Commentary upon the Epistle to the Romans

First of all therefore he answereth, that this cogitation is execrable, that unrighteousness should be thought to be with God: then secondly he declareth on both sides, how there can be none. Yet before we go further, this objection testifieth clearly, that God hath elected some, & rejected othersome, & the cause is no where else to be sought for, then in his purpose. For if the difference were grounded upon the respect of works, in vain had Paul moved question of the unrighteousness of God, whereof there could be no suspicion, if he handled every one according to his desert. Now this also is to be noted in this second place, that although he saw this part of doctrine could not be touched, but murmuring speeches & also horrible blasphemies, would straightways rise against it, yet frankly & freely he doth denounce it, yea he dissembleth not, what occasion of storming and murmuring there is offered unto us, whiles we hear, that before men are borne, every one hath his lot appointed by the secret counsel of God: yet nevertheless he goeth on, & without doubting, he denounceth that, which he had learned of the holy spirit. Whereby it followeth that their niceness is intolerable, who seek to be wiser-in redeeming & pacifying offences then the holy Ghost. Least God should be charged with any fault, they make religion of the matter, simply to say, that the salvation and destruction of men, doth depend of his free election. If they restrained their minds from wicked curiosity, and also bridled their tongues from too much lavishing, their modesty & sobriety were to be allowed of: but what boldness is this, to bridle the holy ghost and Paul? Let this magnanimity therefore flourish in the church of God, that the true teachers be not ashamed of the simple profession of true doctrine, howsoever it be hated, and to refute whatsoever reproaches ⟨image 137⟩the wicked thrust in.

First of all therefore hee aunswereth, that this cogitation is execrable, that vnrighteousnes should bee thought to be with God: then secondly he declareth on both sides, how there can be none. Yet before we goe further, this obiection testifieth cleerely, that God hath elected some, & reiected othersome, & the cause is no where els to be sought for, then in his purpose. For if the difference were grounded vpon the respect of works, in vaine had Paule moued question of the vnrighteousnes of God, wherof there could be no suspition, if he handled euery one according to his desert. Now this also is to be noted in this second place, yt although he saw this part of doctrine could not bee touched, but murmuring speeches & also horrible blasphemies, would straitwaies rise against it, yet frākly & freely he doth denoūce it, yea he dissembleth not, what occasion of storming and murmuring there is offered vnto vs, whiles we heare, yt before men are borne, euery one hath his lot appointed by the secret counsaile of God: yet neuerthelesse he goeth on, & without doubting, he denounceth that, which he had learned of the holy spirite. Whereby it followeth that their nicenesse is intollerable, who seeke to be wiser-in redeeming & pacifying offences then the holy Ghost. Least God should be charged with any fault, they make religion of the matter, simply to say, that the saluation and destruction of men, doth depend of his free election. If they restrained their mindes from wicked curiositie, and also brideled their tongues frō too muche lauishing, their modestie & sobrietie were to be allowed of: but what boldnesse is this, to bridle the holy ghost and Paule? Let this magnanimitie therfore florish in the church of God, that the true teachers be not ashamed of the simple profession of true doctrine, howsoeuer it be hated, and to refute whatsoeuer reproches