Romans — Chapter 11

4. Seuen thousand.) God's answer to Elias of 7000, maketh nothing for the Protestants inuisible Church. The Heretikes alleage this place and example very impertinently to proue that the Church may be wholy secret, hid, or vnknowen. For though the faithful were forced to keep close in that persecution of Achab and Iezebel, which was only in the Kingdom of the ten Tribes, that is, of Israel; yet at the very same time, in Hierusalem and al the Kingdom of Iuda, the external worship and prosession of faith was open to al the world, and wel knowen to Elias & the faithful, so many, that *the very souldiars only were numbred aboue ten hundred thousand. Besides that there is a great difference between the Christian Church & the Iewes; ours resting vpon better promises then theirs. And we wil not put the Protestants to proue that there were 7000 of their Sect when their new Elias Luther began; but let them proue that there were seuen, or any one, either then or in al Ages before him, that was in al points of his beleefe. Heretikes there were before him, as Iouinian, Vigilantius, Heluidius, Wicleffe &c. and with him, Zuinglius, Caluin, &c. Who beleeue as he did in some things, but not in al. *2. Par. 17.

6. Not now of workes.) What workes are not, & what are the cause of saluation. If saluation be attributed to good workes done of nature without faith & God's help, the same can not be of grace. For such workes exclude grace, fauour, and mercie: and chalenge only of debt, and not of guift. Therfore take heed here of the Heretikes exposition, that vntruely exclude Christian mens workes from necessity or merit of Saluation, which are done with and by God's grace, and therfore euidently consist with the same, and be ioyned with God's grace as causes of our saluation. Our Aduersaries are like il Potecaries, euer taking quid pro quo, either of ignorance, or of intent to deceiue the simple.

8. God hath giuen.] God is not Authour of sinnes. It doth not signifie his working or action, but his permission. Chrys. ho. 19. in ep. Ro. And S. Augustine saith, *not by putting malice into them, but by not imparting his grace vnto them, and that through their owne deserts alwaies, and their owne willes euer properly working the same. See Annot. Mat. c. 13,14. Ro. c. 1,24. *Aug. Ep. 105. ad Sixtum.

20. Because of incredulity.) A paraphrastical explication of the text, concerning the Iewes and Gentils, their standing, falling rising againe, &c. He represseth the pride of the Gentils vanting themselues of their receiuing, and of the Iewes reiection, namely in that they thought the Iewes to be forsaken for no other cause, but that they might come into their roomes: declaring that the direct and proper cause of their forsaking, was their incredulity, exhorting the Gentils to beware of the same, because they may fal as wel as the other, and that God is as like to execute iustice against them as against the Iewes; as he hath done in many Nations falling to heresie.

28. According to the Ghospel.) In respect, or, as concerning beleefe in Christ and receiuing the Ghospel, they are God's enemies: by occasion of which their incredulity, the Gentils found mercie: otherwise in respect of his special election of that Nation, and the promises made to the Patriarches, the Iewes are deere to him stil. For God neuer promiseth but he performeth, nor repenteth himself of the priuiledges giuen to that Nation.

30. For as you.) As the Gentils which before beleeued not, found mercie and came to faith, when the Iewes did fal: so the Iewes not now beleeuing, when al the Gentils haue obtained mercie, shal in the end of the world by God's disposition obtaine grace and pardon as the Gentils haue done.

32. Concluded al.) That so God taking al Nations and al men in sinne (which they fel into, not by his drift or causing, but of their owne free-wil) may of his mercie cal & conuert whom and in what order he wil; and the parties haue no cause to brag of their deseruings: but both Countries and particular men may referre their eternal election and their first calling and conuersion, to Christ, and to his mercie only: no workes which they had before in their incredulity deseruing any such thing, though their workes afterward proceeding of faith and grace doe merit Heauen.

33. O depth.) How farre to deale and to know, in the doctrine of predestination. The Apostle concludeth that no man ought to search further into God's secret and vnsearcheable counsels of the vocation of the Gentils, & reiecting the Iewes, otherwise then this; that al which be reiected, for their sinnes by iustly reiected, & al that be saued, by God's great mercie and Christ's grace be saued. And whosoeuer seeketh among the people to spread contagion of curiosity by seeking further after things past man's & Angel's reach, they ouer-reach and ouerthrew themselues. If thou wilt the saued, beleeue, obey the Church, feare God and keep his commandements: that is thy part and euery man's els. Thou maist not examine whether thou be predestinate or reprobate, nor seeke to know the waies of God's secret iudgement toward thy self or other men. The Heretikes writings of predestination. It is the common enemy of our soules, that in this vnhappy time hath opened blasphemous tongues, and directed the proud pennes of Caluin, Beza, Verone, and such reprobates, to the discusing of such particulars, to the perdition of many a simple man, and specially of yong Scholers in Vniuersities, which with lesse studie may learne to be prowd and curious, then to be humble, wise, and obedient.