Commentary upon the Epistle to the Romans

15 For he saith to Moses.) Touching the elect, God cannot be charged with any unrighteousness: for he vouchsafeth them of mercy according to his good pleasure. And yet here also the flesh findeth somewhat to murmur or complain. Because it can not yield this unto God, that he should vouchsafe one with favour rather then another, unless the cause appear forth. Because therefore it seemeth absurd, that some should be preferred before others without desert, the frowardness of men maketh wars with God, as though he gave unto the persons more then equity. Now let us see, how Paul defendeth the righteousness of God. First he obscureth not, neither hideth that, which he saw to be odious: but in maintaining thereof he proceedeth with immutable constancy. Secondly, he laboureth not to find out reasons to mollify the asperity: but he counteth it sufficient, by the testimonies of Scripture to restrain impure barkinges. This might seem to be a cold excuse, that God is not unjust, because he is merciful to whom he will: but because unto God, his own only authority is sufficient, so that he standeth in no need of the defence of any other, it was sufficient unto Paul that he was appointed a defender of his own right. And Paul bringeth here the answer which Moses received of the Lord, when he prayed for the health of the whole people,¹ I will have mercy (saith the lord) on whom I will have mercy: & I will show compassion, to whom I will show compassion. By this oracle the Lord declared, how he is debtor to no man: & that it is of his free goodness whatsoever he giveth unto them: secondly that this beneficence is free, that he may bestow it upon whom he will: lastly, that no cause can be imagined above his will, why he doth good unto certain men,, and willeth them well, not unto all. His words are as much, as if it were said, look upon whom I have once determined to have mercy, I will never take my mercy from him: and I will for ever show bountifulness unto him, to whom I have determined to be bountiful. And so he noteth the highest cause of bestowing grace, namely, his voluntary decree: and withal he insinuateth, that he hath appointed his mercy peculiarly for certain. For both this short speech excludeth all foreign causes: as when we challenging to our selves free power of doing, we say, ⟨p. 124⟩I will do, what I will do:

15 For he saith to Moses.) Touching the elect, God cannot be charged with any vnrighteousnes: for he voutsafeth them of mercy according to his good pleasure. And yet here also the flesh findeth somewhat to murmure or complaine. Because it cā not yeeld this vnto God, that he should voutsafe one with fauour rather then another, vnlesse the cause appeare foorth. Because therefore it seemeth absurd, that some should be preferred before others without desert, the frowardnes of men maketh warres with God, as though he gaue vnto the persons more then equity. Now let vs see, how Paule defendeth the righteousnes of God. First he obscureth not, neither hideth that, which he saw to be odious: but in mainteyning thereof he proceedeth with immutable constancie. Secondly, he laboureth not to finde out reasons to mollifie the asperity: but he counteth it sufficient, by the testimonies of Scripture to restraine impure barkinges. This might seeme to be a cold excuse, that God is not vniust, because he is merciful to whō he wil: but because vnto God, his owne onely authority is sufficient, so yt he standeth in no need of ye defēce of any other, it was sufficient vnto Paul yt he was appointed a defē der of his owne right. And Paul bringeth here ye answere which Moses receiued of the Lord, whē he prayed for ye health of ye whole people,