New Testament in a Year

Footnotes

1. 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.
2. 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.
3. Romans 9:3 Being brethren by flesh, as of one nation and country.
4. Romans 9:4 The ark of the covenant, which was a token of God’s presence.
5. Romans 9:4 The tables of the covenant: and this is spoken by the figure Metonymy.
6. Romans 9:4 Of the judicial Law.
7. Romans 9:4 The ceremonial Law.
8. Romans 9:4 Which were made to Abraham and to his posterity.
9. Romans 9:5 A most manifest testimony of the Godhead and divinity of Christ.
10. 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.
11. Romans 9:6 Israel in the first place, is taken for Jacob: and in the second, for the Israelites.
12. 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.
13. Romans 9:7 Isaac shall be thy true and natural son, and therefore heir of thy blessing.
14. Romans 9:8 A general application of the former proof or example.
15. Romans 9:8 Which are born of Abraham by the course of nature.
16. Romans 9:8 Which are born by virtue of the promise.
17. 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.
18. 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.
19. Romans 9:11 God’s decree, which proceedeth of his mere good will, whereby it pleased him to choose one, and refuse the other.
20. 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.
21. 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.
22. 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.
23. 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.
24. 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.
25. Romans 9:15 I will be merciful and favorable to whom I list to be favorable.
26. Romans 9:15 I will have compassion on whomsoever I list to have compassion.