Beginning

Footnotes

1. Romans 8:1 A conclusion of all the former disputation from Rom 1:16 even to this place: Seeing that we being justified by faith in Christ, do obtain remission of sins and imputation of righteousness, and are also sanctified, it followeth hereof, that they that are grafted into Christ by faith, are out of all fear of condemnation.
2. Romans 8:1 The fruits of the Spirit, or effects of sanctification, which is begun in us, do not ingraft us into Christ, but do declare that we are grafted into him.
3. Romans 8:1 Follow not the flesh for their guide: for he is not said to live after the flesh, that hath the holy Ghost for his guide, though sometimes he step away.
4. Romans 8:2 A preventing of an objection: seeing that the virtue of the spirit which is in us, is so weak, how may we gather thereby, that there is no condemnation to them that have that virtue? because saith he, that virtue of the quickening spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed unto us which believe, causeth us to be so accounted of, as though there were no relics of corruption, and death in us. Therefore hitherto Paul disputed of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaketh of the perfect imputation of Christ’s manhood, which part was necessarily required to the full appeasing of our consciences: for our sins are defaced by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ’s obedience: and the corruption itself (which the Apostle calleth sinful sin) is healed in us by little and little, by the gift of sanctification, but yet it lacketh besides that another remedy, to wit, the perfect sanctification of Christ’s own flesh, which also is to us imputed.
5. Romans 8:2 The power and authority of the spirit, against which is set the tyranny of sin.
6. Romans 8:2 Which mortifieth the old man, and quickeneth the new man.
7. Romans 8:2 To wit, absolutely and perfectly.
8. Romans 8:2 For Christ’s sanctification being imputed unto us, perfecteth our sanctification which is begun in us.
9. Romans 8:3 He useth no argument here, but expoundeth the mystery of sanctification, which is imputed unto us: for because, that the virtue of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect: and for that it rather kindled the disease of sin, than did put it out and extinguish it, therefore God clothed his Son with flesh like unto our sinful flesh, wherein he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him apprehended and laid hold on by faith, we might be found to have fully that singular perfection which the Law requireth, and therefore that there might be no condemnation in us.
10. Romans 8:3 Which is not proper to the Law, but cometh by our fault.
11. Romans 8:3 In man not born anew, whose disease the law could not heal it.
12. Romans 8:3 Of man’s nature which was corrupt through sin, until he sanctified it.
13. Romans 8:3 To abolish sin in our flesh.
14. Romans 8:3 Showed that sin hath no right in us.
15. Romans 8:4 The very substance of the law of God might be fulfilled, or that same which the law requireth, that we may be found just before God: for if with our justification there be joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requireth.
16. Romans 8:4 He returneth to that which he said, that the sanctification which is begun in us, is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.
17. Romans 8:5 A reason why to walk after the flesh, agreeth not to them which are grafted in Christ, but to walk after the spirit agreeth and is meet for them: because, saith he, that they which are after the flesh, savor the things of the flesh, but they that are after the spirit, the things of the spirit.
18. Romans 8:5 They that live as the flesh leadeth them.
19. Romans 8:6 He proveth the consequent: because that whatsoever the flesh savoreth, that engendereth death: and whatsoever the spirit savoreth, that tendeth to joy and life everlasting.
20. Romans 8:7 A reason and proof, why the wisdom of the flesh is death: because, saith he, it is the enemy of God.
21. Romans 8:7 A reason why the wisdom of the flesh is enemy to God: because it neither will neither can be subject to him. And by flesh he meaneth a man not regenerate.
22. Romans 8:8 The conclusion: therefore they that walk after the flesh, cannot please God: whereby it followeth, that they are not ingrafted into Christ.
23. Romans 8:9 He cometh to the others, to wit, to them which walk after the spirit, of whom we have to understand contrary things to the former: and first of all he defineth what it is to be in the spirit, or to be sanctified: to wit, to have the spirit of God dwelling in us; then he declareth, that sanctification is so joined and knit to our grafting in Christ, that it can by no means be separated.
24. Romans 8:10 He confirmeth the faithful against the relics of flesh and sin, granting that they are yet (as appeareth by the corruption which is in them) touching one of their parts (which he calleth the body, that is to say, a lump) which is not yet purged from the earthly filthiness in death: but therewithall willing them to doubt nothing of the happy success of their combat, because that even the little spark of the Spirit, (that is, of the grace of regeneration) which appeareth to be in them by the fruits of righteousness, is the seed of life.
25. Romans 8:10 The flesh, or all that which as yet sticketh fast in the clefts of sin, and death.
26. Romans 8:11 A confirmation of the former sentence. You have the selfsame Spirit, which Christ hath: Therefore at length it shall die the same in you, that it did in Christ, to wit, when all infirmities being utterly laid aside, and death overcome, it shall clothe you with heavenly glory.
27. Romans 8:11 By the virtue and power of it, which showed the same might first in our head, and daily worketh in his members.
28. Romans 8:12 An exhortation to oppress the flesh daily more and more by the virtue of the Spirit of regeneration, because (saith he) you are debtors unto God, forsomuch as you have received so many benefits of him.
29. Romans 8:13 Another reason of the profit that ensueth: for such as strive and fight valiantly, shall have everlasting life.
30. Romans 8:14 A confirmation of this reason: they be the children of God, which are governed by his Spirit, therefore shall they have life everlasting.
31. Romans 8:15 He declareth and expoundeth by the way, in these two verses, by what right this name, to be called the children of God, is given to the believers: because saith he, they have received the grace of the Gospel, wherein God showeth himself, not (as before in the publishing of the Law) terrible and fearful, but a most benign and loving father in Christ, so that with great boldness we call him Father, that holy Ghost sealing this adoption in our hearts by faith.
32. Romans 8:15 By the Spirit is meant the holy Ghost, whom we are said to receive, when he worketh in our minds.
33. Romans 8:15 Which fear is stirred up in our minds, by the preaching of the Law.
34. Romans 8:15 Which sealeth our adoption in our minds, and therefore openeth our mouths.
35. Romans 8:17 A proof of the consequent of the confirmation: because that he which is the Son of God, doth enjoy God with Christ.
36. Romans 8:17 Partakers of our father’s goods, and that freely, because we are children by adoption.
37. Romans 8:17 Now Paul teacheth by what way the sons of God do come to that felicity, to wit, by the cross, as Christ himself did: and therewithall openeth unto them fountains of comfort: as first, that we have Christ a companion and fellow of our afflictions: secondly, that we shall be also his followers in that everlasting glory.
38. Romans 8:18 Thirdly that this glory which we look for, doth a thousand parts surmount the misery of our afflictions.
39. Romans 8:18 All being well considered, I gather.
40. Romans 8:19 Fourthly, he plainly teacheth us that we shall certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not at the beginning: But as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so shall it at length be restored with the elect.
41. Romans 8:19 All this world.
42. Romans 8:20 Is subject to a vanishing and flitting state.
43. Romans 8:20 Not by their natural inclination.
44. Romans 8:20 That they should obey the Creator’s commandment, whom it pleased to show by their fickle estate, how greatly he was displeased with man.
45. Romans 8:20 God would not make the world subject to everlasting curse, for the sin of man, but gave it hope that it should be restored.
46. Romans 8:21 From the corruption which they are now subject to, they shall be delivered and changed into that blessed state of incorruption, which shall be revealed when the sons of God shall be advanced to glory.
47. Romans 8:22 By this word is meant, not only exceeding sorrow, but also the fruit that followeth of it.
48. Romans 8:23 Fifthly, if the rest of the world looks for a restoring, groaning as it were for it, and that not in vain, let it not grieve us also to sigh, yea, let us be more certainly persuaded of our redemption to come, forasmuch as we have the firstfruits of the Spirit.
49. Romans 8:23 Even from the bottom of our hearts.
50. Romans 8:23 That last restoring, which shall be the accomplishment of our adoption.
51. Romans 8:24 Sixthly, hope is necessarily joined with faith: seeing then that we believe those things, which we are not yet in possession of, and hope respected not the thing that is present, we must therefore hope and patiently wait for that which we believe shall come to pass.
52. Romans 8:24 This is spoken by the figure Metonymy: Hope, for that which is hoped for.
53. Romans 8:26 Seventhly, There is no cause why we should faint under the burden of afflictions, seeing that prayers minister unto us a most sure help, which cannot be frustrated, seeing they proceed from the spirit of God which dwelleth in us.
54. Romans 8:26 Beareth our burden, as it were that we faint not under it.
55. Romans 8:26 Provoketh us to prayers, and telleth us as it were within, what we shall say, and how we shall groan.
56. Romans 8:27 What sobs and sighs proceed from the instinct of his Spirit.
57. Romans 8:27 Because he teacheth the godly to pray according to God’s will.
58. Romans 8:28 Eighthly, we are not afflicted, either by chance or to our harm, but by God’s providence for our great profit, who as he chose us from the beginning, so hath he predestined us to be made like to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross.
59. Romans 8:28 Not only afflictions, but whatsoever else.
60. Romans 8:28 He calleth that, Purpose, which God hath from everlasting appointed with himself according to his good will and pleasure.
61. Romans 8:30 He useth the time past, for the time present, as the Hebrews use, who sometimes set down the thing that is to come, by the time that is past, to signify the certainty of it: and he hath also regard to God’s continual working.
62. Romans 8:31 Ninethly, we have no cause to fear that the Lord will not give us whatsoever is profitable for us, seeing that he hath not spared his own Son to save us.
63. Romans 8:32 Give us freely.
64. Romans 8:33 A most glorious and comfortable conclusion of the whole second part of this Epistle, that is, of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolveth us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defense of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might seize us, as though we might fall from the love of God, wherewith he loveth us in Christ: Surely nothing. Seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith.
65. Romans 8:33 Who pronounceth us not only guiltless, but also perfectly just in his Son.
66. Romans 8:35 Wherewith Christ loveth us.
67. Romans 8:37 We are not only not overcome with so great and many miseries and calamities, but also more than conquerors in all of them.
68. Romans 9:1 The third part of this Epistle, even to the twelfth Chapter, wherein Paul ascendeth to the higher causes of faith: and first of all because he purposed to speak much of the casting off of the Jews, he useth an insinuation, declaring by a double or triple oath, and by witnessing of his great desire towards their salvation, his singular love towards them, and therewithall granting unto them all their prerogatives.
69. Romans 9:3 The Apostle loved his brethren so entirely, that if it have been possible he would have been ready to have redeemed the casting away of the Israelites, with the loss of his own soul forever: for this word separate, betokeneth as much in this place.
70. Romans 9:3 Being brethren by flesh, as of one nation and country.
71. Romans 9:4 The ark of the covenant, which was a token of God’s presence.
72. Romans 9:4 The tables of the covenant: and this is spoken by the figure Metonymy.
73. Romans 9:4 Of the judicial Law.
74. Romans 9:4 The ceremonial Law.
75. Romans 9:4 Which were made to Abraham and to his posterity.
76. Romans 9:5 A most manifest testimony of the Godhead and divinity of Christ.
77. Romans 9:6 He entereth into the handling of predestination by a kind of preventing an objection: How may it be, that Israel is cast off, but that therewithall we must also make the covenant which God made with Abraham and his seed, frustrate and void? He answereth therefore, that God’s word is true, although that Israel be cast off: for the election of the people of Israel is so general and common, that notwithstanding the same, God chooseth by his secret counsel, such as it pleaseth him. So then this is the proposition and state of this Treatise: The grace of salvation is offered generally in such sort, that notwithstanding it, the efficacy thereof pertaineth only to the elect.
78. Romans 9:6 Israel in the first place, is taken for Jacob: and in the second, for the Israelites.
79. Romans 9:7 The first proof is taken from the example of Abraham’s own house, wherein Isaac only was counted the son, and that by God’s ordinance: although that Ishmael also was born of Abraham, and circumcised before Isaac.
80. Romans 9:7 Isaac shall be thy true and natural son, and therefore heir of thy blessing.
81. Romans 9:8 A general application of the former proof or example.
82. Romans 9:8 Which are born of Abraham by the course of nature.
83. Romans 9:8 Which are born by virtue of the promise.
84. Romans 9:9 A reason of that application: Because that Isaac was born by the virtue of the promise, and therefore he was not chosen, nay he was not at all, but by the free will of God: whereby it followeth that the promise is the fountain of predestination, and not the flesh from which promise the particular election proceedeth: that is, that the elect be born elect: and not that they be first born and then afterward elected, in respect of God who doth predestinate.
85. Romans 9:10 Another forcible proof, taken from the example of Esau and Jacob, which were both born of the same Isaac, which was the son of promise, of one mother, and at one birth, and not at divers as Ishmael and Isaac were: and yet notwithstanding, Esau being cast off, only Jacob was chosen: and that before their birth, that neither any goodness of Jacob’s might be thought to be the cause of his election, neither any wickedness of Esau, of his casting away.
86. Romans 9:11 God’s decree, which proceedeth of his mere good will, whereby it pleased him to choose one, and refuse the other.
87. Romans 9:11 Paul saith not, might be made, but being made, might remain. Therefore they are deceived which make foreseen faith the cause of election, and foreknown infidelity, the cause of reprobation.
88. Romans 9:12 He proveth the casting away of Esau by that, that he was made servant to his brother: and proveth the choosing of Jacob by that that he was made Lord of his brother, although his brother were the first begotten. And lest that any man might take this saying of God, and refer it to external things, the Apostle showeth out of Malachi, who is a good interpreter of Moses, that the servitude of Esau was joined with the hatred of God, and the Lordship of Jacob with the love of God.
89. Romans 9:14 The first objection: If God doth love or hate upon no consideration of worthiness or unworthiness, then [is] he unjust, because he may love them which are unworthy, and hate them that are worthy. The Apostle detesteth this blasphemy, and afterward answereth it severally, point by point.
90. Romans 9:14 Man’s will knoweth no other causes of love or hatred, but those that are in the persons, and thereupon this objection riseth.
91. Romans 9:15 He answereth first touching them which are chosen to salvation in choosing of whom, he denieth that God may seem unjust, although he choose and predestinate to salvation, them that are not yet born, without any respect of worthiness: because he bringeth not the chosen to the appointed end, but by the means of his mercy, which is a cause next under predestination. Now mercy presupposeth misery, and again misery presupposeth sin or voluntary corruption of mankind, and corruption presupposeth a pure and perfect creation. Moreover mercy is showed by her degrees: to wit, by calling, by faith, by justification and sanctification, so that at length we come to glorification, as the Apostle will show afterward. Now all these things, orderly following the purpose of God, do clearly prove that he can by no means seem unjust in loving and saving his.
92. Romans 9:15 I will be merciful and favorable to whom I list to be favorable.
93. Romans 9:15 I will have compassion on whomsoever I list to have compassion.
94. Romans 9:16 The conclusion of the answer: Therefore God is not unjust in choosing and saving of his free goodness, such as it pleaseth him: as he also answered Moses, when he prayed for all the people.
95. Romans 9:16 By will, he meaneth the thought and endeavor of heart, and by running, good works: to neither of which he giveth the praise, but only to the mercy of God.
96. Romans 9:17 Now he answereth concerning the reprobate or them whom God hateth being not yet born, and hath appointed to destruction, without any respect of unworthiness. And first of all he proveth this to be true, by alleging the testimony of God himself touching Pharaoh, whom he stirred up to this purpose, that he might be glorified in his hardening and just punishing.
97. Romans 9:17 God so speaketh unto Pharaoh in the Scripture, or, the Scripture bringeth in God, so speaking to Pharaoh, Exodus 9:16.
98. Romans 9:17 Brought thee into this world.
99. Romans 9:17 Secondly, he bringeth the end of God’s counsel, to show that there is no unrighteousness in him. Now this chiefest end, is not properly and simply the destruction of the wicked, but God’s glory which appeareth in their rightful punishment.
100. Romans 9:18 A conclusion of the full answer to the first objection: therefore seeing that God doth not save them whom he freely chose according to his good will and pleasure, but by justifying and sanctifying them by his grace, his counsel in saving them cannot seem unjust. And again, there is not injustice in the everlasting counsel of God touching the destruction of them whom he listeth to destroy, for that he hardeneth before he destroyeth: Therefore the third answer for the maintenance of God’s justice is the everlasting counsel of reprobation, consisteth in this word Hardening: which notwithstanding he concealed in the former verse, because the History of Pharaoh was well known. But the force of the word is great: for Hardening, which is set against Mercy, presupposeth the same things that mercy did, to wit, a voluntary corruption, wherein the reprobate are hardened: and again corruption presupposeth a perfect state of creation. Moreover, this hardening also is voluntary, for God so hardeneth being offended with corruption, that he useth their own will whom he hardeneth, to the executing of that judgment. Then follow the fruits of Hardening, to wit, unbelief and sin, which are the true and proper causes of the condemnation of the reprobate. Why doth he then appoint to destruction? because he will: why doth he harden? because they are corrupt: why doth he condemn? because they are sinners. Where is then unrighteousness? Nay, if he should destroy all after this same sort, to whom should he do injury?
101. Romans 9:18 Whom it pleased him to appoint, to show his favor upon.
102. Romans 9:19 Another objection but only for the reprobate, rising upon the former answer. If God do appoint to everlasting destruction, such as he listeth, and if that cannot be hindered notwithstanded that he hath once decreed, how doth he justly condemn them, which perish by his will?
103. Romans 9:20 The Apostle doth not answer that it is not God’s will, or that God doth not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather granteth, his adversary both the antecedents, to wit, that it is God’s will, and that it must of necessity so fall out, yet he denieth that God is therefore to be thought an unjust revenger of the wicked: for seeing it appeareth by manifest proof that this is the will of God and his doing, what impudency is it for man, which is but dust and ashes to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, That the will of God is the rule of righteousness.
104. Romans 9:20 An amplification of the former answer, taken from a comparison, whereby also it appeareth that God’s determined counsel is set of Paul the highest of all causes, so that it dependeth not upon any respect of second causes, but doth rather frame and direct them.
105. Romans 9:20 This similitude agreeth very fitly in the first creation of mankind.
106. Romans 9:21 Alluding to the creation of Adam, he compareth mankind not yet made (but in the Creator’s mind) to a lump of clay: whereof afterward God made and doth daily make, according as he purposed from everlasting both such as should be elect, and such as should be reprobate, as also this word, making, declareth.
107. Romans 9:21 Whereas in the objection propounded, mention was only made of vessels to dishonor: yet he speaketh of the other also in this answer, for that he proveth the Creator to be just in either of them, as the rule of contraries doth require.
108. Romans 9:21 To honest uses.
109. Romans 9:21 Seeing then, that in the name of dishonor, the ignomy of everlasting death is signified, they speak with Paul, which say, that some are made of God to most just destruction: and they [that] are offended with this kind of speech bewray their own folly.
110. Romans 9:22 The second answer is this, that God, moreover and besides that he doth justly decree whatsoever he doth decree, useth that moderation in executing of his decrees, as declareth his singular lenity even in the reprobate in that, that he suffereth them a long time, and permitteth them to enjoy many and singular benefits, until at length he justly condemns them: and that to good end and purpose, to wit, to show himself to be an enemy and revenger of wickedness, that it may appear what power he is of by these severe judgments, and finally by comparison of contraries to set forth indeed, how great his mercy is towards the elect.
111. Romans 9:22 By vessels, the Hebrews understand all kinds of instruments.
112. Romans 9:22 Therefore again, we may say with Paul that some men are made of God the Creator to destruction.
113. Romans 9:23 The unmeasurable and marvelous greatness.
114. Romans 9:24 Having established the doctrine of the eternal predestination of God on both parts: that is, as well of the reprobate, as of the elect, he cometh now to show the use of it, teaching us that we ought not to seek the testimony of it in the secret counsel of God, but by the vocation which is made manifest and set forth in the Church, propounding unto us the example of the Jews and Gentiles, that the doctrine may be better perceived.
115. Romans 9:24 He saith not that all and every one of the Jews are called, but some of the Jews, and some of the Gentiles.
116. Romans 9:25 Our vocation or calling is free and of grace, even as our predestination is: and therefore there is no cause why either our own unworthiness, or the unworthiness of our ancestors should cause us to think that we are not the elect and chosen of God, if we be called of him, and so embrace through faith the salvation that is offered us.
117. Romans 9:27 Contrariwise, Neither any outward general calling, neither any worthiness of our ancestors is a sufficient witness of election, unless by faith and belief we answer God’s calling: which thing came to pass in the Jews, as the Lord had forewarned.
118. Romans 9:28 God purposeth to bring the unkind and unthankful people to an extreme fewness.
119. Romans 9:29 Armies, by which word the chiefest power that is, is given to God.
120. Romans 9:29 Even a very few.
121. Romans 9:30 The declaration and manifestation of our election, is our calling apprehended by faith, as it came to pass in the Gentiles.
122. Romans 9:30 So then, the Gentiles had no works to prepare and procure God’s mercy beforehand: and as for that, that the Gentiles attained to that which they sought not for, the mercy of God is to be thanked for it: and in that the Jews attained not that which they sought after, they can thank none for it but themselves, because they sought it not aright.
123. Romans 9:31 The pride of men is the cause that they condemn vocation, so that the cause of their damnation need not to be sought for any other where but in themselves.
124. Romans 9:32 Seeking to come by righteousness, they followed the Law of righteousness.
125. Romans 10:1 Purposing to set forth in the Jews an example of marvelous obstinacy, he useth an insinuation.
126. Romans 10:3 The first entrance into the vocation unto salvation, is to renounce our own righteousness: the next is, to embrace that righteousness by faith, which God freely offereth us the Gospel.
127. Romans 10:3 The ignorance of the Law which we ought to know, excuseth none before God, especially it excuseth not them that are of his household.
128. Romans 10:3 Ignorance hath always pride joined with it.
129. Romans 10:4 The proof: The Law itself hath respect unto Christ, that such as believe in him should be saved. Therefore the calling to salvation by the works of the law is vain and foolish, but Christ is offered for salvation to every believer.
130. Romans 10:4 The end of the Law is to justify them that keep the Law: but seeing we do not observe the Law through the fault of our flesh, we attain not unto this end: but Christ salveth this disease, for he fulfilled the Law for us.
131. Romans 10:4 Not only to the Jews, but also to the Gentiles.
132. Romans 10:5 That the Law regardeth and tendeth to Christ, that is a manifest proof, for that is propoundeth such a condition, as can be and is fulfilled of none but Christ only: which being imputed unto us by faith, our conscience is quieted, so that now no man can ask, Who can ascend up into heaven, or bring us from hell, seeing the Gospel teacheth that both of these is done by Christ, and that for their sakes, which with true faith embrace him which calleth them.
133. Romans 10:6 Think not with thyself, as men that are staggering use to do.
134. Romans 10:8 Vocation cometh by the word preached.
135. Romans 10:8 By the word, Moses understood the Law which the Lord published with his own voice: and Paul applied it to the preaching of the Gospel which was the perfection of the Law.
136. Romans 10:9 That is indeed true faith which is settled not only in the head, but also in the heart of man, whereof also we give testimony, by our outward life, and which tendeth to Christ as to our alone and only Savior, even as he setteth forth himself in his word.
137. Romans 10:9 If thou profess plainly, sincerely, and openly, that thou takest Jesus only to be thy Lord and Savior.
138. Romans 10:9 The Father, who is said to have raised the Son from the dead: and this is not spoken to shut out the divinity of the Son, but to set forth the Father’s counsel touching our redemption in the resurrection of the Son.
139. Romans 10:10 Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession is the way to come to salvation, it followeth that faith is also said to save.
140. Romans 10:11 Now he proveth the other part which he propounded afore in the fourth verse, to wit, that Christ calleth whomsoever he listeth without any difference, and this he confirmeth by a double testimony.
141. Romans 10:11 To believe in God is to yield and consent to God’s promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us whereupon riseth a sure trust.
142. Romans 10:13 True calling upon the Name of God is the testimony of true faith, and true faith of true vocation or calling, and true calling, of true election.
143. Romans 10:14 That is, true faith which seeketh God in his word, and that preached according as God hath appointed in the Church.
144. Romans 10:16 Wheresover faith is, there is also the word, but not contrariwise, wheresoever the word is, there is faith also: for many refuse and reject the word.
145. Romans 10:16 He speaketh this because of the Jews.
146. Romans 10:17 A conclusion of the former gradation: we must ascend from faith, to our vocation, as by our vocation we came to the testimony of our election.
147. Romans 10:17 By God’s Commandment.
148. Romans 10:18 An objection: If calling be a testimony of election, were not the Jews called? why should I not … that, saith the Apostle, seeing that there is no nation which hath not been called? much less can I say, that the Jews were not called.
149. Romans 10:19 The defender and maintainer of the Jews’ cause goeth on still to ask, whether the Jews also knew not God which called them. Isaiah (saith the Apostle) denieth it: and witnesseth that the Gospel was translated from them to the Gentiles, because the Jews neglected it. And therewithall the Apostle teacheth, that that outward and universal calling, which is set forth by the creation of the world, sufficeth not to the knowledge of God: yea, and that the particular also which is by the word of God, is of itself of small or no efficacy, unless it be apprehended or laid hold on by faith, by the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.
150. Romans 10:19 He calleth all profane people, a nation that is no nation, that they are not said to live but to die, which are appointed for everlasting condemnation.
151. Romans 10:20 Speaketh without fear.