor to the same order: in the place which is here cited, 1. King. 19. Elias saith, they have killed thy Prophets ( with the sword, ) which clause is here omitted, and he saith in the first place, and have destroyed thine alters, which the Apostle rehearseth in the second place: likewise in these words, they seek my life ( to take it, ) these last are omitted: and the Lord in his answer in that place, maketh mention of 7. thousand which neither had bowed the knee to Baal, nor kissed him with his mouth, which latter is here omitted also by the Apostle.

2. Chrysostom noteth how the Apostle in great discretion bringeth in the example of Elias, that great Prophet, qui omnibus erat in pretio, who was highly esteemed of them all: whose authority they could not gainsay. And Saint Paul by this example of Elias, doth secretly meet with an objection: because he had given instance only of himself before, they might have imputed it to S. Paul, as an insolent part, as though the whole condition and state of Israel rested in him only: whereunto he answereth, that there might be many more believing Israelites, though not known unto them, as in the days of Elias.

3. How he maketh request against Israel. 1. there are two kinds of request or complaint against one, either in complaining of the faults or sins committed, or in craving punishment & vengeance for the sin; some think that Elias complained against them the latter way, as Leviben Gorson, thinketh that the fire, wind, and earthquake, which were sent before, did signify impitum Eliae, the heat & earnestness of Elias, that would have incensed the Lord to punish his people: Pet. Martyr also consenteth, and would excuse it thus, the Prophet was not angry with their persons, but would have their sins punished, and he had the spirit of prophesy, whereby he knew that the Lord would punish them, and so therein his prayers concur with God's will: Lyranus thus helpeth the matter, that he did it not zelo vindictae sed amore iustitiae, not with desire of revenge, but in a zeal of justice: non vt punirentur, sed corrigerentur, not that they should be so much punished, as corrected and amended, Gorran. But herein Elias had been much unlike Moses that prayed for the people, and Samuel which said, God forbid, that I should cease to pray for the people, 1. Sam. 12. and our Savior, Matth. 15. biddeth us to pray for our enemies. 2. Therefore Beza to mitigate the matter, translateth the word 〈 in non-Latin alphabet 〉 , talked with God, and thinketh, he did only id simpliciter dicere, &c. rehearse that simply without any other intent, which made against Israel: But S. Paul useth this word in the other sense, which is to make request, as c. 8.16. the spirit is said to make request for us, and v. 34. Christ maketh request for us. 3. Wherefore this was only a complaint of the great decaie of religion, and of the great impiety of the people, Pareus. M. Calvin thinketh that he did imprecari interitum, wish their destruction: so also Gryneus, that beside the complaint of the apostasy of Israel, there was tacita imprecatio, a secret imprecation: but this I refused before: I therefore rather consent to them which think that the Prophet only uttereth here his complaint unto God of the general falling away of the people, Osiander. postulabat illius auxilium, &c. he entreated his help against the rebellious people, Tolet annot. 2. Deum interpellat iudicem, he calleth God to be judge between them, Gorran: Pet. Martyr observeth that there are two kinds of expostulation with God, one when as simply complaint is made of the iniquity of the times, and the sins of the people, which it is lawful to do: the other when as men so expostulate with God, as that they show their discontent, and do charge God, as it were with negligence in the regiment of the world: but the Prophet here expostulateth with God after the first manner.

4. They have broken down thine altars, &c. 1. These were not the altars of the high places, for they are commended, which cast them down: 2. Nor yet the altars, which Jeroboam set up for his golden calves; for they were not the Lord's altars. 3. Nor yet the altars in the temple at Jerusalem, for they were not under the dominiō of Israel, against whom Elia complaineth. 4. Pet. Martyr thinketh they were the altars, which had been erected by Abraham and other of the Patriarchs, the memory whereof yet remained: but it is not like, that they continued so long. 5. and to understand by these altars, by a figurative speech, the true worship of God, as Faius, Gryneus, Pareus, it seemeth not to be so proper. 6. Haymo thinketh they were such altars, as the godly among the ten tribes, Deo edificarunt, did build unto God, because they could not go down to Jerusalem: but these could not be called God's altars, which were built by a private authority. 7. Therefore Osiander better understandeth the altars, tuo iussa erecta, which had been erected at the Lord's commandment, as by the Prophets Samuel, Elias, who had the Lord's extraordinary direction for the erecting and building of altars.

5. And I am left alone: wherein Elias error appeared, both in complaining, as though all the people were fallen away, & that he himself was left alone; whereas the Lord had reserved to himself a great number, though they were not known: Lyranus giveth the reason, quia spiritus non semper tangit corda Prophetarum, the spirit always moveth not the hearts of the Prophets: as Elisha saith, 2. King. 4.27. Her spirit is vexed within her, and the Lord hath hid it from me.

6. But it will be objected, how Elias could say that none were left but himself, when Obadiah had hid an hundred of them: the answer is, that Elias might think, that they were all destroyed by Jezebel, from whom he also fled • Faius, Pareus.

Quest. 5. Of God's answer unto Elias.

1. Concerning the word here used 〈 in non-Latin alphabet 〉 . 1. though it properly signified the oracle or answer of God given in the Tabernacle from the mercy fear, yet it generally is taken for any divine answer or oracle given by God, Faius. 2. it cometh of the word 〈 in non-Latin alphabet 〉 , which either hath a large signification, which is to be named, or called, as Act. 11.26. the brethren of Antioch were first called Christians: or it is taken more strictly, for a divine answer or direction received from God, Beza. 3. which may be done diverse ways, either in dream, as Matth. 2.11. or by any other revelation, as Noah is said to be warned of God, Heb. 11.7.

2. The Apostle doth not repeat the whole answer of the Lord unto Elias in that place, but so much only as was pertinent to his purpose: Elias made three complaints: 1. of the cruel outrage of the idolaters in breaking down the altars, and killing the Lord's Prophets. 2. of the small number of true worshippers, I am left alone. 3. and they fought his life also, to take it away, that there should not be one Prophet left. To everyone of these complaints, the Lord maketh answer, giving Elias a special remedy for each of them: touching the first, he biddeth him to anoint Hasael King of Aram, that should be revenged of the idolatrous Israelites: and for the third, he must anoint Eliseus, to be Prophet in his place, that therein the Idolaters should fail of their desire, thinking utterly to root out the Lord's Prophets: and for the second, the Lord putteth the Prophet in comfort, that he had reserved many thousand beside himself: and this part of God's answer the Apostle only allegeth as sufficient for his purpose.

3. By seven thousand God would notify, multitudinem, a multitude, which he had reserved to himself, Calvin: as other numbers are also used to be put, the certain for uncertain: as the five wise and five foolish virgins, Matth. 25. and the rich man's five brethren, Luk. 16. but the number of seven is usually taken for the whole, as David saith, seven times a day will I praise thee, Haymo: But Origen is somewhat curious, who thinketh the number of seven is used, because the seventh, was the day of rest, to signify those which came unto Christ, and by faith had rest in him: Gorran also descanteth in like manner, how the number of seven, is mentioned, to signify the vniversalitie, because all things were made in seven days, and of a thousand, to show their perfection; because that is a perfect and absolute number.

4. Though the Lord only spake of 7000. men, yet thereby are understood women, and all other which continued in the true worship of God: the rest being comprehended under the more worthy sex, Gryneus.

5. The word Baal signifieth a Lord, or an husband, for so their Idols they made their Lord's, and did as it were espouse themselves unto them: and so the superstitious Papists at this day do make the Saints and their images, their Lord's and patrons: But whereas in the original, there is added the article of the feminine gender, 〈 in non-Latin alphabet 〉 to Baal, it is evident that the word 〈 in non-Latin alphabet 〉 , imagini, image, must be supplied, as Erasmus and Beza well observe. Wherein the Rhemists do bewray their cavilling spirit, for taking here exception to our translations; that insert the word, image: Tolet here well observeth that though Baal were a general name to all their idols, whereupon they were called in the plural baalim, yet here it specially signifieth the idol of the Sodomites, which now the Israelites worshipped.

Quest. 6. Of the Apostles collection inferred out of this answer made to Elias.

1. Even so then, &c. S. Paul maketh his times in all things like unto those days, wherein Elias thus complained. 1. both in the thing it self: for as then Elias seemed to be alone in Israel that worshipped God, and yet there were many true worshippers beside: so now it may be thought that I Paul only believe in Christ: but God hath a great remnant beside. 2. The Apostle maketh the similitude to agree even in the phrase also, and manner of speech: for there the Lord saith, 〈 in non-Latin alphabet 〉 , I have left, and here he calleth them, 〈 in non-Latin alphabet 〉 , a remnant: vt omnia faciat similia, to make all things alike, Calvin: and as here the Apostle saith, according to the election of grace, so there the Lord saith, I have reserved unto myself, which is as much in effect: for it was the work of God's election and grace, that they were so reserved.

2. A remnant. 1. The vulgare latin, and so Origen's translator read, a remnant is saved: but in the original it is only (and so Chrysostom and Theophylact read) there is a remnant saved. 2. which remnant was not so small a number, (though in respect of the unbelievers it was small) but it made many thousands: as James said to Paul, Act. 21.20. Thou seest brother, how many thousand Jews there are, which believe. 3. They are called reliquiae, a remnant, not because they seemed vile in respect of others, Gorran: but they were like rather unto the wheat, quod eiectis paleis purius residet, which remaineth more pure, the chaff being cast out: but rather in regard of the smalnes of their number: as our B. Savior saith, many are called, but few chosen.

3. According to the election of grace. 1. Here Origen in his wandering speculation would make a difference between those which are called by grace, which are they that believe in Christ, and those which are called by election of grace, which beside faith, have good works, &c. as though a justifying faith could be without works. 2. Chrysostom saith that election is added to show how God calleth some of grace, but such as he foresaw, would believe: so the Greek scholiast, indicat plurimā partem gratiae fuisse, &c. he showeth that the greatest part was of grace: But the Apostle showeth in the next verse, that all is of grace, there is no place for works. 3. Therefore Haymo better interpreteth, according to the election of grace, secundum praedestinationis donum, according to the gift of predestination: and the interliniarie gloss, per gratiam, qua electi sunt, by the grace whereby they were elected: and here the Apostle useth an hebraisme, the election of grace, for gracious election, Beza, Pareus.

Quest. 7. Of these words ; If of grace, it is no more of works, &c.

1. Origen thinketh, that the Apostle speaketh of the ceremonial works of the law, such as were circumcision, the sacrifices, and the like: But the Apostles words are general, showing an opposition between grace and all works whatsoever, whether legal, moral, natural.

2. Whereas that other clause, if of work, then not of grace, then work were no more work, is omitted in the vulgar latin: Erasmus would justify that omission by this reason, because it is not the Apostles question, whether work be work, but he only affirmeth grace: Tolet also saith this addition is superfluous, because it is comprehended in the former.

Contra. 1. The Syrian translator, and the Greek expositors, Chrysostom, Theophylact, Oecumenius, have this clause, though it be omitted in Origen, and the Greek copies generally have it. 2. And it is agreeable to the Apostles purpose, who to prove the election of grace, doth show it by the contrary antithesis and opposition: and his argument standeth thus, it is either of grace altogether, or of works altogether, but not of works altogether, therefore of grace: the consequence of the proposition he proveth by this inconvenience, that if grace be joined with works, then work were no more work: for if the reward be of grace, it is not by the merit of the work: and the assumption and second part he proveth by another absurdity, for then grace should be no more grace, for that which is given to the merit of the work, is given of debt, not of favor, as before the Apostle reasoned, c. 4.4. this clause then is neither impertinent, nor yet superfluous.

3. This place of the Apostle meeteth with diverse cauills. 1. The Greek scholiast saith, that we need no works to come unto Christ, sed sola voluntas, & mentis intentio sat est, the will and intention only of the mind is sufficient: But I ask, this will, and intention whether it is God's work or man's: if it be God's work, as the Apostle saith, that God worketh both the will and the deed, Phil. 2.13. then is it of grace: if it be man's, then is it a work: but all works are here excluded. 2. beside this, grace cannot be here understood, to be a thing infused into and inherent in man, as the Romanists, for then it were a work, Osiander: but grace is here conceived to be subiective in Deo, in God as a subject, as work is ( subiective ) in man as a subject. 3. Ghorrans conceit here hath no place, that a work may be said to merit, and it shall be of grace, because it meriteth of grace: for the very opposition between grace and work, one excluding the other, alloweth no such permission. 4. work and grace may stand together but not as joint causes: but works must follow grace, •• accepta gratia sit inanis, that the grace received be not in vain, as Origen saith: and though the reward follow works, yet the merit of the work is not the cause, but the grace & favor of God, which hath appointed such a way and order, that the faithful, after they have wrought and labored, should be rewarded: it is consecutio & ordo, a thing that followeth, and an order, which God hath appointed, not any merit: Mar.

4. Though the Apostle especially entreat here of election, that it is of grace, yet because the Apostles rule is general, ad totam salutis nostrae rationem extendi debet, it must be extentended, to the whole manner and way of salvation, Calvin: for as election is by grace, not by works, Rom. 9.11. so our calling is by grace, not by works, 2. Tim. 1.9. Who hath called us with an holy calling, not according to our works: our justification also is by faith without works, Rom. 3.24.28.

Quest. 8. How it is said, Israel obtained not that he sought, v. 7.

The doubt is moved, because our B. Savior saith, Matth. 7.7. ask and it shall be given you, seek and you shall find, &c.

1. The answer is, there are two kinds of seeking God, a lawful, right, and true seeking of God, wherein must be considered both the manner, which must be faith, and the end which is to the glory of God: and the other seeking is not right, which sayleth of either of these, as the Jews failed in both: for they sought not righteousness by faith, c. 9.23. and therefore missed of that, which they sought for: and beside they went about to establish their own righteousness, and would not submit themselves to the righteousness of God, c. 10. 3. that is, they sought their own praise, and glory, and not God's, and therefore it was no marvel if they failed of their desire.

2. Like unto those were they, which sought and followed Christ, John. 6. but it was to have their bellies filled, and fed by him: so Saint James saith, c. 4.3. You ask and receive not, because ye ask amiss, that you may consume it on your lusts: in like manner the Prophet Hosea rebuked the old Israelites, They shall go with their sheep and bullocks to seek the Lord, but they shall not find him, because he hath withdrawn himself from them, Hosh. 5.6.

3. Chrysostom somewhat otherwise, showeth the reason why they obtained not that they sought: Judaeus sibi ipse repugnat, &c. the Jew is contrary to himself, for they sought righteousness, and yet when it was offered them, they rejected it: they looked for the Messiah, and yet, when he came they would none of him: like as wanton children, that call for bread, and when it is given them, they cast it away.

Quest. 9. Of these words, v. 8. As it is written God hath given them the spirit of slumber, whence it is taken.

1. Origen is of opinion, that these words can nowhere be found in the old Scriptures: Ero hactenus invenire non potui, I could not find them out yet (saith he) and therefore he thinketh, that the Apostle addeth these words of his own, and followeth the sense of the Prophet, rather then the words: But if it were so, the Apostle would not have set this sentence before, as it is written ; if it were not so written, as it is here alleged: Erasmus thinketh that Saint Paul delivereth the sense of that place Isai. 6.9. as likewise he doth Act. 28.27. but in that place there is no mention made of the spirit of slumber or compunction: some think that the Apostle citeth not here any particular place, but alludeth only unto the like places of the Prophet Isai: as c. 19.14. The Lord hath mingled among them the spirit of errors: ecclestic. expos. but that place is spoken of the Egyptians, and therefore could not properly be applied by Saint Paul to the Jews: therefore I subcribe rather to Pareus, and Tolet, who think that this testimony is taken out of two places of the Prophet Isai: the first c. 29.10. the Lord hath covered you with a spirit of slumber: the other part is found c. 6.9.

2. But there is some difference both between the translation of the Septuagint and the Hebrew, and between Saint Paul's citation, and the Septuagint, and between S. Paul's allegation and the original. 1. The Septuagint in that place, Isai. 19.14. use the word 〈 in non-Latin alphabet 〉 , he hath made them drunk with the spirit of slumber: but in the Hebrew it is he hath covered, of the word, nasaph to hide or cover: the Apostle useth the word 〈 in non-Latin alphabet 〉 , he hath given: in the other place Isai. 6.9. the original useth the imperatiue mood: make their hearts heavy, and shut their eyes: the Septuagint express it by the active, applying it to the people, they have shut their eyes: and so doth S. Luke cite it, Act. 28.27. and Matth. 13.16. but Saint Paul referreth it unto God, he hath given, &c. as John. 12.40. it is said he hath blinded their eyes: wherein the Apostle followeth the sense of the Prophet: for as Pet. Martyr well observeth, quod Dei imperio fit, à Deo fieri dicitur, that which is done by the commandment of God, is said to be done by God.

3. But there is some difference yet in the word tardemah, slumber, which the Prophet useth, Isaiah 29.10. which the Septuagint translate 〈 in non-Latin alphabet 〉 , compunction: here much ado is made about the signification of this word. 1. Some take the signification of the word 〈 in non-Latin alphabet 〉 , which is to move, to drive, and so interpret it spiritum commotionis, the spirit of commotion, perplexity: so the Syrian interpreter, Anselm, Faius: but this should much differ from the Hebrew word which signifieth slumber: commotion, and rest, or slumber, are not one and the same. 2. some do take the other sense of the word, compungo, to prick or pierce: in which signification, Chrysostom, Theophylact, Oecumenius, by compunction understand the settled obstinacy of the Jews: like as a thing nailed to a post moveth or stirreth not: Haymo interpreteth it spiritum invidentiae, the spirit of envy, whereby they were offended at the calling of the Gentiles: there are two kind of compunctions, one is taken in the better part, as Act. 2.37. they were pricked in their hearts to repentance, so also the ordinar. gloss. and Lyranus, understand the envy of the Jews, to the doctrine of Christ: but yet the reason appeareth not, why the Septuagint should render the Hebrew word tardemah, slumber, by a word signifying, pricking or compunction. 3. Therefore some are of opinion, that the Greek word 〈 in non-Latin alphabet 〉 , rather signifieth soporem, slumber, as both Beza here, and Tolet annotat. 6. allege out of Hesychius, who expoundeth it by another Greek word 〈 in non-Latin alphabet 〉 , rest, ease: and he seemeth to derive 〈 in non-Latin alphabet 〉 , of ••• , the night, whereof cometh the word 〈 in non-Latin alphabet 〉 , to sleep: and of this his opinion that the Septuagint translate this place by a word, signifying slumber, Tolet bringeth three reasons: 1. because the Hebrew word tardemah, signifieth a dead sleep or slumber, which sometimes they render by the word 〈 in non-Latin alphabet 〉 1. Sam. 26.12. which is a kind of stupidity, senselesnes, or astonishment, which in effect is all one. 2. Psal. 60.5. Thou hast made us to drink the wine of giddines: there another word targelah, is used, of the like signification with tardemah, which is a kind of giddines or drowsiness, such as is in those, that slumber: which word the Septuagint interpret 〈 in non-Latin alphabet 〉 , the word, which they use here. 3. the words following, eyes that they should not see, and ears, that they should not hear, do show the effects of slumber, or sleep. 4. But notwithstanding these conjectures, seeing the word 〈 in non-Latin alphabet 〉 signifieth compunction, as not only the Greek interpreters, Chrysostom, Origen, Theophylact, Oecumenius, who best knew the proper signification of the Greek word, do interpret, but the Scripture also thereto beareth witness: as Act. 2.27. they are said to be pricked in their hearts, 〈 in non-Latin alphabet 〉 , of the which word 〈 in non-Latin alphabet 〉 , compunction, is derived: I think this word fittest to be retained, yet in sense it is all one, as if he should have said the spirit of slumber: whereof Osiander giveth this reason, because they are as it were pricked and stirred, when they are called to the Gospel, as they which are indeed a sleep are loath to be awaked: Pareus addeth that the effect is put for the cause, like as they which are fast a sleep cannot with any stirring or pricking be awaked: But I rather think that it is a metaphorical speech; because they which are pricked and so perplexed with grief, have no sense of any other thing: as Cyprian saith of some, transpunctae mentis alienatione dementes, they being mad, and beside themselves in their pricked and pierced soul, neglect to be cured, and to be brought to repentance, &c. de orat. dom. so that the spirit of compunction, is the same with a scared and cautherised conscience, whereof the Apostle speaketh, 1. Tim. 4.2. which is all one with a spiritual giddines, or slumber: and this answereth to the word before used, v. 7. 〈 in non-Latin alphabet 〉 , they were hardened: like as the hand which hath a hard skin drawn over, feeleth not the prick put unto it.

4. It is called the spirit of slumber, or compunction, which Haymo understandeth to be the mind filled with envy: but rather, as God's spirit worketh in us every good grace: so the evil spirit is the minister of wrath in the reprobate, instigating and moving them continually unto evil: whereupon they are called, the spirit of fornication, the spirit of covetousness, and such like: As God sent such a spirit of giddines and frenzy upon Saul, which did before and make him mad with envy and malice.

5. The last words, unto this day: Some will have a part of the Scripture here cited by the Apostle, and so they refer us to that place, Deut. 29.4. The Lord hath not given you, •• heart to perceive, and eyes to see, and ears to hear unto this day: Tolet annot. 7. Faius. But there is great difference between these two testimonies, the Lord hath not given them eyes to see, which are the words of Moses, and the Lord hath given them eyes, that they should not see, as here the Apostle citeth the text: the first showeth only the negation and denial of a gift, the other expresseth further a judgment of induration or hardening: wherefore these words are no part of the testimony, but added by the Apostle, and are to be joined with the last words in the 7. verse, the rest have been hardened, (the words coming between being enclosed in a parenthesis) unto this day; Beza, Pareus: as the Apostle saith, 2. Cor. 1.15. Unto this day the veil is laid over their hearts.

6. Now whereas two exceptions may be made to the Apostles alleagation here: the one that the Apostle seemeth not to prove directly that which he intended, that the rest are hardened, the other, that his proof is but weak being taken from a particular example of those times: hereunto we answer. 1. that the Apostles proof is direct from the effect to the cause: if God in his justice hardened them, then were they hardened: their own malice was the cause of their hardening properly, and as we say per se, of it self: and the justice of God, per accidens, accidentally. 2. his proof also as it is direct, so is it forceable: for that place Isaiah. 6. containeth a manifest prophesy of the obstinacy of the Jews in the times of our Savior, as is evident by the frequent application of it, in the Gospel, as Matth. 13.14. Act. 28.26. and say, that were not a special prophesy, yet because the rule of God's justice is certain and constant, and always like it self, the Lord finding greater obstinacy among the Jews at the coming of his Son into the world their before; was in like sort to exercise his justice: See further Iun. parall. 21. lib. 2.

Quest. 10. How God is said to send the spirit of slumber, to give ears not to hear, &c.

1. Their opinion here is refelled, that will have God no ways the cause of hardening the heart, which is Pighius assertion, as he is here confuted at large by Pet. Martyr, who in this manner objected. 1. that place of the Prophet Isaiah is a prediction, therefore not the cause of hardening. Answ. It followeth not: for even that word which Isaiah preached, did provoke the Jews, and they were thereby further hardened: and though every prediction be not a cause of that which is to come, yet such predictions, as foretell of such things as the Lord himself will work, as here the Prophet speaketh of the hardening of the heart, do not only show the thing but express the cause also.

2. Ob. Nemo cogitur ad peccandum, but no man is compelled to sin. Ans. We must here distinguish between violentia & necessitas, violence and necessity: true it is, that God forceth and compelleth none to sin, yet they cannot otherwise choose but sin, by reason of the corruption of nature, to the which man hath enthralled himself: in respect whereof it is impossible that man should believe of himself, without the work of the spirit: as it is said, John. 12.39. they could not believe, &c.

3. Object. Pighius saith, that by impossible, here we are to understand difficile, that which is hard to be done: not that it was simply impossible that they should believe, but it was an hard matter for them so to do. Answer. Neither do we say that simply it is impossible in respect of the absolute power of God, but ex hypothesi, by way of supposition, the blindness and obstinacy of man's heart, being presupposed: and to say that a man may believe of himself, though hardly, is the evasion of the old Pelagians: for of himself, not only hardly, but not at all can a man believe; as our Savior saith, Without me ye can do nothing, John. 15.5.

4. Object. Whereas that place by us is urged, Mark. 4.11. To you it is given to know the mystery of the kingdom, but to them, &c. all things are done in parables, that they seeing may see, and not discern, &c. to show, that God hath an hand and work in blinding of the eyes of the obstinate; Pighius will have this word ( that ) to show not the final, but efficient cause, because they were blind, therefore Christ spake in parables: they were not therefore blinded the more, because he spake in parables.

Answ. 1. Their blindness was not the cause of Christ's speaking in parables; for that had been a reason rather, why Christ would have spoken more plainly unto them, but because they were willfully blind, he therefore spake in parables, that they might continue in their blindness still. 2. these words that, because, do not always show the cause of a thing, sed causam notitiae, but the cause of the knowledge or manifestation of a thing, which is by the effect; as Luk. 7.47. our Blessed Savior saith of the woman, many sins are forgiven her for she loved much: by the effect of her great love, he doth demonstrate the cause, the forgiveness of her sins: so here Christ showeth the cause of his preaching in parables, by the effect, the hardening of their heart, and blinding of their eyes. 4. and like hereunto is that place, where the Lord saith concerning Pharaoh, For this cause have I raised thee up, that I might show my power in thee, Rom. 9.17. that was the ende of the raising up Pharaoh, that God might get himself honor in his confusion: as this was the ende of Christ's preaching in parables, that the Jews might be confirmed in their obstinacy, and hardness of heart.

5. Object. Whereas we also urge that place of Isaiah, 6.9. Make the heart of this people fat, shut their eyes, &c. Pighius replieth that God biddeth it to be done, he is not said to do it: and in that he saith, shut their eyes, it is thus much in effect, praedica excaecandos, preach that their eyes shall be blinded, &c.

Ans. 1. That which the Lord biddeth to be done, is held to be done by the Lord himself, being done by his commandment. 2. and it is a very strange construction, shut their eyes, that is, prophesy or preach, that their eyes should be shut up: but thereby is signified, that by the word which he preached, they should be occasioned to stumble, and their eyes should dazzle at it; as blear eyes at the brightness of the Sun. 3. and that God is the cause of their hardening, and blinding, is evidently expressed, John. 12.40. he hath blinded their eyes, and hardened their hearts.

6. Object. To this Pighius again replieth; that man in himself is the cause of his hardening and blindness, yet the Scripture so speaketh, as though God blinded their eyes; and yet he doth not: as when they which have tender eyes, and are made more blind by looking upon the Sun, who will say that the Sun-beams are the cause of blindness, the fault is in the eyes. And both S. Matthew, c. 13.10. and S. Luke, Act. 28.27. do otherwise cite that place, Isa. 6.9. the heart of this people is waxed fat, making no mention at all of God to be the cause or worker of it.

Ans. 1. Doth the Scripture so say, that God blindeth the eyes, and is it not so? this were to make the Scripture to speak one thing, and to mean another. 2. that similitude maketh directly against him: for though the first and principal fault be in the eyes, yet accidentally the brightness of the Sin doth increase the blindness of the eyes: and so God in his justice more hardeneth the hearts of the obstinate, which they first hardened by their own perverseness and unbelief. 3. S. Matthew indeed and S. Luke do in that manner cite that text, therein following the reading of the Septuagint: whereof diverse reasons are yielded. 1. some think, that the Jews falsified the Scriptures, and therefore the Septuagint, which translated them, before they were corrupted, were rather followed: but Origen upon that place, Isa. 6. refuseth this conceit, because it is not like, that our Savior and the Apostles would have left that fault untouched, if the Jews had falsified the Scriptures. 2. Jerome in his Commentary also upon that place, reporteth another opinion of certain Ecclesiastical writers, who thought, that Saint Luke, because he was more skillful in the Greek tongue, did rather follow the Septuagint: but this reason is not sufficient for Saint Matthew, though it might seem probable for the other. 3. some thought, that the Septuagint did so translate, that they might decline that blasphemy, (as they thought) to make God the author of the hardenesse of the heart: but Jerome taketh away this, because in other places the Septuagint are not afraid so to translate, as God hardened the heart of Pharaoh. 4. Wherefore the Septuagint in their translation took that liberty, not always to render the words, but the sense, and the Apostles follow them, because their interpretation was then received and well known, and so it would have given offense to the Gentiles, if it had been refused: and though neither S. Matthew, nor S. Luke do directly make God the author, yet it is sufficient that S. John in his Gospel so allegeth that place: which small difference between them teacheth us, that we should compare one Scripture with another, and interpret one by another: and thus much (if not too much) of their opinion, that would utterly exclude God, from being any cause at all of the hardening of the heart.

2. A second opinion is of them, which ascribe somewhat unto God herein, but not much: as Chrysostom saith, that this word, he gave, non operationem Dei, sed concessionem significat, doth not signify an operation of God, but a concession only: so Theophylact, he gave, that is, permisit, he suffered them to be hardened: likewise the enterlin. gloss. he gave them the spirit of compunction, that is, permisit habere, he permitted them to have, &c. But to do a thing, is more then to suffer: and it is a violent interpretation, to give, that is, to suffer to be given: beside, he that suffereth a thing to be done which is in his power to hinder, is accessory to the doing of it: so that in allowing unto God permission only, they either will make God an idle beholder, and no doer, or they will make him accessory and consenting an evil: Origen much better answereth this question, how it may be said de bono Deo, of the good God, that he should give Israel, eyes not to see, and ears not to hear: vide ne haec • igis sit retributio & merces incredulitatis: see (saith he) if this be not rather a reward of their incredulity: so hardness of heart, as it is a punishment may well proceed from God, not as a sufferer and permitter only, but as an agent and doer.

3. Some, as these do extenuate the power of to God too much, and so do ascribe too much unto God, in making him the principal cause of hardening of men's hearts, which must needs follow as the fruits and effects of their reprobation, which God absolutely decreed, without any respect unto their works: True it is, that they which hold the absolute decree of reprobation, must needs make God a proper and principal cause of the hardening of the heart, seeing their reprobation is the beginning and original of their rebellion, obstinacy, and forsaking of God: but that God rejecteth none, but for sin, nor decreeth none to be damned, without relation to their sin, is before at large handled: c. 9. contr. 10. whether I refer the reader: at this time, that place of the Prophet, perditio tua ex te Israel, •• y perdition is of thyself, O Israel, only may suffice to clear God, from being either the proper, or principal cause of hardness of heart.

4. Others do discharge God altogether, and make the devil only the author and cause of the blindness of the heart, according to that saying, 2. Cor. 4.4. in whom the God of this world hath blinded the minds: this place was much urged both by the Arians, who would prove by this place, that Christ is no other wise God, then as this name is given unto creatures in Scripture, as here unto the devil; as also by the Manichees, who held that there were two beginnings, and two Princes or God's, one of good the other of evil.

Hereupon some of the fathers, to take away all advantage from these heretics, as Hilary, Augustine, Chrysost. Ambrose, did expound this place of the true God, making this the sense, in whom God hath blinded the minds, that is, of the infidels of this world. But 1. here the words are evidently transposed: for in the original, thus the words stand, the God of this world. 2. And the Arians with the Manichees may be otherwise answered, then by declining the right sense of this place: for though Satan be here understood, he is not said simply to be God, but with an addition, God of the world, whereas Christ is simply called God, Rom. 9.5. Who is God over all, blessed forever: and so are the Arians answered: And to the Manichees we say, that the devil is called the God and Prince of the world, not as though the kingdom were divided with him, but we grant, that a principality is committed unto him, yet as God's Minister, that he can go no further, then the Lord permitteth: and therefore he is called, the evil spirit of the Lord, which came upon Saul, 1. Sam. 16.14. because the Lord useth him as his messenger, and minister of his judgments. Yet this place being understood of Satan, maketh not him the only cause of the blindness and hardness of heart, though he be a principal doer in it: for here the Apostle saith, that God gave them the spirit of slumber.

5. Nor yet is man only the cause of his own hardening and blindness, as the ordinar. gloss. saith, exc •• ati sunt, quia nolucrunt credere, they were blinded because they would not believe: for their blindness was the cause of their unbelief, as the Apostle here showeth, that the Jews believed not, because they were blinded, Mart. and Gorran here distinguisheth well, that there are two kinds of cecitie or blindness: there is caecitas culpa & poenae, a blindness which is a fault, and a blindness which is a punishment: the first is the cause of infidelity, and infidelity causeth the second: that is, a man is first blind, which is the cause he believeth not, and then as a reward of their infidelity, they are more blinded still: wherefore though the corruption of man's heart be a cause of his own blindness and hardness of heart, yet there is some other cause beside.

6. Wherefore to the hardening and blinding of the heart, these three concur, man's own corruption, as the first and nearest cause, Satan as the instigator and temper, God as a just Judge: the Scripture maketh all these the causes: God is said to harden Pharaohs heart: and Satan also blindeth the minds of the infidels, 2. Cor. 4.4. and Pharaoh hardened his own heart, Exod. 9.34. the corruption of man's heart is as the coal, that sendeth forth sparks, Job. 5.7. the devil bloweth and stirreth the coals, and kindleth the fire: God he smiteth as it were on the anvil, and frameth and disposeth everything to his own will: so God hath a stroke in the hardening of the heart, not by permission only, neither in making a soft heart hard: but both in leaving man being blind by nature, to his own will, and in withdrawing his grace, and giving him over, as a just Judge, to the malice of Satan to be further hardened: and so God is the author of the hardening of man's heart, not as it is a sin, but as it is a punishment of sin: and thus, and no otherwise do Protestants maintain, God to be an agent and worker in these actions: and therefore that is a mere slander of Stapleton, that Calvin should hold, Deum esse activam causam peccati, that God is the active cause of sin, Antid. p. 715. and the like slander is uttered by Becanus, p. 6. that the God of the Calvinists is, author peccati, the author of sin: See more hereof, c. 9. quest. 18.

11. Quest. Of the meaning of those words, Let their table be made a snare, &c. v. 9.

1. Concerning the place here cited out of Psal. 69. v. 22. Origen observeth, that the Apostle doth not tie himself to so many words: for some he addeth, as 〈 in non-Latin alphabet 〉 , for a net or trappe, which neither the Hebrew, nor the Septuagint have: and some he omitteth, as coram ipsis, before them: so also Erasmus: but Beza observeth, that this latter is not omitted, for unto them, is equivalent, to before them: further, both Martyr, Beza, Pareus, Calvin, think, that the Hebrew word lishlomius, signifieth pacifica, their prosperous things, which the Septuagint read, 〈 in non-Latin alphabet 〉 , for a retribution: as though the word were leshillomi •• , retributions: but Junius and Pagnine do there interpret the world lishlomin • , retributions; because of the preposition lamed, being set before, which signifieth for a recompense, or retribution.

2. Now for the meaning of the words. 1. Origen by their table, understandeth the Scriptures, which were a scandal unto them, in that they perverted them to their own hurt: as where the Scriptures describe the Messiah to be a glorious deliverer, which must be understood spiritually, they were offended, because they looked for a temporal deliverance. 2. Haymo doth understand by the table, collatio verberum in mensa, their conferences together at the table, how to take Christ: but in this sense their table was a snare to others, rather then to themselves. 3. Lyranus doth thus distinguish these three: their table because a snare in perverting the Scriptures, and a trappe, when they were taken by Titus and Vespasian, and a scandal, when to the infamy and opprobrie of that nation, their nobles were put to torment, and shameful death, by the Romans. 4. But the better interpretation is this: by the table, as Chrysostom expoundeth, we understand, omnes illorum delicia, all things, wherein they delighted; as their prosperity, their public state, their Temple. Calvin: the having of the Scriptures, sacrifices, and such other spiritual or temporal blessings, the Prophet prayeth that all may be turned to their hurt: and he useth three similitudes; let them be a snare, as birds are taken, when they think to find food, a trappe, as beasts are caught and entrapped in the net, and a scandal, as that whereat men do stumble in their going, and running, and fall.

3. For a recompense unto them. 1. The interlin. gloss understandeth the retribution of eternal death. 2. Haymo and Lyranus have special reference to Christ: that as they would have blotted out his name, so their name is perished, as they killed him, so they were killed of the Romans. 3. but it generally rather showeth a retalion and recompense in their just punishment, for all the wrongs and injuries which they had offered to the servants of God, and specially to Christ himself, Pareus.

4. Let their eyes be darkened, and bow down their back. 1. Lyranus by the darkening of the eyes, interpreteth the error of their understanding, and by the bowing of their backs, the error of their will. 2. Gorran understandeth, error in faith and manners. 3. deprime •• eribus conscientiae, hold them down with the burden of their conscience, Pellic. aeterna servitute opprime, oppress them and keep them under with everlasting servitude: Melancthon following Chrysostom and Theophylact. 4. But the general sense is better: that they are deprived of all strength both inward and outward; for the back or loins, (as it is in the Hebrew) signifieth the strength: so their eyes are blinded, they are void of all understanding in spiritual things, and they are likewise deprived of all grace and strength, both spiritual, they have no endeavor or will, to that which is good, Genevens. Pareus: as also temporal, their authority and government is taken from them, they live in perpetual servitude, Gryneus.

Quest. 12. Whether it be lawful to use any imprecation, as David doth here.

1. Origen seemeth to be of opinion, that it is not lawful: and therefore he hath here a strange interpretation: he thinketh the Prophet prayeth not against the Israelites, but for them, that their eyes might be darkened, ne videant perversa, that they see not perverse things: as it had been happy for Marcion, Basilides, and Valentinus, and other heretics, that they had not seen those perverse errors, which they held: But seeing both that which goeth before, let their table be made a snare, &c. and that which followeth, bow down their back, are imprecations made against them, how can this coming between be taken to be a prayer for them?

2. Augustine agreeing in the same opinion, that no imprecation is lawful, yet followeth another imprecation: he thinketh that the Prophet spake this, non optantis voto, sed spiritu providentis, not as with a desire of one that wisheth, but with the spirit of one foreseeing and foretelling what should happen, lib. 1. de serm. Dom. in monte: so Haymo, haec verba non optantis voto, sed praedicentis officio dicuntur, these words are not uttered with a wishing desire, but by way of prediction, &c. so also the ordinar. gloss. and these reasons may be alleged against imprecations.

1. Our Blessed Savior biddeth us to pray for our enemies, Matth. 5.46. S. Paul also saith, Rom. 12.14. Bless them which persecute you, bless I say and curse not, &c.

2. The example of our Savior is against imprecations, who prayed for his enemies: he cursed them not.

3. Yet we have some foreign examples of such as refused to make imprecations, as Ba •••• would not curse the people of Israel: and a certain woman Priest of Athens could not be hired to curse Alcibiades, making this answer, that it was her office to pray for other, not to curse them: much more should Christians abstain from cursing.

3. Wherefore for the solution of this question, these distinctions must be premised. 1. the cause must be considered: whether it be private, which concerneth ones person only, in which cause it is unlawful to curse: or whether it be public concerning the glory of God: wherein imprecations are used: as S. Peter sentenced Ananias to death, Act. 5. & laid a curse vpō S. Magus, Act. 8. S. Paul cursed Elymas the sorcerer, Act. 13. or it may be a private cause, yet joined with the glory of God: as Elisha cursed the children which called him bald head, 1. King. 2. 2. The condition & calling of them, which use imprecations must be considered, whether they do it of a private affection, which is unlawful: or of a prophetical spirit, as the Prophets & Apostles did; as it is said of Paul, that whē he cursed Elymas, he was full of the H. Ghost, Act. 13.9. herein they as Prophets do by their imprecation inflict that punishment, which is appointed of God. 3. The things must be considered, which are wished unto any by these imprecations: they are either temporal, which may tend unto their amendment: as Ps. 89.16. fil their faces with shame, that they may seek thy name: these imprecations are more tolerable, which a man sometime wisheth against himself, that he may be afflicted with some cross, or other, rather then to fall into sin: or they are eternal: but everlasting destruction cannot be denounced against any without God's special warrant.

4. The persons are to be distinguished, which are cursed: they are such of whom there is hope of amendment: or such as are in a desperate state, and professed enemies to God and godliness, against whom such imprecations do lie: as S. John will not have us to pray for those whom we see to sin unto death, 1. epist. c. 5.

5. The manner and kind of imprecations must also be looked into, some are extraordinary, whereunto men were directed by a prophetical and extraordinary spirit: of the lawfulness of such imprecations, there is no question: or ordinary, wherein these circumstances must be considered. 1. the persons that curse, they must thereunto be called as the public Magistrate or minister, and parents in their families. 2. the persons that are cursed must be intractable and incorrigible, and refuse all wholesome admonition. 3. the manner must be this, they must not curse absolutely, but with a condition, that such may be converted, or confounded. 4. with what affection, not hating their persons, but detesting their vices, against the which, they open their mouths to curse.

Now in David's imprecation all the things before requited concurred, it was God's cause, he had a prophetical spirit, they were professed enemies to God: the reasons before alleged do conclude only against private curses; in our own cause, against persons not desperately evil, and without any special direction.

Quest. 13. Of the ende of the stumbling of the Jews, v. 11.

v. 11. Have they stumbled that they should fall, &c. 1. Chrysostom here observeth well the Apostles wisdom, that when he speaketh of the execation and rejection of the Jews, he allegeth Scripture, least he might be thought to speak of evil will: consolationem à seipso ponit, but the consolation he bringeth in his own name, that his love toward them might appear; as here ye showeth a double ende of their stumbling; one, that thereby salvation might come unto the Gentiles, the other, that by the calling of the Gentiles, the Jews again might be provoked and stirred up to believe in Christ: the first end serveth to beat down the pride and insolency of the Gentiles, the other, to comfort the Jews, that they should not think their fall to be irrecoverable.

2. Have they stumbled, &c. 1. The Latin translator addeth, have they so stumbled, that they should fall; which Tolet justifieth and would have the meaning to be this, nor that the ende of the falling of the Jews should be the calling of the Gentiles, but that their fall was not without recovery: and Origen hath the like observation, showing here the diverse kinds of falling: some fall and never rise again, as Lucifer, who shall never, no not in the end of the world be restoared: the fall of others is recoverable, as here the Jews did not so stumble, vt ab omni legis observantia declinarent, to decline from the whole observation of the law. 2. But Erasmus well observeth, that here the Apostle speaketh not de magnitudine lapsus, sed de eventu, of the greatness of their fall, but of the event; for the Apostle throughout this whole epistle doth exaggerate the sin of their incredulity; neither is this particle (so) in the original, neither do the Greek expositors, Chrysost. Theoph. Oecumen. insert it. 3. yet this must be added further to Erasmus observation, that the calling of the Gentiles, was not only the event, which followed the incredulity of the Jews, but it was the ende and scope, for the which God suffered the Jews to fall: for this event must not be severed from the providence of God. Beza, annot. 4. nor yet is this question so propounded, as though the Jews did stumble and fall with any such intention to profit the Gentiles, as Gryneus seemeth to note, no man that is in his right mind will hurt himself; which the Jews should have done, if they of purpose had stumbled to fall: But Photios observeth, that the Jews, as much as in them lay, did so stumble, vt corruerent, to fall altogether: nec sic affecti sunt, &c. neither were they so affected, that any good should come thereby to themselves, or others: sed Deus illorum casu, &c. but God used their fall both for the salvation of the Gentiles, and their own emendation. 5. Theophylact must here also be warily and advisedly read: the Jews are not so fallen, vt se nequeant, quando velint, attollere, that they cannot raise up themselves again, when they will, &c. for this were, as though the Jews of purpose had fallen, that the Gentiles might come in, and then they would return again: neither is it in any man's power to return when he will: for ones conversion, is as life from the dead, v. 13. as one cannot raise himself from the dead, so neither can he convert and turn unto God. 6. Haymo, and Augustine before him, put in the word solum, only; that is, they have not stumble only to fall, as though no good should come thereby: but God did not suffer them to stumble at all to fall: God propounded not to himself their fall, as an end of their stumble for God delighteth not in the destruction of any, but God respected two singular good ends in the fall of the Jews, the vocation of the Gentiles, and their own conversion. Pareus.

Quest. 14. How the stumbling and falling of the Jews, brought salvation to the Gentiles.

v. 11. Through their fall salvation cometh to the Gentiles. 1. the word 〈 in non-Latin alphabet 〉 , is not well here translated delictum, as the Latin interpreter, which Anselm interpreteth, peccatum, sin, and understandeth it of that special sin of the Jews, in putting Christ to death: so also Gorran: but it here signifieth rather lapsum, their fall, as Erasmus well noteth, to answer unto the former question, have they stumbled that they should fall: so also Tolet annot. 9.

2. But we must not think, that the fall of the Jews was properly the cause of the calling of the Gentiles: but it was the occasion rather: for evil is not of it self the cause of that which is good: but God by his power draweth good out of evil: for otherwise, as Lyranus alledgeth out of Augustine in his Euchiridion: Deus non permitteret mala sieri, nisi inde eliceret major a bona, God would never suffer evil to be, unless he did thereout draw greater good. This is like, as Pet. Martyr resembleth it, as there is a saying in Philosophy, that the corruption of one thing, is the generation of another, not that it is the cause thereof: but the efficient having expelled one form, doth bring in another: and as in a syllogism out of false and untrue propositions, a true conclusion may be inferred, not by the force of the premises, but of the syllogism, and form of reasoning: so God's providence as the chief efficient cause, doth by occasion of that which is evil, bring forth that which is good.

3. Anselm thinketh, that the rejection of the Jews was the occasion of the calling of the Gentiles, because thereupon followed their dispersion through the world, and by that means, they brought the Scriptures to the Gentiles: But this was an occasion rather, that after that the Jews had rejected the preaching of the Apostles, they turned to the Gentiles: neither was there any such necessity, that the one should be rejected, before the other could be called: if it had so pleased God, they might have been called together: But this consequence, that upon the rejecting of the Jews, the Gentiles were called, depended both upon the will and pleasure of God, who had appointed it should so be, Martyr: and upon the convenience of the thing, the Jews were high minded, and could not endure, that the Gentiles together with them should be the people of God: but they were like the dog in the maunger, that would neither eat himself, nor suffer the ox to eat; therefore it was requisite, that their pride should be first abated, and they humbled, by seeing them, to be called, to be a people, that were no people: so the question here is not, what God could do, but what the Jews had done, and would do: by their good will, neither they themselves would come, nor suffer the Gentiles to enter: Pareus.

4. And though the Jews had not been rejected at all, yet the Gentiles also should have been called, but in the second place: as Chrysostom showeth out of that place, Act. 13.46. vobis oportuit primum annuntiari verbum, the word of God ought first to have been preached unto you: but now through their incredulity it came to pass, vt inverteretur hic ordo, that this order was inverted: so in the parable, Luk. 14. after that they, which were invited to the feast, refused, then the good man of the house saith unto his servant, exi cito, go forth quickly into the streets, &c. the Gentiles then should have been called, though the Jews had not been incredulous, but not so quickly.

Quest. 15. How the Jews were provoked to follow the Gentiles.

1. Whereas the word is, 〈 in non-Latin alphabet 〉 , which signifieth properly to provoke to emulation, the vulgar latin doth not well translate, vt emulentur illos, to imitate or emulate them, referring it to the Jews that they should emulate the Gentiles, either imitande in imitating them, as Lyranus expoundeth, and before him Photios, that saith the Gentiles were examplaria, examples herein to the Jews, or invidendo, in envying the faith and knowledge of the Gentiles: Gorran.

2. Some refer it to the Gentiles: as Origen understandeth it of the faith of the Gentiles, which should provoke the Jews to emulation: Anselm understandeth it thus, that the Gentiles should imitate the Jews, that is such as believed among them: but this is impertinent to the Apostles purpose: some, as Chrysostom, Theodoret, Ambrose, do apply it to the Gentiles, that they should provoke the Jews by their example to believe.

3. But it is better referred unto God, that he should provoke the Jews to emulation by the example of the Gentiles, when they saw themselves the ancient people of God to be neglected, and the Gentiles which were forlorn to be received in, Martyr: But Tolet refuseth this, and would have it referred either to the Gentiles, or their faith, because no mention is made of God before, but of the Gentiles, annot. 9. yet I prefer Pet. Martyrs reason, totum ad Deum refortur, all is referred to God: and Pareus proveth it by that place, Deut. 32.21. I will provoke you to emulation by a nation, that is no nation: But Tolet observeth well, that the word their used by Moses is in hiphil, of the word kanah, which signifieth to emulate or envy, and in hiphil, to cause to emulate: and so the Apostle is to be translated here, as likewise. v. 14. If I might by any means provoke them of myself: where the Latin interpreter so readeth also: and therefore he faileth here, in translating, that they might emulate them, whereas he should have said, to provoke them to emulation.

4. But it will be objected, that this is no commendable thing, by envy or emulation to be brought to be believe: the answer is, that God simply approveth not such emulation or envy, but as he can use that which is evil to good purposes, so by this emulation it pleaseth him to incite and stir up the Jews to return unto him: like as the husband putteth away his adulterous wife, that she thereby may be provoked by a kind of emulation (left another should be received in her place) to seek to be reconciled, Pareus.

5. But here we must understand, that the better sort of the Jews shall be provoked, not all, for the obstinate thereby are made worse, Martyr: and further the Apostle must not be taken to speak of the Jews in particular: for they which stumble and fell away, were not restored, but of the nature in general: that though some were unbelievers, yet the whole nation was not cast off; Calvin, Beza.

Quest. 16. What is meant by the diminishing of the Jews and their abundance, v. 12.

1. Whereas the Apostle had shown, that the falling away of the Jews was an occasion of the calling of the Gentiles: it might be objected, that the conversion of the Jews might likewise be an occasion of the falling away of the Gentiles: hereunto the Apostle answereth negatively, and he confirmeth his answer by an argument from the less to the greater: that if their empayring, and diminishing, and poverty as it were, were the riches of the Gentiles, much more their plentiful calling: for God can turn that which is evil to the good of the Gentiles, much more that which is good.

2. By the riches of the world, we understand both the multitude of the Gentiles, called to the knowledge of Christ, Pareus: and that wherewith they were enriched, namely the knowledge of the Gospel, Genevens.

3. By the diminution, 1. Haymo, whom Lyranus and Gorran follow, understand the Apostles, which were but few, and as the abjects of the people, yet they enriched the Gentiles by their preaching: if the conversion of a few was so profitable to the Jews, much more the conversion of the whole nation in the end of the world: but the Apostle expoundeth the word 〈 in non-Latin alphabet 〉 , the ruin of the Jews, which he used before, by this word 〈 in non-Latin alphabet 〉 , diminution: he meaneth not then, the conversion of a few, but the falling away of the Jews to a few. 2. Wherefore these three words the Apostle useth, as of equipollent, and of one signification, 〈 in non-Latin alphabet 〉 , their fall, 〈 in non-Latin alphabet 〉 , their diminution v. 12. and 〈 in non-Latin alphabet 〉 , their rejection and casting off, Par. 3. and in that he saith they are diminished, he showeth that they are not utterly perished: the imminution of a thing, is not rei excisio, sed decisio, is not the clean cutting off, but an impairing only, Par.

4. How much more their abundance, 〈 in non-Latin alphabet 〉 , fullness. 1. by this fullness is not only understood 〈 in non-Latin alphabet 〉 , the multitude of the Jews, which shall be called, but also excellency of the spiritual graces, wherewith the Jews, in their general conversion toward the end of the world, shall be increased, Gryneus. 2. neither are we so to understand the fullness of the Jews, as though everyone in particular should be called, but as then most of them were averse from Christ, so in the end most shall be converted, Martyr: as by the fullness of the Gentiles, v. 22. is understood the general and universal calling of them, not of everyone in particular. 3. and this fullness is not to be understood so much with a relation on to the Gentiles, as though their number should be more full, by the conversion of the Jews, for their fullness must be first come in, before the Jews be converted, v. 25. as with reference to the whole number of Christ's Church: that although there is a fullness of the Gentiles without them, yet as Origen saith, plenitudo portionis Domini nondum dicitur completa, the fullness of the Lord's portion cannot be said to be complete, until the Jews also be converted. 4. But it will be objected, how much more the fullness of the Jews shall be profitable to the Gentiles, if more Gentiles shall not be called, by the conversion of the Jews; which the Apostle seemeth to deny, v. 25. for the fullness of the Gentiles must first enter: Pet. Martyr doth understand it of the confirmation of the faith of the Gentiles, who seeing the zeal of the Jews, shall thereby be confirmed: so the ordinary gloss, their fullness being converted, ditabit gentes doctrina & exemplo, shall enrich the Gentiles by their doctrine and example: Osiander addeth, the Church of God shall be increased, gloriosa populi Iudaici accessione, by the glorious accession of the Jewish people: Pareus goeth further, the Gentiles also, by the fullness of the Jews shall be provoked to emulation: some further accession shall be made even to the number of the believing Gentiles: though in respect of their universal calling, the fullness of the Gentiles shall be entered before. 5. So these benefits shall accrue unto the Church of God by the conversion of the Jews. 1. the consociation and joining together both of the Jews and Gentiles, the wall of partition being taken away: Ephes. 2.14. 2. the Church of God shall be increased, when the children of Judah, and the children of Israel, shall be gathered together to the Church, Hosh. 1.11. 3. The faith of the Gentiles shall be greatly confirmed. 4. God shall receive greater glory, when his goodness, and the verity of his promises shall be made manifest in the salvation both of Jews and Gentiles: Gryneus.

Quest. 17. How it standeth with God's justice to cast off the Jews, that the Gentiles might enter in.

Object. Seeing the Apostle saith, that through the fall of the Jews salvation came to the Gentiles; & their ruin is the riches of the world: God may seem to deal hardly, in casting off his own people, to receive strangers: and beside it seemeth contrary to that rule, evil must not be done, that good may come thereof.

Ans. 1. It were indeed an hard thing to cast off some to receive others, if they were cast off without their own fault, or if the Lord were tied by any bond not to cast them off, or, if their casting off did not tend to their further good: but it is otherwise here: for the Lord did not cast off the Jews, but for their unbelief: and he is not bound to bestow or continue his grace, he may confer it, and withdraw it, upon whom, and from whom he please: and beside the rejection of the Jews, was for their more plentiful calling afterward. 2. Neither was their rejecting simply the cause of the calling of the Gentiles, but ex accident, accidentally, as we say: it was properly the punishment of their infidelity, and a demonstration of the justice of God: but God, that can turn evil unto good, did use this as an occasion to induce the Gentiles to believe.

18. Quest. Why the Apostle maketh mention of his Apostleship, and how he is said to magnify his office. v. 13.

1. For the occasion of these words. 1. Tolet thinketh, that the Apostle giveth here occasion of his former speech, that the diminishing of the Jews, was the riches of the Gentiles: which was by reason of his ministry, who was appointed the Apostle of the Gentiles. 2. Chrysostom saith, the Apostle showeth two reasons of his commendation of the Gentiles, both because he was their Apostle, and to the ende that by their praise the Jews might be provoked. 3. Hyperius maketh this a third reason of the calling of the Jews, from the ende of his office and ministry. 4. Lyranus will have the third part of the chapter here to begin, that as he had shown before, that the falling of the Jews was neither general unto, v. 11. nor unprofitable, v. 11.12. so now he showeth that it is not irrecoverable. 5. but the best coherence and connection is this: that whereas he touched two ends of the rejection of the Jews before, the salvation of the Gentiles, and the conversion in the end of the Jews: this latter he confirmeth by the use and ende of his ministry; and he showeth that he in the execution of his office, id meditari, to meditate or propound to himself the same thing that God doth, that is, in preaching to the Gentiles, he intendeth the salvation of the Jews.

2. But whereas in the original the words are 〈 in non-Latin alphabet 〉 , which signify, in as much as, the vulgar latin readeth, quamdiu, as long as: and so Origen, who giveth a double sense: that it may either signify the time of this life, as long as he is an Apostle here, insinuating that he should afterward in the next life have the same dignity to be an Apostle: where in Origen falleth into his fantastical speculations of the next world, as though their should need any ministry of the word or Apostleship there: or this quamdiu, so long, is all one, as if he had said, sine fine, without end, as long as I live: but the word is not taken here for quamdiu, how long, but for quatenus, in as much as: as Matth. 25.45. In as much as ye did it to one of the least of these, ye did it unto me: where the vulgar latin also misseth, reading quamdiu, as long: And most commonly, when these words 〈 in non-Latin alphabet 〉 , are referred to the time, the word 〈 in non-Latin alphabet 〉 , time, is added, as 1. Cor. 7.39. and Galat. 4.1. Mar.

3. I magnify mine office. 1. Origen understandeth it of Saint Paul's faithfulness in his ministry: he honoreth his Ministry, which ministereth well, he dishonereth it, qui negligenter & indign ministrat, who ministereth negligently and unworthily: to which purpose the Apostle saith, 1. Tim. 3.13. that the deacons which have ministered well, get themselves a good degree, do honor their ministry by their diligence, and shall be rewarded of God: but he that ministereth not well, malam sibi poenam conquirit, doth get and procure his own punishment: Origen seemeth to understand honoring both in life and doctrine. 2. Vatablus expoundeth it of diligence in preaching. 3. Haymo of adorning the Ministry with a good life. 4. Tolet referreth it to the success of S. Paul's preaching among the Gentiles, whom he had enriched. 5. But Saint Paul herein placeth the honor of his Ministry, that he did so preach unto the Gentiles, as he might also gain the Jews; so Ambrose, Anselm, Haymo in his second exposition: because honos magistrorum est numerus auditorum, the number of the scholars and auditors, is the honor of the master and teacher: so also Pareus, Martyr, Osiander. 6. Lyranus and Gorran following the ordinary gloss, thus interpret, addendo vltra debitum, &c. in adding beyond his debt, in laboring for the conversion of the Jews: But Saint Paul in saying, to provoke them of my flesh, confesseth he stood indebted to them also being his kindred after the flesh: though his special commission was to preach to the Gentiles. This then was the honor of the Apostles ministry, that by his preaching he might win both Gentiles and Jews, as he saith. 1. Cor. 9.19. I have made myself a servant to all men, that I might win the moe, to the Jews I became as a Jew, &c. that I might win the Jews, &c. I am made all things to all men, that by all means I might save some.

4. That I may save some. 1. God is the efficient cause and author of salvation, but because the Ministers are the instruments, they are also said to save; as 1. Tim. 4.16. as in so doing thou shalt save both thyself, and them that hear thee. 2. The Apostle speaketh of the saving of some, not of all, because he knew the time of their universal calling was not yet come. 3. but it will be objected, that seeing Saint Paul was called to be an Apostle of the circumcision, and Saint Peter of the uncircumcision, he might seem to be an intruder into another man's lot in seeking the conversion of the Jews; the answer is, that the Jews inhabiting the land of promise, their own country, belonged unto Peter; but the Jews conversing among the Gentiles, per accidens, accidentally belonged to Saint Paul, whose office was to preach unto the Gentiles, among whom the Jews were dispersed, Gorran.

Quest. 19. What the Apostle meaneth by these words, v. 15. What shall the receiving be, but life from the dead?

1. Origen understandeth it of the final resurrection: tunc erit assumptio Israel, &c. then shall Israel be received, when the dead shall rise; so also Chrysostom, Theodoret, Oecumenius, Tolet, with others: the great benefit which the conversion of the Jews shall bring unto the world, shall be the final resurrection. 2. Ambrose interpreteth it of the spiritual resurrection by being justified from sin. 3. Hyperius of the great joy, which shall be conceived in the world for the conversion of the Jews, as though one did rise from the dead. 4. Lyranus applieth it to the zeal of those which were converted to the faith of the Jews, who were more excellent then others, as being furnished with the knowledge of the Scriptures; such were Paul, Apollos, with others. 5. Faius understandeth it of the Gentiles, which by the conversion of the Jews, should be revived being dead in their sins; but it is evident by the next verse, that Saint Paul speaketh of the conversion of the Jews. 6. Beza in his annotat. referreth it to the whole state of the Church, for while the Jews remain yet in death, mundus nondum revixit, the world is not yet wholly revived. 7. But this speech properly concerneth the Jews, and it is a metaphorical speech, to show that the Lord shall receive them again, even as those, which are raised from the dead: Pareus. 8. Here I cannot omit two other strange expositions, the one of Haymo, the other of Osiander: Haymo by life from the dead, understandeth the Apostles who were received, and quickened from among the Jews, that were as dead: but it is evident, that the Apostle speaketh of the receiving of the whole nation of the Jews, as in the beginning of the verse, he maketh mention of their casting off; Osiander thinketh that the Apostle useth here an argument ab absurdo, from an inconvenience; to this effect: if God should only have cast off the Jews, to receive the Gentiles, this were all one, as to give life unto one by the death of another, which were absurd, and therefore the Jews were not cast off only to make room for the Gentiles, but that they might be graffed in again: but this interpretation doth quite turn and change the Apostles sense: for the Apostle proveth here that the Jews shall again be received by an argument from the less to the greater: that if the rejection of the Jews brought such profit to the Gentiles, their assumption and receiving again much more: we insist then upon the former sense.

Quest 20. What the Apostle meaneth by the first fruits, and the whole lump, the root, and the branches.

1. By the first fruits, Theophylact understandeth the leaven, but that is improper: Hyperius, primitias frugum, the first fruits of the corn, but the lump or mass then should not be answerable to it: Erasmus by the first fruits understandeth the corn, by the lump the cakes which were made thereof tempered with oil, which were offered, not the mass and lump of dow, which was tempered with water: rather the first fruits were the cakes which were offered up, and the mass is the whole lump of dow, which was sanctified by the oblation of the first fruits according to the law, Lev. 23.14.17. and Num. 15.20. Haymo thinketh that the first fruits was the first taste, which was taken of the whole lump, being all of the same relish and savor: but the Apostle speaketh not simply of the first taste, but of the offering of the first fruits according to the law: he useth two similitudes, one taken from the observation of the law, concerning first fruits, the other from natural experience of the root and the branches; Pareus.

2. Concerning the meaning of these words: some do make a difference between the first fruits and the root, the mass and the branches: as Theodoret, the first fruits interpreteth to be Christ, the root, the Patriarchs: Tolet by the first understandeth the Apostles, which were as the first fruits, by the other the Patriarchs: Some take them for the same: as Ambrose, Anselm, Lyranus, Gorran, gloss ordinary, do take the first fruits and the root for the Apostles and Disciples, that first believed of the Jews: But I agree rather unto Chrysostom's exposition, who understandeth Abraham, Isaac, and Jacob, with the rest of the Patriarchs to be both the first fruits and the root: so Martyr, Calvin, Pareus, Hyperius, with others.

3. Now this root, whereof the branches were the Israelites, is neither Adam, for so the Jews had no more privilege then any other; and in Adam all are sinners: nor yet conveniently is it interpreted to be Christ, as Origen: Ego aliam radicem quae sancta sit nescio, nisi Dominum nostrum, I know no other root that is holy, beside our Lord Jesus Christ: for v. 22. the Apostle calleth the Jews the natural branches of this root: but so cannot any be called the natural branches of Christ: wherefore the Patriarchs are this root, as Abraham, Isaac, Jacob, not in respect of their persons, but of the promise, which was made to them and their seed, Calvin: and so the Lord doth use to send the Israelites unto their faithful Progenitors, and to look to their example, as Isai, 51.1. look unto the rock, whereout you were hewn, meaning Abraham, as in the verse following direct mention is •• de of Sara.

4. Thus then standeth the Apostles argument: the holy nation cannot be cast off forever: but the Jews are an holy nation, which he proveth because they are descended of holy parents, which he doth illustrate by two similitudes; of the first fruits, and root, which being holy make the lump and the branches holy.

21. Quest. How the root can make the branches holy, seeing many branches did degenerate, and by nature all are unholy branches.

Here many doubts are propounded together, which shall be answered in their order.

1. Object. The Apostle before out of Isai, c. 10.21. shown how Israel is called a rebellious and disobedient people, and yet now the Apostle saith they are holy.

Ans. The same Israel cannot be said wholly in all the parts, and in respect of the same time to be both holy and unholy; but diverse parts and times considered, both may agree unto Israel: for the faithful and elect considered in Israel, they were holy; but the rest were rebellious and unholy; like as if one should reason thus: Englishmen are Papists, and Englishmen are Protestants, therefore Papists nor Protestants, it followeth not: for the proposition must be understood, not of the whole nation but of diverse partes.

2. Object. But holiness is not propagated by nature: how then can the holy root make the branches holy.

Ans. We must distinguish between the internal, inherent and personal qualities, such are the habits of the mind, as wisdom, learning, piety, faith, and such like, which are not conveyed by generation, and the external privileges, which are given unto a stock and kindred, which do descend by generation: as free men beget freemen, slaves beget slaves, Jews beget Jews, and so Christians are borne of Christians: because the promise is made to the faithful and their seed: the branches then are holy, because of the holy root, not by an actual and inherent holiness, but by an outward prerogative of grace grounded upon the promise of God made unto believing fathers and their seed.

3. Object. Again it may be objected, that all men are impure by birth, as David confesseth, in sin hath my mother conceived me, Psal. 51. and who can bring a clean thing out of that, which is unclean, Job. 14.4. how then can the branches by natural propagation be holy of an holy root.

Ans. We must likewise make a difference between a general condition of nature, as it is now corrupt in Adam, which is common to all, which are descended of Adam, and the prerogative grace, which is not common to all, but to those which are within the covenant: this prerogative of the covenant, and the corruption of nature may stand together; the grace of regeneration qualifieth the corruption of nature, but the grace of the covenant, neither qualifieth nor taketh it away, until the grace of regeneration beside be added thereunto: like as one that is leprous may beget a leprous son, and yet being free borne himself, his issue also shall be partaker of his freedom: so the father being a Christian may beget his son in sin, and yet being within the covenant, he shall have this privilege, to be made a member of the visible Church: though a lively member he cannot be until he have attained to the gift of regeneration.

4. Object. If the branches be holy, because they came of an holy root, then consequently the branches, which came not of that root, cannot be holy, and so the Gentiles should not be partakers of the fatness of the olive, not springing out of Abraham's holy root.

Ans. Though the Gentiles are not naturally descended by carnal generation of that holy root, yet they are graft in by faith, and so also become branches; and the Apostle in this place hath this distinction, of natural branches, and branches, that are graft in: the Gentiles then, though not the natural sons of Abraham, yet ate his sons by faith, and so within the covenant, and are made partakers thereby of all the privileges, which the natural branches had, before they were cast off.

Quest. 21. How Abraham is said to be the root, to be graffed into, whereas we are said to be graffed into Christ. c. 6.5.

1. Christ is as the head, the Church and partes thereof are his body, and they which are planted into the body, are graffed also into the head: and so there is no contradiction at all to be graffed into Christ the head, or into the Church as the body, or into Abraham a principal member of the body: for he is the root, but only by way of relation unto Christ: Pareus.

2. Abraham then is the holy root, but by the holiness of Christ: and he is the root only, 〈 in non-Latin alphabet 〉 , by way of example: 〈 in non-Latin alphabet 〉 , effectually Christ is only the root, and the vine, we the branches, John. 15.1. Christ is the root simply of all: Abraham only by way of relation to his offspring, which is descended of him.

Quest. 22. What S. Paul meaneth by the wild olive and by the grafting of it in, v. 17.

1. For the coherence, hitherto the Apostle repressed the insulting of the Gentiles against the Jews by two arguments taken from the two ends of their rejection, the one the calling of the Gentiles, the other the planting in again of the Jews, so now he urgeth a third reason taken from the former condition of the Gentiles, which were as a wild olive, until they were planted in.

2. Concerning the reading of the words, thou wast graft in 〈 in non-Latin alphabet 〉 , for them, that is, in their place, as the Syrian interpreter translateth, but Erasmus refuseth this reading as ridiculous, and will have the preposition 〈 in non-Latin alphabet 〉 , in, to be here redundant and superfluous: as the like phrases are used often in the Hebrew, as percussus in gladio, smitten in the sword: and so he would have it referred unto the olive, into the which they were planted: likewise some of our own interpreters, read, insicus illis, graft into them, Bucer, Martyr: But the other reading is the better, graft in for them, for it hath relation to the branches broken off, and as yet no mention is made of the right olive tree: Lyranus, by in them, understandeth the branches yet standing, as the Apostles, into whom the Gentiles were planted: but plants are not properly graffed into the branches, but into the stock: therefore the better sense is, graft in for them: in loco factorum, in the stead of the broken branches: so gloss interlin. Gorran, Tolet: and of our writers, Beza, Faius, Pareus, Genevens. or, among them: B.

3. Was graft in: the Apostle showeth a threefold benefit bestowed upon the Gentiles, first they were planted instead of the incredulous Jews, which were as branches broken off, then they are made partakers of the root, that is of the faith of Abraham and the Patriarchs, Lyranus. and made one Church with them; and thereby they are partakers of the farms of the olive: which the ordinary gloss understandeth of the Apostles, who received of the fatness of the spirit to convey it to the Gentiles: Gorran of the fatness of charity: but rather generally thereby is meant the doctrine and grace of Christ, Lyranus. and all the spiritual graces, which the Lord conferreth upon his Church; as the Prophet David saith, Psal. 63.3. My soul shall be satisfied, as with marrow and fatness, &c. Pareus.

4. But it will be objected, that the Jews by nature, were a wild olive, as well as the Gentiles: as Saint Paul saith, Ephes. 2.3. We were by nature the children of wrath as well as others. Ans. True it is, that in respect of original corruption there is no difference; but the Jews were the right olive, because they were descended of believing parents, to whom the •••• ise was made.

5. Ambrose here noteth a difference between spiritual, and external planting; as Origen also observeth the same: husbandmen use to graff good plants into a sower stock, not four and wild plants into a good stock; but here it is otherwise; the wild olive is planted into the true olive; And the reason is this, the Apostle, res magis causis, quam causas rebus ••• vit, did apply the things unto his cause, not the cause to the things, from whence he taketh his similitude; Origen.

Quest. 23. Of the meaning of these words, Thou bearest not the root, but the root thee.

v. 18. Boast not thyself against the branches, &c. 1. This is the consequent or conclusion inferred out of the former reason, that the Gentiles considering their former state and condition, that they were the branches of a wild olive, should not insult against other: which words beside this conclusion, do include two secret reasons against this rejoicing. 1. Because none ought to rejoice in themselves, but only in the Lord, 1. Cor. 1.31. Gryneus. 2. Ambrose noteth how it is a thing displeasing unto God, to rejoice in the calamity and overthrow of others, and therefore the Gentiles should offend God if they insulted over the Jews, because of their incredulity. Thou bearest not the root, but the root thee. 1. for the connection of these words, because the Apostle passeth from the branches to the root, against the which the Gentiles rejoiced not: Chrysostom thinketh, that the Apostle doth it because he would afford unto the Jews vmbram solatij, a certain shadow of comfort, and nothing else: and he thinketh that in words only he seemeth to allay their grief, not in deed: but far be it from us to think that the Apostle should as it were double with his own nation, in so serious a matter, having made so solemn a protestation before, c. 9.1, I speak the truth in Christ, I lie not.

2. Gryneus maketh this to be the coherence: the branches, which are graft in should imitate the root: it lamenteth for the branches which are broken off, and so should they which are planted in: but this rather is the reason of the coherence: if they should insult against the branches, they should in a manner also lift up themselves against the root which bore those branches, even against Abraham the Parent of the Jews, Pareus.

3. This then is a new argument, that they ought not to insult against the Jews the branches, for so consequently they should insult against the root it self: which were either an absurd thing, that the branch should vaunt it self against the root that beareth it: or an vncomelie thing to insult against him, from whom thou hast received so great benefits, as they being graffed into the root, are made partakers of the fatness thereof.

4. This root is said to bear the Gentiles, and not they the root: because they had their conversion from the Jews, and not the Jews from them, Lyranus: as our Bl. Savior saith, John. 4.22. salvation is of the Jews: the Jews might receive the ground of Philosophy, and of other arts from the Gentiles, but that is not the fatness of the Olive, nor the sap of the root, which is faith in Christ: which was the faith of Abraham rooted and grounded in Christ.

Quest. 24. Of those words, v. 22. if thou continue in his bountifulness.

1. Chrysostom giveth this sense, si ea feceris, if thou dost those things which are answerable to the divine goodness: non enim fide sola opus est, for we have not need only of faith here, &c. But the Apostle speaketh evidently of the goodness of God, not of man; and so Osiander thereby understandeth clementiam Dei, the clemency of God, if thou continue in the grace and favor of God: the interlin. gloss thus expoundeth, si totum Des tribuas, if thou ascribe all unto God: But here rather the cause is taken for the effect, as the goodness of God, for faith which is wrought in us by the goodness and grace of God: as afterward, v. 31. by mercy is understood faith given in God's mercy: and this to be the sense appeareth by the contrary, v. 23. If they abide not still in unbelief.

2. If thou continue: This neither showeth, that it is in man's power to continue, for all is ascribed to the goodness and mercy of God: neither yet can it be hence gathered, that the elect may fall away, and not continue: but these conditional speeches are uttered, to work in the faithful a greater care, and to stir them up, and take away from them all carnal security.

3. Or else thou also shalt be cut off. 1. Origen here observeth a difference between the cutting off the Gentiles, and the breaking off the Jews, which is less then to be cut off: whereby he doth gather that the judgment of the Gentiles, should be greater then of the Jews, if they did fall from the faith: But Pet. Martyr rejecteth this collection upon this reason, because the sin of the Jews rather in leaving of the faith seemeth to be greater, then of the Gentiles, because they had received greater promises and blessings of God, then the Gentiles: and so their sin being greater, they deserved also greater punishment. 2. neither can it be inferted hereupon, because the Apostle saith, thou also shalt be cut off, that they which are graft once into Christ, can fall away: but we must consider 1. that the Apostle speaketh not of the standing or falling of any in particular, but he treateth of the calling of the Gentiles in general, as many famous Churches of the Gentiles under the Turk are now quite fallen away and cut off, Pareus. 2. there is a difference between the outward infition and grafting into the Church, and the decree of election, Calvin, Beza: one may be cut off from the society of the visible Church, that was never a true member thereof.

Qu. 25. Of the meaning of those words; v. 24. was graffed contrary to nature.

1. Concerning the coherence of these words: whereas the Apostle had said immediately before, God is able to graff them in, least this might seem no firm argument, to reason from the power of God: he could graff in the Jews again, therefore he would: now the Apostle showeth that God is as willing and ready to do it, as he is able, because the natural branches are more easily graffed in again, then they which were graft in against nature.

2. Praeter naturam, 〈 in non-Latin alphabet 〉 , beside or contrary to nature. 1. Some, as the ordinary gloss out of Ambrose, and Haymo do understand it of the difference between spiritual & natural planting; for in this the science which is graft into the stock, yet followeth it own kind, and beareth not after the kind of the stock; but they which are spiritually implanted into Christ, do bear fruit in him according to the spirit: but this is not the Apostles meaning. 2. nor yet beside nature, is understood of the corruption of man's nature, contrary to which is the work of grace & spiritual engraffing: for so both Jews as well as Gentiles, are graffed in against their corrupt nature. 3. nor yet is it the meaning, that beside nature, that is, contrary to their idolatry and other superstitions, which were by use as natural unto them, the Gentiles were graffed in, gloss. inter. for as they were graffed in beside nature, so were the Jews according to nature, which could not be • heir idolatry, which did break thē off, and not graff them in. 4. nor yet can this be referred to freewill, as Origen, arbitrij libertas naturam fecerit vnicui{que}, &c. the liberty or freedom of will doth give everyone his nature, whether he be a right, or wild olive: for then one should be no more graft in beside or according to nature, then another, because they have the same liberty of will by nature. 5. neither with Chrysostom, do we refer it unto the nature and offspring of Abraham; as he saith, the Gentile praeter naturam Abrahae insuus, was graft in beside the nature of Abraham: for grace is not naturally graft into any stock. 6. and yet more is understood, then verisimile vel par, &c. it was more likely and reasonable, that the children of holy Abraham should be holy, then of the profane Gentiles, as the Greek scholiast. 7. here then the natural offspring of Abraham must be considered, with a relation to the promises of God, which were made to Abraham and to his seed: the Jews then were the natural branches, because naturally descended of Abraham and the holy fathers: the Gentiles were graft beside nature, because they were not descended of the fathers, to whom the promise was made, but were received in by grace. Faius.

26. Quest. What mystery the Apostle here meaneth, I would not have you ignorant of this mystery, v. 25.

1. A mystery is taken two ways especially, either it signifieth an external thing, which betokeneth some internal and spiritual matter beside that which is proposed to the sense: in which respect the Sacraments are called mysteries, because they represent unto the inward man a spiritual matter insinuated by the external and visible object: thus every Sacrament is a mystery, though every mystery be not a Sacrament: as the conjunction between Christ and his Church is called a mystery, Eph. 5.32. It also signifieth some secret and hid thing, which neither is apparent to the sense, neither can be comprehended by reason: such a mystery is the incarnation of Christ: it is a thing incomprehensible how the divine nature, which is infinite, should be joined in the unity of one person with the fruit and created nature of man: likewise the spiritual conjunction between Christ and his Church is a mystery: the calling of the Gentiles was a great secret and mystery, Ephes. 3.3. and here the vocation and restauration of the Jews is also called a mystery.

2. And herein lieth the mystery, which the Apostle here speaketh of: 1. that obstinacy is come upon Israel in part: for they were blinded and hardened, but not all, only part of them, and that not forever, but only for a time: for so Ambrose applieth those words, ex parte, partly, to the time, which shall determine the blindness of the Jews. 2. and then the fullness of the Gentiles shall come in, while the Jews are hardened: this is another mystery. 3. but the chief part of this mystery is, that in the end the whole nation of Israel shall be saved.

3. And this is called a mystery, 1. that they should understand, nihil hic temore aut casu •• ri, that nothing is here done rashly or by chance, but by the providence of God. 2. and to stay their curiosity, that they should not strive to send out a reason of God's doings. 3. and beside to express their arrogancy, least they should insult over the Jews for a time rejected: least you should be arrogant in yourselves: insultendo lapsis, by insulting over those which were fallen: Origen: though some give this sense, ne putetis vos mysterium hoc ingenio •• stro posse discutere, least you might think to discuss this mystery by your own wit: gloss. interlin. But as Pet. Martyr well noteth, the word 〈 in non-Latin alphabet 〉 , wise, is inferred here rather to the affection, then understanding in the first sense; that they should not immo •• ce gloriari, rejoice immoderately in their election and the rejection of the Jews: Hynerius.

4. But Origen is far wide, who maketh this to be the mystery: that whereas the Lord in the beginning divided the nations of the world among the Angels, he took Israel to be his own portion, which the other angels envying, enticed the Israelites to idolatry, and so the Gentiles came to be the Lord's portion, Israel being forsaken.

This strange speculation of Origen diversely faileth. 1. that conceit of his that the nations were distributed among the Angels, is grounded upon the erroneous translation of the Septuagint, Deut. 32.8. he appointed the borders of the people according to the number of the Angels of God: whereas it is in the Hebrew, according to the number of the children of Israel. 2. Not evil Angels but the good are appointed over nations to be ministering spirits for their good. 3. Israel was so the Lord's portion, as that yet his Angels also watched over thē, 〈◊〉 pitched their tents round about thē, as the sacred histories do give plentiful testimonies.

Quest. 27. Whether toward the end of the world the whole nation of the Jews shall be converted.

1. One opinion is, that by all Israel, where the Apostle inferreth, v. 26. and so all Israel shall be saved, we are to understand, totum populum Dei, all the people of God, consisting as well of the converted Gentiles as Jews: and that the Apostles meaning only is, that even unto the ende of the world, subinde aliqui ex Iudaeis convertuntur, continually some of the Jews should be converted: thus Melancthon, Calvin, Hyperius, Osiander: and that all Israel is to be taken in that sense, both for the company of believing Gentiles, and Jews, as the Apostle understandeth it, Galath. 6.16. Peace be upon you, and mercy, and upon the Israel of God: Theodoret is of opinion, and so also Augustine epist. 59.

But in this sense, 1. the Apostle had uttered no great mystery, seeing in all ages some of the Jewish nation have been and are still converted. 2. and again the Apostle intendeth to minister some special consolation here to the Jews, in the hope of their future conversion, which unless it were more general, then in converting of some, as it was then, the whole nation should have been deprived of a special comfort, Mart. Pareus. 3. and seeing in the former verse, in these words, obstinacy is come partly upon Israel, this word is taken in the literal sense, for the nation and people of Israel, it were hard to understand it in another sense here. 4. and further the Apostle giveth this as a reason, why he bringeth in this mystery: that the Gentiles should not insult over the Jews: therefore it had not been to his purpose, if he had not opened some secret concerning the special calling of the Jews, Tolet annot. 18.

2. Pererius produceth Chrysostom and Thomas to be of opinion, that generally all the Jews should be called in the ende of the world: as Chrysostom, upon the 12. verse of this chapter, showing what the fullness and plenitude of the Jews saith, vniuersi ad fidem accessuri sunt, all universally shall come unto the faith: and Thomas also consenteth, non particulariter aliqut tantum salvabuntur, &c. sed vniversaliter omnes, not only some particular men shall be called as now, but universally all: to this opinion Scotus and Cajetan, seem to incline in their commentaries here: But Pererius seemeth to mistake Chrysostom's opinion which was not that the universal nation of the Jews should be called: for he saith here no otherwise, but thus, & nunc multi crediderunt, multi{que} rur sus credituri sunt, both many have believed already, and many again shall believe, &c. there shall be a more frequent calling of the Jews, and greater number, then before: but that none of the Jews should remain uncalled, it cannot be thought: like as when the fullness of the Gentiles came in, yet many among them continued still in their unbelief.

3. Some do think that in the end of the world many of the Jews shall be converted by the preaching of Enoch and Elias: Gregor. hom. 12. in Ezech. Theodoret, Lyranus upon this place: Hyppolitus addeth further, in that oration of the ende and consummation of the world, which goeth under his name, that the Jews at the first shall be most addicted to Antichrist, Gens Hebraeorum potissimum chara erit Antichristo, the nation of the Hebrews shall be most dear unto Antichrist: but these are but human fancies, that Enoch and Elias should come in their own persons to preach in the ende of the world to the Jews; that prophecy of the coming of Elias before the Messiah, was fulfilled in the preaching of S. John the Baptist; as our Blessed Savior expoundeth, Matth. 11. and if the Jews should be so much addicted to Antichrist, expecting him for their Messiah their conversion should be thereby so much the more hindered: it is also unlike that the Jews, which are no idolaters to this day should cleave unto Antichrist, that shall be, and now is a manifest idolater.

4. Wherefore leaving these uncertain conceits, the truth is this, that toward the ende of the world, before the coming of Christ, the nation of the Jews shall be called, though not everyone of that nation in particular; the reasons of which opinion are these.

1. The testimonies here by S. Paul produced out of the Prophets must not be understood only of some particular Jews, but of the whole multitude, that ungodliness shall be turned away from Jacob, &c. and Origen fitly allegeth that prophesy, Hosh. 2.7. I will return to my first husband, for at that time was I better then now.

2. This is the meaning of that prophetical vision, Rev. 7. how that there were sealed •• the tribes of Israel an 144. thousand, which prophecy is literally understood, and so Chry • . expoundeth it of the general conversiō of the Jews: for they are distinguished frō the other number of the nations, that was sealed, v. 9. as Pareus well observeth.

3. Beza and Gryneus do much urge the frequent numbers of the Jews in Asia and Africa, who being dispersed among the Gentiles, yet remain a people distinct by themselves, and are not mingled with the nations, where they solourne: which is an evident argument, that they are thus preserved of God for some special purpose.

4. Of this opinion also, that in the ende of the world there shall be a general calling of the Jews, are diverse of the fathers: as Chrysostom in the place before alleged, and homil. 12. de verb. Dom. likewise Hilarius, lib. 11. de Trinit. and Origen here hath this saying, If • o this ende, blindness came upon Israel, that the fullness of the Gentiles might come in, sine dubio cum ingressa fuerit plenitudo gentium, caecitas cessabit, without doubt, when the fullness of the Gentiles is come in, then the blindness of the Jews shall cease, &c.

But it will be thus objected against the universal calling of the Jews.

1. Object. It is not to be conceived, that all Israel should be so saved, as that none of them should perish: therefore these words must not be taken in the literal sense, All Israel shall be saved.

Ans. It is not necessary in these general speeches to understand everyone in particular: like as where the Scripture saith, All flesh shall see the salvation of God: and, all shall be taught of God: and, God will have all men to be saved: these sayings must be restrained, ad vniversitatem definitam, to the universality defined and determined of God, and not so enlarged, as to comprehend all in general: Martyr: like as where the Apostle speaketh of the entering and coming in of the fullness of the Gentiles, yet many remained uncalled: so not withstanding this general calling of the Jews, some may continue in their unbelief still: thus Haymo well expoundeth, plenitudo haec non ad numerum cunctorum pertinet, sed ad numerum à De • praesinitum, this fullness doth not belong unto the number of all, but unto the number determined of God.

2. Object. Our blessed Savior saith, Luk. 18.7. The Son of man, when he cometh, shall be find faith in the earth? if there shall be at Christ's coming such scarcenes of faith, it is not like, that there shall be such a multitude of believing Jews.

Ans. 1. Lyranus answereth, that detecta falsitate Antichrist, when the falsehood of Antichrist shall be detected, then the Jews shall be called: so faith in his opinion shall fail under Antichrist, but it shall flourish afterward, the Jews being called: but the failing of faith, which Christ our blessed Savior speaketh of, shall be at his coming, and as it were immediately before it: therefore the calling of the Jews cannot be after this failing.

2. Pet. Martyr thinketh it may be thus, that after the calling of the Jews, there may grow some carnal security again among them: but that is not like, that the Jews being newly converted, should so soon decline and fall away from their integrity: it is more like, they shall be most zealous: Lyranus thinketh, that they shall be so constant in the faith of Christ, that they shall not refuse to die for the same.

3. Pareus giveth this solution; that although there shall be in the ende of the world a multitude of believing Jews, yet their number shall be but small, in respect of the unbelieving Gentiles. To this last solution, this further may be added; that the failing of faith, which Christ prophesieth of, must be specially understood of the Gentiles, where Christ had been preached, and believed upon: that even there, where it was most likely, that faith should have been, none shall be found: for when the Jews shall be called, faith shall wax very faint and cold among the Gentiles.

Thus have I shown, what is the most probable opinion concerning the calling of the Jews: wherein, as we expect a more frequent and general vocation of that nation, then hitherto hath been seen, so yet we acknowledge a mystery still, which cannot fully be revealed, how, when, and in what number the Jews shall be called, until we shall see the same performed: and so Origen resolveth well, quis autem sit iste omnis Israel, &c. but who this all Israel is, and what shall be the fullness of the Gentiles, God only knoweth, and his only Son, and they which are his friends, &c. Of this question, briefly handled here, I remember, that some twenty years since I writ a special Treatise, entitled, De vniversali Iudaeo ••• vocatione, wherein, though in some other points, as concerning Elias and Henochs corporal presence in heaven, I have altered my former judgment, yet in this question of the Universal calling of the Jews, I resolve still, as there I maintained, that the Apostles prophetical prediction here cannot otherwise be understood, then of their general calling.

Quest. 28. Of the testimonies here cited by the Apostle, how they are alleged, and whence.

1. Concerning the manner, the Apostle followeth the Septuagint, which was then the received translation, which he refuseth not, while it retaineth the sense, though the words precisely are not rendered. 1. in the original, Isaiah. 59.20. the word is lecsion, which the Septuagint translate, 〈 in non-Latin alphabet 〉 , because of Zion, or for Zion's sake: but the preposition lamed, serveth to a dative case, and so it must be translated, a redeemer shall come to Zion: as Vatablus, Pagnine, and Innius read: S. Paul readeth 〈 in non-Latin alphabet 〉 , out of Zion, which Beza thinketh may be altered, 〈 in non-Latin alphabet 〉 , by the fault of the writer or copier out: but Tolet is bold to affirm, against the received opinion of the best Hebricians, that the preposition lamed, may their signify de, from, annot. 19. but that cannot be, for it followeth in the same place, vleshabhe, and to them, not (from them) that return from iniquity, where the same preposition is used: Junius solution is best, that the Prophet respecting the time and instant of the coming of the Messiah, saith, to Zion: but S. Paul looking further unto such things as followed the coming of Christ, and to the progress of the Gospel, by way of interpretation saith, the redeemer shall come out of Zion, that is, out of his Church. 2. another difference is, that the original hath, and to them that return from iniquity on Jacob: but the Apostle following the Septuagint saith, he shall turn iniquity from Jacob: Martyr thinketh the Septuagint might read, lasoub, to turn, for leshabe, to them that turn: but such an oversight is not like to have been in those excellent interpreters: Junius lib. 2. perall. 23. saith, that the Apostle instead of Christ's coming, nameth a benefit which followed his coming, which is the remission of sins: but I think rather with Beza and Gryneus, that where the Prophet speaketh of the effect, which is turning away from sin, the Apostle riseth higher to the very cause, which is the taking away of sin: for none can turn away from sin, unless they have first grace and remission of their sins • as the Prophet saith, Ierem. 31.18. Convert thou me, and I shall be converted. 3. whereas in the next sentence, the Hebrew word is berith, for a covenant, the Septuagint render it by the word 〈 in non-Latin alphabet 〉 , a Testament: and so the vulgar Latin interpreteth here, this shall be my Testament unto them: which reading Tolet justifieth, because the Apostle Heb. 9. so taketh the Hebrew word berith, for a Testament: Beza in his annotations here thinketh, that where the Greek word 〈 in non-Latin alphabet 〉 , signifieth any kind of disposition, whether by Testament or other covenant, the Apostle alludeth to the signification of the Greek rather then of the Hebrew word. But I prefer rather Junius judgment in c. 9. ad Hebr. who thinketh that the Hebrew word berith, signifieth generally any disposition of the will, as well by covenant, as by testament and so it is taken for both according to the circumstance of the place: so berith may be derived of bara, which signifieth to decide or declare ones sentence: and so generally may signify the disposition of the mind: which also is the proper signification of the Greek word 〈 in non-Latin alphabet 〉 , as Erasmus • ere observeth: S. Paul in the 9. to the Hebrews calleth it a Testament, where is required the death of the Testator, which was shadowed forth by the type of shedding and sprinkling of blood: but here in the Prophet there being no such circumstance expressed, which belongeth to a Testament, it is better interpreted fadus, a covenant.

2. For the other point, whence these testimonies are alleged, there are diverse opinions. 1. All agree that the former place is taken out of the 59. of Isaiah, v. 20. and for the next, this shall be my covenant with them, when I take away their sin: Calvin thinketh it is taken from Jeremiah, 31.33. This shall be the covenant, that I will make with the house of Israel, &c. I will forgive their iniquities. 2. Junius saith, these words, when I take away their sin, are repeated out of the former verse, to confirm the Gentiles in the assured expectation of the conversion of the Jews. 3. Tolet following Origen, thinketh that these words are added by the Apostle by way of declaration. 4. But the more probable opinion is, that the Apostle joineth two prophesies of Isaiah together, as he did before, v. 8. and that the last words, when I take away their sin, are cited out of the 27. c. of Isaiah v. 9. where the Septuagint have these very words cited by the Prophet, 〈 in non-Latin alphabet 〉 , when I shall take away their sins: the other words are found with some small alteration, in the 59. c. of Isaiah, v. 20. and in the beginning of the 21. v. Pareus.

Quest. 29. Of these words, v. 28. As touching the Gospel, they are enemies for your sakes, &c.

1. Chrysostom noteth, that the Apostle doth but verbis consolari, comfort the Jews in word only, in saying, they are beloved for the fathers, because the virtue of their Progenitors doth not profit them, unless they believe themselves: but the Apostle doth both in word and deed minister consolation unto them: and though they cannot be saved but by faith, yet this benefit they have by the fathers, that they are within the covenant of grace, which was made with their fathers and their seed: Tolet observeth well, how Saint Paul speaking of the enmity and casting off of the Jews, doth mollify his speech: saying, they are enemies for your sakes, that ye might be called, not otherwise: and again he qualifieth it with reference unto their election, and Progenitors, in which respect they are beloved.

2. As touching the Gospel they are enemies, &c. 1. Some do understand this enmity to be against Paul and the Church, as if he should have said, they are mine and your enemies, considering their hatred to the Gospel, but they are beloved of me, their election considered; thus Theodoret, Chrysostom, Luther, Osiander. 2. Origen, referreth this enmity unto God: Israel in respect of the Gospel, factus est inimicus Deo, is become an enemy unto God: so Origen, whom Beza and Pareus follow. 3. Pet. Martyr doth well join both together: though principally they are understood to be enemies to God, and in another respect beloved of him: yet consequently they must be enemies to us: for God's enemies are our enemies, and as they are beloved of God, so also, we should wish well unto them.

3. They are enemies, &c. they are beloved, &c. 1. Chrysostom, Theodoret, seem to expound this of the same Jews, who while they continue in unbelief, are enemies, but when they shall be converted to the faith, they shall be beloved: but they which according to election are beloved of God, are never enemies. 2. Origen much better, interpreteth the Apostle thus to speak of diverse sortes of the Jews: they are enemies among them, which did spurn against the Gospel: they beloved, which were that remnant, which belonged to election: so also Calvin, Martyr, with others. 3. But Beza better understandeth the Apostle to speak not of particular men, but of the whole nation, which at that time seemed to be rejected because of their unbelief: but yet was not utterly cast off in regard of their election, and promise made to their fathers: like as it is called the same river that runneth along, though it be not of the same water, because of the perpetual succession: so it is the same nation of the Jews, because of their lineal descent, though consisting of diverse generations of unlike condition, Faius: So then these are not contraries, the Israelites are enemies and so hated, and they are beloved; for contraries must be taken 〈 in non-Latin alphabet 〉 , secundum idem, according to the same subject: but here are diverse subjects: they are enemies in respect of those which believe not, and beloved, that is, such as in time to come shall be converted to the faith: again, contraries must be considered 〈 in non-Latin alphabet 〉 , ad idem, in one and the same respect: and 〈 in non-Latin alphabet 〉 , in the same time: but the Jews are said to be enemies, and yet beloved, both in diverse respects: for they are enemies for the Gospel sake, which they spurn and kick against; they are beloved, in regard of their election: and this must be understood also at diverse times: for at that time present they were enemies, but in time to come, when they should be called, they shall be beloved, Gryneus.

4. Beloved for the fathers sake: 1. not propter merita patrum, for the merit of the Fathers, as Lyranus, it is Christ's merit only for the which the Lord receiveth them to the faith. 2. neither, because when they are converted, the Lord shall be put in remembrance of their fathers, as Ambrose, for God is not oblivious, that he had need of a remembrancer. 3. not yet only is it said, for the fathers sakes, because sequuntur patrum fidem, they do imitate and follow the faith of their fathers: Origen, Haymo: for so the believing Gentiles also did imitate the saith of Abraham. 4. but the Apostles meaning is, they are beloved, propter promissiones patribus factas, because of the promises made to the Fathers: gloss. • dmar. Tolet: because they are descended of those fathers, to whom the Lord promised to be their God, and to their seed after them: Bucer: which promise of God, the infidelity of some, cannot frustrate.

5. There are two reasons given, why they are enemies, one from the occasion not given, but taken, namely the Gospel, which they refused, the other from the end, for your sakes, that the Gentiles by their unbelief might enter in: there are likewise two causes shown of their receiving to grace, their election with God, which is immutable, and the covenant made with their Fathers.

Quest. 30. Of the meaning of these words, The gifts and calling of God are without repentance, v. 24.

1. Erasmus interpreteth the word 〈 in non-Latin alphabet 〉 , impaenitibilia, or as Augustine sometime rendereth the word, impaenitendo, things whereof he cannot repent him of that giveth them; But this were to make the gifts rather such, as cannot be changed, then to make God unchangeable.

2. Ambrose hath a strange interpretation, understanding this to be meant only of those which are received by baptism, of whom such exact repentance is not required: and Thomas also propoundeth this interpretation for one: But two things make again this sense, both because here is relation unto God, that repenteth not, not unto man: and they are gifts, which are not here reported of, not sins, for which repentance is required of men: beside it is also untrue, that men (if they be of years) are admitted to baptism without repentance; the contrary is evident, Matth. 3.8. where John the Baptist exhorteth to repentance and amendment of life, those which came to be baptized, and so doth Saint Peter, Act. 2.38. repent and be baptized.

3. Stapleton and Pererius have found out here a new exposition, that God is said not to repent him, not that the gifts once bestowed, cannot be taken away, but because God hath no cause to repent him, for that though his gifts be taken from one, they with greater profit, are given to another: as the rejection of the Jews, was the occasion of calling the Gentiles: but this strange interpretation is very impertinent to the Apostles purpose, who intendeth by this assertion, to prove the certainty of the calling of the Jews; see the confutation hereof, Controv. 17. following.

4. For the better and more full explication of these words: this word poenitere, to repent, is taken two ways: either properly, and so it signifieth a change of the mind and purpose; which wisheth a thing undone, and not to be, which is: and in this sense, God cannot repent him of anything which he hath done; nor of any gifts bestowed, no not upon the wicked: for howsoever they abuse them vngraciously, yet the Lord had reason to do as he did: he that repenteth, either faileth in his counsel, not foreseeing all things, or in his power, not being able to effect what he intended: but God hath no defect or want, either in counsel or power: therefore properly he cannot repent: there is another use of this word, to repent, when it signifieth a change, not in him that willeth and purposeth, but in the thing willed, and so God is said to repent, not that he changeth, but they change and alter, upon whom the gifts are conferred, and show themselves unworthy of them: so here is a figure called a metonymy, when the effect is taken for the cause, repentance hers signifieth mutation and change, whereof repentance is the cause; and thus Haymo well expoundeth, poenitentia pro mutatione accipitur, repentance is taken for a change.

5. Neither are all the gifts of God without repentance, but such gifts as depend upon election: neither is every vocation unchangeable, but only the internal and spiritual: God had chosen Saul to be king of Israel, and furnished him with excellent gifts: but they were only temporal: though he had a temporal election, to the kingdom, yet it followeth not that he was eternally elected; for God had foreseen and so decreed, that Saul should not continue in the kingdom, which was appointed unto David: Haymo then here well expoundeth, sine mutatione sunt dona & vecatio Dei, &c. the gifts and calling of God are without repentance, as he said before, whom he predestinated he called, &c. not in such gifts and calling, as it is said, Many are called, but few chosen, &c. so the ordinar. and interlin. gloss do well interpret, vocatio, id est electio, quae ab aeterno, the vocation, that is, election which was from everlasting, is without repentance, that is, without change.

Quest. 31. Of the meaning of these words, v. 31. So now have they not believed by your mercy.

1. For the application of the words: some read, so now have they not obeyed, or, are become contumaces, stubborn, and contumacious: Beza, Syrian interpreter, Gryneus, with others: but it is rather interpreted, have not believed, as Martyr, the vulgar latin, and our English translation upon these reasons. 1. the word 〈 in non-Latin alphabet 〉 , signifieth both incredulity, and contumacy or disobedience, being derived of the word 〈 in non-Latin alphabet 〉 , to persuade: now as well the unbeliever, as the disobedient and stubborn is not persuaded.

2. The Apostle through this chapter maketh unbelief the cause of the rejecting of the Jews, v. 20. where though another word 〈 in non-Latin alphabet 〉 , be used, yet in the same sense. 3. the next verse is better read, God hath shut up all under unbelief, then under disobedience: as may appear by the like place, Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ, should be given to them that believe: where by sin must be understood unbelief, as opposite unto faith and belief, afterward mentioned. 4. Origen and Chrysostom do so interpret this place of the incredulity both of Gentiles and Jews: the Apostle saith, your mercy, not actively, whereby they shown mercy, but passively, whereby they received mercy, the cause is put for the effect, as before v. 22. the Apostle said, if thou continue in his goodness, that is in faith, received by his goodness: the Apostle saith ( yours ) propter efficientiam, because it was effectual toward them, but afterwards he saith, that he might show mercy on all, propter sufficientiam, because it is sufficient for all.

3. Now concerning the sense and meaning of the words, there are diverse interpretations. 1. the vulgar latin readeth, in vestrum miserecordiam, for your mercy, whereupon some give this sense: they have not believed, vt vos miserecordiam consequamini, that you may obtain mercy, Haymo, Osiander: but Beza and Erasmus both refuse this, because as much in effect is said before in the end of the former verse, you have obtained mercy through their unbelief: but these particles, even as, even so, do show an opposition of the parts, not a repetition. 2. Ambrose readeth, in vestra miserecordia, in your mercy, that is, at this time, wherein you have received mercy: so also Haymo: but beside that there is no preposition in the original, but the word is put in the dative case, which is with the Greeks used for the ablative: the Jews were unbelievers, and rejected the Gospel, before it was preached unto the Gentiles, and therefore it was not at the same time. 3. Erasmus readeth, they have not believed, per vestram miserecordiam, by your mercy: that is, the mercy shown to the Gentiles was an occasion of the unbelief of the Jews: but Beza rejecteth this also, upon these two reasons: both because the Jews were first unbelievers, before mercy was shown to the Gentiles: therefore thereby they were not hardened: and again, the mercy shown to the Gentiles shall provoke the Jews to follow them, v. 11. they shall not then thereby be made further off. 4. Wherefore Theophylact doth come nearer to the Apostles sense then the rest, who thinketh there is here a traiection of the particle 〈 in non-Latin alphabet 〉 , that: so whereas the words stand in this order in the original, by your mercy, that they may obtain mercy, they must be placed thus, that by your mercy, they may obtain mercy: the very like traiection of this very word, see 2. Cor. 2.4. 〈 in non-Latin alphabet 〉 , but my love that ye may know, for, but that you may know my love: thus also Beza here; and Tolet annot. 23. addeth this reason, why those words, for your mercy, should not be joined with the former clause, so now have they not believed, but with the latter, that they may also obtain mercy: that one part of this comparison may answer another: as he said before, you have received mercy through their unbelief: so now it followeth, that they also should receive mercy through your mercy: And Chrysostom showeth the reason, why it is said, that you should receive mercy, through their mercy, not through their unbelief: because ye the Gentiles shall not be so saved, vt quemadmodum Iudaei exire debeatis, that as the Jews, you should go out (or fall away) again, sed vt illos manendo per aemulationem attrahatis, but that ye may draw them on by continuing in the faith.

4. This then is the force of the Apostles argument. 1. There are three things compared with three: the unbelief of the Gentiles with the unbelief of the Jews, the mercy which the Gentiles received in time past, with the mercy which the Jews shall receive: and then the occasions of both are set one against the other, the occasion of the mercy shown to the Gentiles, was the unbelief of the Jews: and occasion of mercy shown to the Jews, was mercy extended to the Gentiles, by the which the Jews were provoked to emulation; Par. 2. The argument is from the less to the greater: if the infidelity of the Jews was the occasion of mercy to the Gentiles, much more the mercy shown to the Gentiles shall be an occasion of showing mercy to the Jews: for there is a greater force in that which is good, then in that which is evil, Gryveus: and if the Gentiles which never believed were called to the saith, much more like is it that the Jews which had been sometime believers, should return to their former saith. Tolet.

Quest. 31. How God hath concluded, and shut up all in unbelief. v. 32.

1. Not that God, inijcerit ijs incredulitatem, did cast upon them incredulity: hoc explodendum est, this conceit must he exploded of all: Origen: God is no way the author of evil: Photios.

2. Nor yet is the Lord said to shut them up only permittendo, in suffering them to be incredulous, Origen, gloss ordinary, Tolet, Gorran: for God is to be considered here not as a patient only and sufferer, but as an agent in some sort, and a just judge.

3. Chrysostom thus interpreteth, he shut up all, that is, demonstrauit incredulos, he hath shown them to be incredulous: in which sense the Apostle saith, Gal. 3.22. The Scripture hath concluded all under sin, &c. that is, the law serveth to reveal sin; as Saint Paul saith, Rom. 3.20. By the law cometh the knowledge of sin: But this is not all, for the judge doth not only declare and give sentence against the malefactor, and bring his offense to light, but he also condemneth him, and seeth his sentence be executed upon him.

3. Jerome in the Commentary under his name saith, God hath shut up all, non vi sed ration, not by force, but by good reason: which reason is thus expressed by Oecumenius, vt alios per aliorum seruaret contentionem, that he might save some, by the provocation of others: the ordinary gloss giveth this reason, vt gratia numeris esset gratissima, that the gift of grace might be most acceptable, &c. when they are brought as it were out of prison unto liberty. But although God's judgments proceed with great reason and equity; yet God doth not evil, that good may come thereof: the reason and way then yet appeareth not, how God is said to conclude all under sin.

4. Wherefore it remaineth, that God is said to shut up men in unbelief as in a prison, in punishing them as a just judge with the fetters as it were and gives of their own blindness and hardenes of heart: as it is said, c. 1.26. God gave them up to vile affections: and c. 11.8. God hath given them the spirit of slumber: like as a judge doth inflict imprisonment upon offenders, and restraint of liberty: so men are kept in the prison of infidelity by the justice of God, their sins so deserving: But here is the difference: civil imprisonment is for sin, yet it is not sin: but spiritual imprisonment in blindness and unbelief, is sin: and God after a wonderful and secret manner, yet most justly doth punish sin with sin: as Augustine saith, Quis dicat Achabum non peccasse credendo spiritui mendaci, &c. who can say that Ahab sinnned not in believing the false spirit, and who will say that sin was not the punishment of sin, venientem de iudicio Dei, proceeding from the judgment of God: lib. 5. c. 3. contra Julian. And further here is great difference between these two, for God to be author of shutting up under unbelief, and of the shutting up of unbelief: the first God in his justice causeth, the other man is the cause of himself.

Quest. 32. Of the Apostles exclamation, v. 33. The deepness of the riches, &c.

1. Touching the occasion of these words. 1. Origen thinketh this to be it, quia alterius malitiae opus alterum vertat in salutem, because he turned the malice of one to the salvation of another: as the ruin of the Jews was the occasion of calling the Gentiles: so also Chrysostom, the Apostle wondereth quod contraria contrarijs curaverit, because the Lord healed one contrary by another, the Gentiles became to be believers, by occasion of the unbelieving Jews: but the generality of the Apostles words, speaking of the ways of God, would not be restrained unto one particular. 2. Faius understandeth the whole mystery of the Gospel, the which as S. Peter saith, the Angels yet desire to behold, but this is too general. 3. Augustine and Haymo, restrain it to this particular, of the mystery in the vocation of the Gentiles and the rejection of the Jews. 4. But beside this, it may be applied to the whole mystery of predestination, how God resecteth some, and electeth others, wherein human reason must be silent: Gryneus, Calvin, Hyperius, Mart.

2. For the reading of the words. 1. Some do thus read, O the deepness of the riches, of the wisdom, and knowledge of God: as the vulgar latin, making wisdom and knowledge to depend of riches: but in this reading the Greek conjunction 〈 in non-Latin alphabet 〉 , and, which is set between riches, and wisdom, is omitted: Chrysostom inserting that word, thinketh that these two words, depth, and riches, are two names added to express the excellency of God's wisdom and knowledge: so also Beza, Gryneus, Faius, taking riches here for abundance: likewise Pererius: Gorran would prove it by the like place, Coloss. 2.3. in whom are hid the treasures of wisdom and knowledge: and so the Apostle saith here, the riches of the wisdom and knowledge. 2. But Origen referreth this deepness to all three, O the deepenes of the riches, and of the wisdom, and of the knowledge of God: so also Theophylact, whom Erasmus and Tolet follow: the reasons are these. 1. because as Erasmus observeth, there is a comma or distinction in all the copies, that he saw, between riches, and wisdom, which showeth, that one hangeth not on another. 2. Tolet addeth that the conjunction, ( and ) between riches, and wisdom, doth show them to be two distinct things. 3. likewise the three clauses following, who hath known his mind, who was his counselor, who hath given to him first, are answerable unto these three, knowledge, wisdom, riches. 4. And else where these three are distinguished: Ephes. 2.17. The riches of his grace, &c. in all wisdom and understanding. 5. This is most agreeable to the scope of the Apostle, who immediately before made mention of the mercy of God, which here he understandeth, by the depth of his riches: as Ephes. 2.7. That he might show in the ages to come, the exceeding riches of his grace.

Though either of these readings may indifferently be followed, and Haymo and Pet. Martyr do propound both; yet the former seemeth to be the fitter, because of that place Coloss. 2.3. where they are called the treasures of wisdom and knowledge, as here the riches: the Greek conjunction 〈 in non-Latin alphabet 〉 , signifieth as well both, as and: and where the Apostle saith v. 35. who hath given unto him first: it is another reason to stay men's murmuring against God: as here he persuadeth thereunto, by the unsearchable depth of God's judgments: so there from God's all sufficiency that he giveth freely to all, and none to him.

Quest. 33. How the judgments of God are said to be unsearchable. v. 33.

1. Some think that the Apostle expresseth the same thing, by this ingemination of words, understanding one and the same thing by the judgments and ways of God: Calvin: but they are better distinguished: Haymo by the judgments would have understood, God's just proceedings both against Angels and men, Jews and Gentiles, in electing some, and rejecting others: and by his ways, his passage from the Gentiles to the Jews, and from the Jews to the Gentiles; but they are better referred, the judgments to the decree and purpose of God, which belonged to his knowledge, and the ways to the means, whereby God executeth and bringeth his purpose and counsel to pass; wherein his wisdom is seem: as God's counsel and judgment was to prefer Joseph and exalt him above his brethren: the way was, in bringing this to effect, by the selling of him into captivity by his brethren: Tolet, so also Martyr.

2. Where the word in the original is 〈 in non-Latin alphabet 〉 , which signifieth, not to be traced out, the vulgar latin readeth, investigabiles, in a quite contrary sense, to be paced, or traced out: which as Tolet coniectureth might be the error of the writer, leaving out (in:) for he should have said, in investigabiles, as Erasmus noteth out of Hilary lib. 8. de Trinit. who hath that word. But Chrysostom here well observeth, whom Bucer followeth, that hereby, in that the judgments of God are said to be unsearchable, is signified, quod non solùm cognosci neq •• ant, sed nec quaeri, they cannot only be known, but they are not to be searched: so also Bucer well noteth, that the first word signifieth, that inveneri non possunt, they cannot be loved out of us, and the other, quod pervestigari curiosius non debeant, they must not be curiously sought out.

3. Origen also putteth in this exception, that this must be understood of the creature; that to them the judgments of God are unsearchable; the blessed Trinity is excepted: for both the Son knoweth the father, and the holy Spirit searcheth the hid things of God; but the creature of it self is not able to find them out.

4. P. Martyr hath another exception, that this must be understood of the secrets of God hid, and not revealed; but the will of God revealed in Scripture, it is lawful for us to search, and we are commanded so to do, John. 5.39.

5. Pareus also addeth another caution; that the judgments of God are unsearchable of the creature of it self, but by the spirit of Christ they may attain to the knowledge of them in part: as here the Apostle saith, Who hath known the mind of the Lord: as he likewise saith, 1. Cor. 2.16. Who hath known the mind of the Lord, that he might instruct him: and then it followeth, but we have the mind of Christ. In Christ then the will of God is revealed to us; as it is said John. 1.16. No man hath seen God at any time, but the only begotten Son hath declared him, &c.

34. Quest. How those words must be understood, Of him, through him, and for him are all things, &c.

1. The Arians, as Theodoret here testifieth, do understand all this to be spoken only of God the father, to confirm their heresy, in making the Son inferior to the father, and only as the instrument, not the efficient cause of creation; but the Apostle else where directly saith of Christ, by whom are all things, and we by him, 1. Cor. 8.9. as here he saith, of him, and through him are all things.

2. Some do interpret all this of God the Son only, as Basil lib. de spirit. and Ambrose lib. 4. de fide, c. 6. and whereas it may be objected, that the father knoweth the mind of the Son, whereas the Apostle saith, who hath known his mind: Basil answereth, that the Apostle only thereby signifieth not all to be excluded, because the father knoweth the mind of the Son, but only that few can attain to it: and whereas again it might be objected, if this be understood only of the Son, that it cannot be said of him, who hath given unto him first? because he received his essence of his father; Ambrose answereth, that the father gave unto the Son, but not first, for one is not before the other. But, as was before observed out of Origen, the Trinity is excepted here; the Apostle speaketh only of the creatures, that none of them know the mind of God, or first gave unto him: neither is this to be restrained to the person of the Son, but must be understood of the Godhead in general, whose ways are unsearchable.

3. Some do distinguish these three, and appropriate them to the three persons of the Trinity, as of the father, through the Son, and in the holy Ghost all things are said to be: so Origen upon this place, Gregor. homil. 16. in Ezek. Hilar. lib. 8. de Trin. so also Haymo, gloss. interlin. Tolet, Gorran, Lyranus. but this seemeth to be too curious: for this phrase by whom, is as well given unto the Father, 1. Cor. 1.9. as unto the Son.

4. Wherefore this clause, of whom, through whom, and for whom, &c. is better referred to the whole Trinity, as Chrysost. interpreteth, ipse fecit, ipso conservat, he made, & he preserveth all things: so also Augustine, as the ordin. gloss citeth him, showeth how everyone of these prepositions, of, through, for, may be applied unto everyone of the glorious persons of the Trinity: and so all things are of God, as the first cause, by him, as the preserver of all things, and in him, as the end and perfection, Thomas: so all things are à seipso nullo alio movente, from himself, none other moving him, per seipsum nullo alio adiuvante, by himself, none other helping, and propter seipsum, only for himself, and for none other cause, for he made all things for his own gloss, Calvin.

5. Whereas the vulgar Latin readeth in the third place, in ipso, in him, in the original the word is 〈 in non-Latin alphabet 〉 , in ipsum, for him: which showeth that God is the ende and perfection of all, that all things were ordained for him, that is, to set forth his glory; and so readeth Chrysostom.

Doct. 1. Of God's prescience, v. 2. God hath not cast away his people, which he knew before.

Concerning God's prescience and foreknowledge. 1. It is a certain truth, that there is in God from the beginning a prescience of all things in the world, before they were, Act. 15.18. From the beginning of the world God knoweth all his works. 2. There is in God a double kind of prescience, one is cognationis, of knowledge only, and speculative, whereby he foreseeth only things that shall be: or it is also approbationis, a prescience joined with approbation and liking, which is also called practica, his practical prescience. 3. This latter kind of prescience in God, which is joined with his will and approbation is the cause of things, the other is not. 4. The prescience of God is certain and infallible: for God is not as man, that he can lie or be deceived: whatsoever he foreseeth shall be, shall certainly come to pass. 5. God's prescience doth not impose a necessity upon such things, as fall out in the world, but only in respect of the first cause, which is the infallible knowledge of God: and so all things even those which seem to happen by chance, are necessary necessitate infallibilitatis, by an infallible necessity, in respect of God's prescience, which cannot be deceived: but in respect of the second causes everything remaineth in it own nature: such things, as have necessary causes, are foreseen of God, as necessary, certain, and definite: such was the betraying of Christ by Judas, before so decreed and determined of God, Act. 13. but such things, as are contingent and casual, do so remain still in themselves, though in respect of God's foresight are necessary: as 1. Sam. 23.11. the Lord answereth David, that if he stayed still in Keilah, Saul would come down, and the Lord of the town would deliver him into Saul's hands: this was a thing contingent, coniect • all only and probable: but in respect of God's foreknowledge it was certain, that David should not stay there, and so neither Saul would come down. 6. God's prescience and foreknowledge is thus distinguished from election and predestination: either it signifieth the general prescience and foreknowledge of God of all things, both the good, which the Lord himself decreed to do, or the evil which he decreed to permit, and so prescience differeth from election, as the whole from the part: for election is but a part of God's general prescience and providence: or God's prescience and foreknowledge is taken for election it self, and so it is all one with election: as here the Apostle saith, God hath not cast away his people, whom he know before: and thirdly, God's foreknowledge signifieth his love and approbation of those whom he electeth, as S. Peter saith, 1. epist. 1.2. Elect according to the foreknowledge of God: and thus God's foreknowledge differeth from election, as the cause from the effect: for the love, acceptance, and approbation of God, is the cause of election.

Doct. 2. God's general promises or threatenings must have a particular application.

v. 1. I demand then, hath God cast away his people? God forbid, &c. The Apostle had in the ende of the former chapter, alleged out of the Prophet a general complaint against Israel, All the day long have I stretched out my hand to a disobedient people: which menacing speech, though generally propounded, yet the Apostle would not have generally understood of all the people, for they were not all cast off, but only the perverse and obstinate: So likewise the promises of God made unto Abraham and his seed, did not concern all, but only those which were the true Israel, and children of the promise, as the Apostle shown before, c. 9.7.8.

Doct. 3. Against the old Pagan names of days and months.

v. 4. Which have not bowed the knee to Baal, &c. In the place, 1. King. 19. whence this is cited, it is added further, nor kissed him with their mouth: whereupon Pet. Martyr observeth, that they did neither honor Baal, with the kisses of their mouth, nor yet in naming him with their lips; whereupon the Lord saith, he would not be called of the people, Baali, that is, my husband or Lord, but ishi, mi vir, my man or husband: and the reason is added, For I will take the name of Balaam out of their mouth, Hosh. 2. •• . though the Lord were indeed Baal, that is, the Lord and husband of his people, yet because they gave that name to their idols, the Lord would none of it: and so Pet. Martyr inferreth further, that he wondereth how those Pagan terms of the months, as March so called of Mars, and of the days of the week, as moonday of the moon, and twesday of Mars, which planets the beathen made their gods, were at the first taken up of the Christians, which might better save been laid down: though now there is no such danger, as in the beginning, when Christians were newly converted from Pagan Idolatry.

Doct. 4. Of the grace of God, with the diverse kinds, properties, and effects thereof.

v. 6. If it be of grace, &c. 1. The grace of God either signifieth his free love and mercy, which is called 〈 in non-Latin alphabet 〉 , or the gifts of grace, which are called 〈 in non-Latin alphabet 〉 . 2. the grace, love, and favor of God in the first sense is either eternal in his election, before the world was, or temporal in the actual vocation of the elect: and this grace, is either praeve ••••• , a preventing grace, whereby he calleth and converteth, as Psal. 59.10. My merciful God will prevent me: or it is subsequens gratia, subsequent or following grace, whereby the Lord assisteth those which are called, as Augustine saith, gratia praevenit vt velimus, subsequi •• •• frustrà velimus, grace preventeth us, that we may be willing, and it followeth us, that our will be not in vain. 3. the cause of the grace of God, is his own mercy, the Apostle saith here, v. 35. who hath given unto him first: the internal motive, is the free love of God: the external impulsive and moving cause is the merit of Christ. 4. the effects of the grace and favor of God, are either external, as election, predestination, or such as are brought forth in time, as vocation, justification, sanctificatiō. 5. the graces in the second sense which are the gifts of the spirit, are either salutis, the graces belonging to salvation, as knowledge, faith, hope, or they are vocationis, such as appertain unto our vocation and calling: which are either extraordinary, as were the miraculous and prophetical gifts which the Prophets and Apostles had, or ordinary, as are the knowledge of arts, the gift of utterance, and such like, which now are attained unto by diligent labor and industry.

Doct. 5. Concerning good works, the quality and kinds thereof, the causes and effects.

v. 6. But if of works, &c. 1. The works of men are either natural, as to sleep, or civil, as to buy, to sell, which are indifferent, or they are moral, which are either good or evil. 2. the efficient cause of good works is first God moving by his spirit: then the will of man converted and prepared by grace: the helping causes are instruction, exhortation, faithful endeavor, prayer. 3. the matter of good works, is the internal and external act of the will and mind, heart, and body: the form is the consent and agreement with the law of God. 4. the effects of good works, are toward God, our obedience which in Christ is pleasing and acceptable to him: in our selves, the fruits and testimony of our faith: toward our brethren their edification, they are stirred up by our good conversation to glorify God.

Doct. 6. We must compare the present state of the Church with the times past.

v. 5. Even so now at this present time: As S. Paul compared the estate of the Church then present, with the times of Elias: so we are taught to comfort our selves in the afflictions of the Church of God in these days, with looking back into the times past: for God doth after the same manner govern his Church: So Origen well observeth, sicut factum est sub Helsa, &c. as it was under Helias, so it was in the coming of Christ, and in S. Paul's time, &c. like as the small number of true professors was then no prejudice to the truth, no more ought it to be now.

Doct. 7. Of the privilege of the seed of the faithful.

v. 16. If the first fruits be holy, so is the whole lump: like as the Jews, which were descended of Abraham, were within the covenant, and so unto them belonged circumcision the sign of the covenant, the paschal lamb, the Temple and sacrifices, unto the which the seed of the Gentiles, which were not of Abraham had no right: so now the seed and offspring of Christians, are counted holy: unto them belongeth baptism, and other Sacraments and rites of Christian profession: for they are an holy seed, as the Apostle saith, 1. Cor. 7.14. Els were your children unclean, but now are they holy.

Doct. 8. How the Church or a righteous man is resembled to a tree.

v. 16. If the root be holy so are the branches, &c. 1. a just man is resembled to a tree, 1. propter pedis, i. fidei immobilitatem, for the steadfastness of his foot, that is, his faith: v. 20. thou standest by faith. 2. propter stipitis, i. spei erectionem, &c. for the erecting of the stalk or truncke, which signifieth hope: and therefore Job saith, 19.10. he hath removed my hope like a tree. 3. the root is charity, Eph. 4. being rooted and grounded in love. 4. The branches are his virtues, Hosh. 14.7. His branches shall spread, and his beauty shall be as the olive tree. 5. the blooms and blossoms are his sweet manners. 6. the leaves his gracious words. 7. the fruit good works. 8. the shadow of the tree is his mercy, Hosh. 14.7. They that dwell under his shadow shall return, Gorran.

Doct. 9. The Old Testament and the new one and the same in substance.

v. 18. Thou bearest not the root but the root thee, &c. There was then the same root both of the Jews and believing Gentiles: the same faith, the same Mediator, the same substance, efficacy, and force of the Sacraments, though the external rites and symbols were diverse, Martyr: so S. Paul, Ephes. 4. There is one body, one spirit, &c. one Lord, one faith, &c.

Doct. 10. Of God's omnipotency.

v. 23. God is able to graff them in again: The Apostle proveth the return and grafting in of the Jews, by the power of God: though simply and generally this is no good argument: God can do it, therefore it shall be; yet here is a sufficient reason, because there was no doubt of God's will, seeing the Jews, were his people of old: otherwise God's power is not limited to his will: for he can do more then he will: it is contrariwise with man: who willeth many things that he cannot effect, and so his will is larger then his power, Martyr.

Doct. 11. Christ proved to be God, by the remission of sins.

v. 27. This is my covenant, when I shall take away their sins, &c. This showeth Christ to be God, who only is able to forgive sins: men may remit the punishment, that it be not inflicted, but the guilt of sin is only purged by God: the keys are indeed committed to the Church in the preaching of the word, but they are the instruments only whereby God forgiveth sins: the Ministers are only the proclaymers of God's will herein: they cannot remit sins, but only ministerially as the instruments.

Doct. 12. Of the excellency of the knowledge of God.

v. 33. O the depth of the riches, of the wisdom, and knowledge of God, &c. God's knowledge is excellent, 1. for the largeness of it, in knowing all things. 2. the perfection of it, he knoweth all things perfectly. 3. the manner, he needeth no means of his knowledge but himself. 4. the celerity of it, he knoweth all things in a moment. 5. the certainty of it, it cannot be deceived. 6. the eternity, it was from the beginning. 7. the efficacy, it is the cause of all things. 8. the secunditie of it, all things are lightened by his knowledge.

Controv. 1. That none which are elected can finally fall away.

v. 2. Whereas the Apostle saith, God hath not cast away his people which he knew before, &c. Hence it may be objected thus: God knew his people before, that is, elected them unto salvation; but some of his people are cast off, as the Apostle showeth v. 7. the rest have been hardened, &c. therefore some whom he knew before may be cast away.

Answ. 1. Whereas it is said, he knew his people before, it must be understood, in sensit diviso non composito, in a divided sense, and distributiuely, not in a compounded sense: for not the whole people of God were so foreknown, but only that selected part of the people, which belonged to God's election. 2. yet the universal nation was called externally to the covenant, but then the Argument concludeth not: for such as belong only to the external and visible covenant, may fall away. 3. But that none of the elect can fall away, it is evident by the Apostle here, v. 2. God hath not cast away his people whom he knew before, and v. 7. election hath obtained it, and the rest have been hardened: and v. 29. the gifts and calling of God are without repentance, &c.

Controv. 2. Whether the complaint of Elias of the paucity of true worshippers be well applied by Protestants to the decay of religion under the Pope, at the time of the first reformation.

1. Stapleton antidot. p. 783. taketh these exceptions to this application. 1. The nation of Israel was then no part of the Church, where Elias complaineth of that paucity, and smalnes of number. 2. and those 7000. reserved, were in Judah, not in Israel. 3. neither can there be the like decay of religion in the whole world, as to be brought to a few professors, as Wycliffe, Hus, Luther, Calvin, as then, when the visible Church was tied unto the nation. 4. neither were there 7000. of their mind, scarce 7. could be found.

Contra. 1. Israel as well as Judea, was a part of the Synagogue, though at that time very corrupt, for otherwise the Prophets Elias, Elisha would not have there preached. 2. these 7000. are understood to have been in Israel: for otherwise the Prophet knew, that there were many in Judea, that professed the true worship of God. 3. yea under the Gospel, religion may be driven into corners, and be found only in a few that are known: tis, why should our Savior say, Luk. 18. Think ye, that the Son of man shall find faith in the earth. 4. Not only seven, but many thousands more consented unto them, who in the middes of Popery misliked their gross superstitions, though they were not publicly known, as it may appear by those which entertained and received the doctrine of Wycliffe in England, of Hus in Bohemia, Luther in Germany: And beside many thousands there were in Grecia, Armenia, and other countries, which never acknowledged the Pope of Rome. 5. so then this example notwithstanding anything, that can be objected, is fitly applied to show the general decay of religion, and the paucity of zealous professors, in those last times of reformation, as it was in the days of Elias and Paul.

2. Our English Papists, the Rhemists also in their annotations here, do object in like manner, that this place is impertinently alleged by Protestants to show, that the Church of Christ, may sometime be secret and unknown unto the world: for 1. at this time there were many known worshippers of God in Judah, in so much that the soldiers alone were numbered to ten hundred thousand, 2. Chron. 17.2. and yet the Church of Christ none resteth upon better promises, then it then did. 3. and it were an hard matter to prove, that Luther had 7. thousand of his opinion, or seven, that were in all points, of the same belief.

Contra. 1. They may as well say, that this place was impertinently alleged by the Apostle to prove a remnant of grace unknown to the world: and though in Judah, there was at this time a visible Church, yet because the Israelites also belonged unto the covenant, and yet the Church was driven into corners among them, by the same reason also in other places, the visible Church might decay: and therefore this place is both pertinently alleged by the Apostle then, and by Protestants now. 2. other times may be assigned, when the visible Church both in Israel and Judah, was banished and driven into corners, as in the days of idolatrous Ahaz, and of Ammon, Manasseh, when all Israel fell to idolatry: what was become of the visible Church then? 3. Neither is there any such promise in the new Testament, that the Church of Christ should always be visible to the world: but the contrary, as Revel. 12. the woman, which signifieth the Church, is constrained to flee from the dragon into the wilderness: and yet the Jews had as ample promises, for the continuance of the Church among them, till the Messiah came, as the Church of God hath now till the second coming of Christ. 4. It is well known, that there were many thousands of Luther's opinion, both then and before time, which were called by the names of Weldenses, paupers Lugduno, Leonistae, Lollards, and opprobrious names: as the Augronians in their supplication to the Duke of Savoy do affirm: that they professed the religion of their ancestors for certain hudnred years, Fox Martyrolog. p. 982.5. and that is but a simple evasion, that in all points they were not of the same belief: it was sufficient that they agreed in the chief points of their profession: and though they differed in some small matters, yet that letteth not, but that they may be counted of the same profession: as there was difference between Anicetus and Polycarpus, Irenaeus and Victor, Chrysostom and Epiphanius, Jerome and Augustine, Theodoret and Cyril, yet were they counted of the same Church: and in the Popish Church, much difference there is in opinion, between the Scotists and Thomists, Dominicans and Fransiscans, Jesuits and Priests, and yet I think they hold them all very sound members of their Church.

Controv. 3. That works are excluded both from election and justification.

Whereas the Apostle saith, v. 6. If it be of grace it is no more of works, &c. Stapleton Antid. p. 706. thinketh thus to avoid this place by a distinction of the first and second grace: he saith that the merit of works is excluded from election to the first grace, in our vocation and calling, but not from the second, in our sanctification and glorification, which may be merited. The Rhemists also in their annotations here exclude the works of nature, but not Christian works from the merit of salvation.

Contra. 1. The Apostles reason is general: taken from the opposition between grace and works and merits: if of grace, then not of works, for then grace were no more grace: whereupon this argument may be framed: the election of grace excludeth works: but the election unto the first and second grace, and consequently unto glory is of grace, Ergo and so Haymo well expoundeth these words: else grace were no more grace: si aliter salvi facti sunt, if they are saved any other way, which cannot be but by grace, &c. to the property of opposition between grace and works, remaineth as well in the election to the second grace, as to the first; if grace be admitted, works are excluded, for they cannot stand together.

2. And all kind of works are excluded from election: for good works are not the cause, but the effect and fruits of election: as Haymo here showeth out of Saint Paul, Eph. 1.6. he hath chosen us in him, that we should be holy, &c.

Controv. 4. Against freewill.

Chrysostom upon these words v. 4. I have reserved to myself, &c. granteth that God attulit potiorem partem, brought the better part: but they which were called, brought their will, volentes sulvat, he saveth those which are willing: Tolet annot. 4. subscribeth unto Chrysostom herein, and refuseth Augustine, who ascribeth all unto grace; and further he affirmeth that the nature of grace is not taken away, though somewhat be presupposed in man, dum modo non sit illud meritorium ; so it be not held to be meritorious, or the cause of grace: As when a Prince doth propound ample rewards to all comers, though they that come only have the rewards, yet their coming is no meritorious cause of receiving the reward, but the grace and favor of the Prince: so God elected some to be justified by faith, quos praevidit libero arbitrio concursuros, whom he foresaw would concur with their freewill: to this purpose Tolet.

Contra. 1. Chrysostom's speech, that God saveth only those which are willing, if it be understood with these two cautions, that this willingness is wrought by grace, and yet being so wrought, it is no cause of justification, may safely be received: for true it is that none are saved against their will: But yet God ex nolentibus volentes facit, of unwilling maketh them willing; if Chrysostom be otherwise understood, as ascribing here strength to man's freewill, it is a great error.

2. And herein I prefer Augustine's judgment, who well observeth, de bon. perseueran. c. 18. that the Lord here saith not, relicti sunt mihi, they were reserved for me, or they reserved themselves for me; but I have reserved, to show that it was God's grace, whereby some were reserved, and not the act of their own will: Haymo also hath the same note, he saith not, relicti sunt, are left, but I have left or reserved, that is, per gratiam reservani, I have reserved by grace, gloss. interlin.

3. If anything be presupposed in man as helping unto his calling, it hindereth and obscureth the work of grace: if it be but a preparation only, though not meritorious: and it is directly against the Scripture, that a man hath any will to come to God of himself; as John. 6.44. No man can come unto me, except the father draw him: Rom. 9.16. it is not in him that willeth or runneth, but in God that showeth mercy: Philip. 2.13. It is God that worketh in you both the will and the deed: how then can man's will of it self, concur with the grace of God: that example alleged is not like: for to come to receive the Princes reward, is a civil thing, wherein man's will hath some freedom, but in spiritual actions it hath no liberty at all, until it be freed by grace: as our Blessed Savior saith, John. 8.36. if the Son shall make you free, then are you free indeed.

Controv. 5. That universality and multItude is not always a note of the true Church.

v. 4. I have reserved to myself seven thousand: Like as the paucity and fewenes of professors in Elias time was no prejudice to the truth, nor yet the multitude of idolaters a proof that they were the Church: so neither is the great number of nations, people, powers, Cardinals, Bishops, Priests, Monks, an argument for the Papal Church: for in Noah's time, the visible Church was contained in his family, and his Ark did bear the little bark of the Church of God: and in Sodom only in Lots house was there an exercise of true piety: yea our Savior, calleth his a little flock; though therefore the Church of Christ consisted of smaller numbers, then it doth, which still increaseth, and shall we trust more and more toward the coming of Christ, yet the smalnes of the number, should be no matter of exception, as it was not either in the time of Elias, or of our Blessed Savior, and his Apostles, when as a thousand to one, were enemies to true godliness: see before Synops. Centur. 1. nr. 19.

Controv. 6. Of the sufficiency of Scripture, and of the right way to interpret the same.

v. 8. According as it is written: By this often allegation of Scriptures, and by collation of one with another, as here the Apostle compareth Isaiah and David together: we gather a double use of Scripture, the one, that all doctrine of faith must be derived from thence; as throughout this epistle, the Apostle for the proof of his doctrine only allegeth the Scriptures: and therefore our Blessed Savior faith, John. 5.39. Search the Scriptures, &c. for they are they which testify of we: Christ admitteth no other witness of him, and his doctrine, but the Scriptures.

And in that the Apostle doth illustrate and interpret one place of Scripture by another, we see that the Scripture is the best interpreter of it self; & that which in one place is obseurely insinuated, otherwhere it may be found more plainly and perspicuously expressed: See more hereof, Synops. Centur. 1. err. 10.12.

Controv. 7. Against the Jews.

Chrysostom upon these words, bow down their backs always, v. 10. showeth how this prophesy is now verified in the perpetual desolation of the Jews: for whereas the Israelites were 200. years in Egypt, God yet in his mercy delivered them, though they there committed fornication, and were guilty of diverse other sins: afterward being delivered, after the Lord had a long time suffered and endured them with patience, at the length he punished them with 70. years captivity: being delivered from thence, they were vexed under Antiochus three years; but now more then three hundred years are past, and yet they have not so much, as alicuius spei vmbram, the shadow of any hope, when as they neither commit idolatry, nor some other sins, for the which they were before punished: Whereupon it must needs follow, that the Jews to this day are afflicted, for not believing in Christ. To this purpose Chrysostom wrote more then a thousand years since: and so he then prophetically expounded, that the Jews backs should forever be bowed down and kept under, until such time as they should universally be called: God open their eyes at the length, that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turn unto him.

Controv. 8. Whether any of the true branches may be broken off.

v. 17. Though some of the branches be broken off, &c. It may seem then, that some branches may be broken off, and so some of the elect perish. Answ. It followeth not, the branches may perish, therefore the elect. 1. That the elect cannot possibly fall away is shown before, contr. 1. the Scripture saith, they that trust in Jehovah shall be as mount Sinai, which is not moved, but standeth fast forever, Psal. 125.1. not that the elect are so stable of themselves, that they cannot be moved: for there is no creature but of it self is mutable and subject to change: but the Lord upholdeth such by his grace, as it is said, Psal. 37.24. Though the righteous fall be shall not be cast off, for the Lord putteth under his hand.

2. We must distinguish of the branches, some are true and right branches, and they are the faithful and elect, which cannot be broken off, some are counterfeit branches, which were never elected, and they may fall off: so Christ showeth, John. 15. that the vine may have some unfruitful branches, which are cast off, but the fruitful branches he never casteth away: so the Apostle, c. 9.7. doth make a difference among the children of Abraham, all were not his right children, that were of his seed.

Controv. 9. Against the heresy of Valentinus and Basilides, that held some things to be evil, some good by nature.

Whereas S. Paul maketh mention of the wild olive, and of the true olive, v. 17. Origen taketh occasion to confute the heresy of the foresaid heretics and their followers: whose assertion was this, that there were two natures of souls, some were made good, and they should be saved, and never fall away, some were evil, and they could not but perish.

1. Origen refelleth this heretical paradox, out of this place: for here some branches of the olive tree were broken off, because of their unbelief, and so of good became bad, and the branches of the wild olive were planted in, and so of bad became good: this difference was not in the diversity of their nature: and further he urgeth these words of our Blessed Savior, Math. 12.33. Either make the tree evil, and the fruit evil, or make the tree good, and the fruit good: whereupon he inferreth, vt ostenderet arborem bonam vel malam, non nasci, sed fieri, to show that a tree is not borne good or evil, but is so made.

2. Thus far Origen proceedeth well: but after going about to show the cause, whence it cometh, that some trees are good, some bad, he falleth into other errors himself. 1. ascribing this difference only to the power of free will: for these are his words, vnusquis{que} ex arbitrij potestate aut bona oliva, aut oleafter efficitur, everyone by the power of free will is made either a true olive, or a wild olive: which he proveth by the example of the creatures, which are all of one nature, but by certain accidental qualities bring forth diverse kinds, as of trees, herbs, and such like: so there is one and the same nature of reasonable creatures, the difference is out of the diverse motions of their free will: and to this ende he presseth that saying of our blessed Savior, wake the tree good, and his fruit good ; as though it were in man's power to make himself a good tree. 2. he addeth, that whereas God so in his providence disposeth, that there are outward exhortations ministered, sometime to good sometime to evil, it is in man's power obedire si velit, to obey if he will, him that provoketh him unto goodness, and if he will to despise him. 3. and to mend the matter withal, he saith further, that by this liberty of will, he that is ramus oliuae, a branch of the right olive, may fall away to misbeleefe, and another that is but a wild olive, may convert unto the faith, and become a branch of the true olive: Thus Origen playeth the Philosopher, rather then the divine.

Contra. 1. The Apostle is contrary to Origen: for he saith, v. 20. Thou standest by faith: therefore not by free will: for faith is not of our selves, it is the gift of God, Eph. 2.8. neither is the example of the creatures like, for the diversity of their kinds proceedeth of the several properties of their different natures: whereas the difference between men is not from their nature, but by the grace of God, which separateth them: 1. Cor. 4.7. Who separateth thee, and what hast thou, that thou hast not received: and whereas Christ saith, facite, make ye: this word, as Pet. Martyr well showeth, non efficientiam, sed hypothesin significat, doth signify not an efficiency, but a supposition: as if he should have said, you must thus think, and imagine with yourselves, that the tree must first be good, before it can bring forth good fruit: and this to be the meaning, appeareth by the words following; how can ye speak good things, when ye are evil.

2. Neither is it man's power, to give care unto wholesome doctrine, and obey it if he will: for then why is it said of Lydia, Act. 16.14. whose heart God opened, that she attended to the things that Paul spake.

3. Neither is it possible for them that were true branches of the right olive to be broken off: they were never truly graffed in, that are broken off, though they so seemed: as they which are said to be blotted out of the book of life, were never indeed there written at all, Rev. 17.8. and thus witnesseth S. John, 1. epist. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us.

10. Controv. That there was the same spirit of faith, and the same spiritual substance of the Sacraments, under the Old Testament, and in the new.

v. 17. And made partaker of the root. P. Martyr doth well observe out of these words, so also Pareus, with others; that there was eadem substantia res spiritus, &c. the same substance, matter, spirit, in both Testaments, though their Sacraments in respect of the outward signs and ceremonies, were diverse: for there was but one root of faith both of the Jews and Gentiles: we are not planted into another olive, but are made partakers of the fatness of the same olive tree: this is contrary to the doctrine of the Romanists, which deny that the Sacraments of the Old Testament had the same spiritual substance with the Sacraments of the new. See further, Synops. Centur. 2. err. 97.

11. Controv. That the Scriptures are the judge of everyone in particular.

Whereas Gretserus in the colloquy at Ratisbone, sess. 9. p. 111. denied impudently that the Scripture judged him, because it nowhere said, Thou Gretser, errest: and cried out with • blasphemous mouth, let the Scripture judge me, indicet me spiritus, si potest: let the holy spirit judge me if he can: Pareus out of this place taxeth his ignorance and impudency: for the Apostle speaketh in particular, v. 20. Thou standest by faith, 21. take heed he spare not thee: and in like manner the commandments were propounded in particular, as speaking unto everyone, Thou shalt not, &c. and therefore the Scriptures is not only a general judge, but in particular doth confound all such impudent gainsayers.

12. Controv. Against the Popist uncertainty and doubtfulness of salvation.

v. 20. Thou standest by faith, be not high minded, but fear, &c. Stapleton Antidot. p. 725. and Bellarmine likewise lib. 3. de iustificat. c. 12. do infer upon this place, that faith bringeth no firm persuasion or certainty of salvation, because, where fear is, there is no certainty, but doubtfulness: but faith is joined with fear, as here the Apostle showeth, and where he saith, Philip. 2.12. work out your salvation with fear and trembling.