11 For ere the children were borne. Now he beginneth to ascend higher: namely, to show the reason of this diversity, which he teacheth doth not consist in any thing else, then the election of God. For hitherto he had touched in few words, that there was a difference amongest the carnal sons of Abraham: namely, notwithstanding they were all by circumcision adopted into the fellowship of the covenant, yet the grace of God was not effectual in them all: and that they therefore are the sons of the promise, who enjoy the benefits of God. But whence that came, he had either not spoken of it, or else he had obscurely insinuated it. But now he doth plainly refer the whole cause, unto the election of God, and the same free, and such as doth not depend upon men: that in the salvation of the godly nothing might be sought for above the goodness of God: and in the destruction of the reprobate, nothing above his just severity.1 Let this therefore be the first proposition, as the blessing of the covenant, doth separate the people of Israel from all other nations: so also the election of God discerneth the men of that nation, whiles he predestinateth some unto salvation, and other ⟨p. 120⟩some unto condemnation. The 2. proposition is, that there is no other foundation of that election then the mere goodness of God, and also mercy, since the fall of Adam,2 which mercy (not for any consideration of works at all) embraceth whom it pleaseth. The third proposition, that the Lord in this his free election is at liberty and loose from that necessity,3 that he should indifferently impart the same grace unto all. But rather whom he will he passeth over, and whom he will he chooseth. All these things doeth Paul comprise briefly in one sentence, then afterward he will prosecute the rest. Finally in these words, when they were not yet borne, or had done good or evil, he declareth that God in putting of a difference, could not have respect to the works, which were not yet. And they which reason to the contrary, saying, that doth not let, but the election of God may discern between men, according to their merits, because God doth foresee by the works to come, who will be worthy or unworthy of his grace: do not see more then the Apostle, but fall in that principle of religion, which ought to be very well known to all Christians:
11 For yer the children were borne. Nowe hee beginneth to ascend higher: namely, to shewe the reason of this diuersitie, which hee teacheth doth not consist in any thing els, then the election of God. For hitherto hee had touched in fewe wordes, that there was a difference amongest the carnall sonnes of Abraham: namely, notwithstanding they were all by cirumcision adopted into the fellowship of the couenant, yet the grace of God was not effectuall in them all: and that they therfore are the sonnes of the promise, who inioy the benefites of God. But whence that came, he had either not spokē of it, or els he had obscurely insinuated it. But nowe he doth plainely referre the whole cause, vnto the election of God, and the same free, and such as doth not depend vpon men: that in the saluation of the godly nothing might be sought for aboue the goodnesse of God: and in the destruction of the reprobate, nothing aboue his iust seueritie.1 Let this therefore be the first proposition, as the blessing of the couenant, doth separate the people of Israel from all other nations: so also the election of God discerneth the men of that nation, whiles he predestinateth some vnto saluation, and other ⟨p. 120⟩some vnto condemnation. The 2. proposition is, that there is no other foundation of that election then the meere goodnes of God, and also mercie, since the fall of Adam,2 which mercie (not for any consideration of woorkes at all) imbraceth whom it pleaseth. The third proposition, that the Lord in this his free election is at libertie and loose from that necessitie,3 that he should indifferently impart the same grace vnto all. But rather whom he will he passeth ouer, and whom he will he chooseth. All these thinges doeth Paule comprise briefly in one sentence, then afterward he will prosecute the rest. Finally in these wordes, when they were not yet borne, or had done good or euill, he declareth that God in putting of a difference, could not haue respect to the woorkes, which were not yet. And they which reason to the contrarie, saying, that doth not let, but the election of God may discerne betweene men, according to their merites, because God doth foresee by the works to come, who wil be worthy or vnworthy of his grace: doe not see more then the Apostle, but fal in that principle of religion, which ought to be very well knowen to all Christians:
- 1The first proposition.
- 2The second proposition.
- 3The third proposition.
