Commentary upon the Epistle to the Romans

And for as much as many were greatly moved, when they saw the Jews which were the principal keepers, and heirs of the covenant, to despise Christ: for thereby they gathered, that either the covenant was translated from the posterity of Abraham, which contemned the keeping of the covenant, or else this was not the promised Saviour, which provided not better for the people of the Jews: he beginneth to meet with this objection in the entrance into the ninth chapter. Having therefore first of all testified his goodwill towards his countrymen the Jews, that they might not think he spake any thing of malice, and also having mentioned ⟨image 12⟩those ornaments whereby they excelled others, he descendeth easily to the taking away of that offence, which did arise of their cecity or blindness. And divideth the sons of Abraham into two sorts: that he might declare how that all those which are borne of him according to the flesh, are not to be reckoned in his seed, to participate the grace of the covenant. And on the contrary those which are not borne of his seed, to be counted for sons, if they be engrafted by faith: Whereof he proposeth an example in Jacob and Esau. Therefore he calleth us here, unto the election of God, upon the which, this whole matter must necessarily consist and depend. Again, seeing this election leaneth only upon the mercy of God, in vain is the cause thereof sought for in the worthiness of men. Reprobation is contrary, which notwithstanding it is most just, yet is there no cause above the will of God. About the end of the chapter he declareth by the testimonies of the Prophets, both the calling of the Gentiles, and also the reprobation of the Jews.

And for as much as many were greatly mooued, when they sawe the Iewes which were the principall keepers, and heires of the couenat, to dispise Christ: for thereby they gathered, that eyther the couenant was translated from the posteritie of Abraham, whiche contemned the keeping of the couenant, or els this was not the promised Sauiour, whiche prouided not better for the people of the Iewes: he beginneth to meet with this obiection in the entrāce into the nienth chapter. Hauing therefore first of all testified his goodwill towardes his countreymen the Iewes, that they might not think hee spake any thing of malice, and also hauing mentioned ⟨image 12⟩those ornaments whereby they excelled others, he descendeth easily to the taking away of that offence, which did arise of their cecitie or blindnes. And deuideth the sonnes of Abraham into two sortes: that he might declare how that all those which are borne of him according to the fleshe, are not to bee reckoned in his seed, to participate the grace of the couenant. And on the contrary those which are not borne of his seed, to be counted for sonnes, if they be ingraffed by faith: Wherof he proposeth an example in Iacob and Esau. Therefore he calleth vs here, vnto the election of God, vpon the which, this whole matter must necessarily consist and depend. Againe, seeing this election leaneth only vpon the mercie of God, in vayne is the cause thereof sought for in the worthines of men. Reprobation is contrary, which notwithstanding it is most iust, yet is there no cause aboue the will of God. About the end of the chapter hee declareth by the testimonies of the Prophetes, both the calling of the Gentiles, and also the reprobation of the Iewes.