Commentary upon the Epistle to the Romans

20 Who art thou O thou man, Because in Greek there is the participle, it may also be read in the present tense, which doest strive, or contend, or fightest on the contrary: because this is expressed in the Greek word, to this sense, who art thou that takest upon thee to contend with God:¹ but the sense is not much divers. By this first answer he doeth nothing ⟨image 140⟩else then repress the wickedness of that blasphemy, by an argument taken from the condition of man. He will straightways add another, whereby he will clear the righteousness of God, from all accusation.

20 Who art thou O thou man, Because in Greeke there is the participle, it may also be read in the present tence, which doest striue, or contende, or fightest on the contrary: beecause this is expressed in the Greeke worde, to this sence, who art thou that takest vpon thee to contende with God:¹ but the sence is not muche diuers. By this first answere hee doeth nothing ⟨image 140⟩els then represse the wickednesse of that blasphemie, by an argument taken from the condition of man. He will straightwaies adde another, whereby hee will cleare the righteousnesse of God, from all accusation.

1. 1The first answer,The first answere,

This verily is apparent, that no cause is brought above the will of God. Seeing the answer was at hand, namely, that the difference doeth depend upon just causes: why did not Paul use this compendious or short form, but placed the will of God in the highest degree, that it only might suffice us for all causes? assuredly if the objection had been false, that God doeth reject or elect according to his pleasure, whom he either vouchsafeth not with favour, or whom he loveth freely, the refutation had not been neglected of Paul. The wicked object, that men are cleared from guiltiness, if the will of God bear the chiefest sway in their salvation and destruction. Doth Paul deny it? Yea by his answer he confirmeth, namely that God doeth decree or determine of men as it pleaseth him: yet in vain and madly do men rise up to contend, because God by his right power, or authority assigneth to his works what lot he will. And they who say that Paul wanting reason, did flee unto brawling, or chiding, charge the holy Ghost with great reproach. For he would not at the first bring forth those things which might make to the defence of the equity of God, and which he had in a readiness, because they could not be conceived or apprehended. Yea he also so tempereth the second reason, that he doeth not undertake a full defence. But yet so that he declareth or showeth forth the righteousness of God, if it be with devout humility and reverence weighed of us. That therefore which was most meet, he admonisheth man of his condition, as if he said, seeing thou art a man, thou must acknowledge thy self earth and ashes: why then doest thou contend with the Lord, about a matter which thou canst not understand? to be brief, the Apostle hath not brought that could be said, but that was expedient for our rudeness. Proud men storm, that Paul, not denying men to be rejected or elected by the secrete counsel of God, allegeth no cause, as though the spirit of God wanting reason held his peace: and not rather by his silence did admonish that the mystery which the minds of men do not comprehend, is reverently