Not all the Jews were reprobate, but some elect: and they by grace obtained justice, the rest (according to the Prophets) being excecated. 11 Against whom notwithstanding the Christian Gentiles (to whom by that occasion Christ is come) must not insult: but rather fear every man himself to be likewise cut off the tree (which is the Catholic Church) 21 and know that when all the Gentiles are brought into the Church, then (about the end of the world) shall the multitude of the Jews also come in: according to the disposition of the wonderful wisdom of God.Not al the Iewes were reprobate, but some electe: and they by grace obtained iustice, the rest (according to the Prophets) being excecated. 11 Against whom notwithstanding the Christian Gentils (to whom by that occasion Christ is come) must not insult: but rather feare euery man him self to be likewise cut of the tree (which is the Catholike Church) 21 and know that when al the Gentils are brought into the Church, then (about the end of the world) shal the multitude of the Iewes also come in: according to the disposition of the wonderful wisedom of God.
I say then: Hath God rejected his people? God forbid. for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.I Say then: Hath God reiected his people? God forbid. for I also am an Israelite, of the seede of Abraham, of the tribe of Ben-iamin.Dico ergo : Numquid Deus repulit populum suum ? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin :
2God hath not rejected his people which he foreknew. Or know you not in Elias what the Scripture saith: how he requesteth God against Israel?God hath not reiected his people which he foreknewe. Or know you not in Elias what the Scripture saith: how he requesteth God against Israël?non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura ? quemadmodum interpellat Deum adversum Israël :
3Lord, they have slain thy Prophets, they have digged down thine altars: and I am left alone, and they seek my life.Lord, they haue slaine thy Prophets, they haue digged downe thine altars: and I am left alone, and they seeke my life.Domine, prophetas tuos occiderunt, altaria tua suffoderunt : et ego relictus sum solus, et quærunt animam meam.
4But what saith the divine answer unto him? I have left me seven thousand men, that have not bowed their knees to Baal.But what saith the diuine answer vnto him? I haue left me seuen thousand men, that haue not bowed their knees to Baal.¶Sed quid dicit illi divinum responsum ? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
5So therefore at this time also, there is a reliquiæ: a remnant, those left remaining saved according to the election of grace.So therfore at this time also, there is a remaines saued according to the election of grace.Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
6And if by grace: not now of works. otherwise grace now is not grace.And if by grace: not now of workes. otherwise grace now is not grace.¶Si autem gratia, jam non ex operibus : alioquin gratia jam non est gratia.
7What then? that which Israel sought, the same he hath not obtained: but the election hath obtained: and the rest were blinded:What then? that which Israel sought, the same he hath not obtained: but the election hath obtained: and the rest were blinded:Quid ergo ? Quod quærebat Israël, hoc non est consecutus : electio autem consecuta est : ceteri vero excæcati sunt :
8as it is written: God hath given them the spirit of compunctionis: remorse, contrition; a pricking into insensibility; stupor, numbness: eyes that they may not see: and ears, that they may not hear: until this present day.as it is written: God hath giuen them the spirit of compunction: eyes that they may not see: and eares, that they may not heare: vntil this present day.¶sicut scriptum est : Dedit illis Deus spiritum compunctionis : oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
9And David saith: Be their table made for a snare, and for a trap and for a scandal and for a retribution unto them.And Dauid saith: Be their table made for a snare, and for a trappe and for a scandal and for a retribution vnto them.Et David dicit : Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
10Be their eyes darkened, that they may not see: and their back make thou always crooked.Be their eyes darkened, that they may not see: and their backe make thou alwayes crooked.Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva.
11I say then, have they so stumbled, that they should fall? God forbid. but by their offence, salvation is to the Gentiles, that they may (ut) æmulentur: imitate admiringly; provoke to jealousy, stir to rivalry them.I say then, haue they so stombled, that they should fall? God forbid. but by their offence, saluation is to the Gentils, that they may emulate them.Dico ergo : Numquid sic offenderunt ut caderent ? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
12And if the offence of them be the riches of the world, and the diminution of them the riches of the Gentiles: how much more the fulness of them?And if the offence of them be the riches of the world, and the diminution of them the riches of the Gentils: how much more the fulnesse of them?Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium : quanto magis plenitudo eorum ?
13For to you Gentiles I say, as long verily as I am the Apostle of the Gentiles, I will honour my ministry,For to you Gentils I say, as long verely as I am the Apostle of the Gentils, I wil honour my ministerie,Vobis enim dico gentibus : Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
14if by any means I may provoke my flesh to emulation, and may save some of them.if by any meanes I may prouoke my flesh to emulation, and may saue some of them.si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
15For if the loss of them be the reconciliation of the world: what shall the receiving be, but life from the dead?For if the losse of them be the reconciliation of the world: what shal the receiuing be, but life from the dead?Si enim amissio eorum, reconciliatio est mundi : quæ assumptio, nisi vita ex mortuis ?
16And if the firstfruit be holy, the massa: the Eucharistic Mass; the whole lump or batch of dough also: and if the root be holy, the boughs also.And if the first fruite be holy, the masse also: and if the roote be holy, the boughes also.Quod si delibatio sancta est, et massa : et si radix sancta, et rami.
17And if some of the boughs be broken, and thou whereas thou wast a wild olive, art insertus: grafted, engrafted in them, and art made partaker of the root and of the fatness of the olive:And if some of the boughes be broken, and thou whereas thou wast a wilde oliue, art graffed in them, and art made partaker of the roote and of the fatnesse of the oliue:Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
18glory not against the boughs. And if thou glory: not thou bearest the root, but the root thee.glorie not against the boughes. And if thou glorie: not thou bearest the roote, but the roote thee.noli gloriari adversus ramos. Quod si gloriaris : non tu radicem portas, sed radix te.
19Thou sayest then: The boughs were broken, that I might be graffed in.Thou saiest then: The boughes were broken, that I might be graffed in.Dices ergo : Fracti sunt rami ut ego inserar.
20Well: because of incredulity they were broken, but thou by faith dost stand: be not too highly wise, but fear.Wel: because of incredulitie they were broken, but thou by faith doest stand: be not to highly wise, but feare.¶Bene : propter incredulitatem fracti sunt. Tu autem fide stas : noli altum sapere, sed time.
21For if God hath not spared the natural boughs: lest perhaps he will not spare thee neither.For if God hath not spared the natural boughes: lest perhaps he wil not spare thee neither.Si enim Deus naturalibus ramis non pepercit : ne forte nec tibi parcat.
22See then the goodness and the severity of God: upon them surely that are fallen, the severity: but upon thee the goodness of God, if thou abide in his goodness, otherwise thou also shalt be cut off.See then the goodnes and the seueritie of God: vpon them surely that are fallen, the seueritie: but vpon thee the goodnes of God, if thou abide in his goodnesse, otherwise thou also shalt be cut of.Vide ergo bonitatem, et severitatem Dei : in eos quidem qui ceciderunt, severitatem : in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
23But they also, if they do not abide in incredulity, shall be graffed in. for God is able to graff them in again.But they also, if they doe not abide in incredulitie, shal be graffed in. for God is able to graffe them in againe.Sed et illi, si non permanserint in incredulitate, inserentur : potens est enim Deus iterum inserere illos.
24For if thou wast cut out of the natural wild olive, and contrary to nature wast graffed into the good olive: how much more they that are according to nature, shall be graffed into their own olive?For if thou wast cut out of the natural wild oliue, and contrarie to nature wast graffed into the good oliue: how much more they that are according to nature, shal be graffed into their owne oliue?Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam : quanto magis ii qui secundum naturam inserentur suæ olivæ ?
25For I will not have you ignorant, brethren, of this mystery (that you be not wise in your selves) that blindness in part hath chanced in Israel, until the fulness of the Gentiles might enter:For I wil not haue you ignorant, brethren, of this mysterie (that you be not wise in your selues) that blindnes in part hath chaunced in Israël, vntil the fulnes of the Gentiles might enter:Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
26and so all Israel might be saved, as it is written: There shall come out of Sion he that shall deliver, and shall avert impiety from Jacob.and so al Israël might be saued, as it is written: There shal come out of Sion he that shal deliuer, and shal auert impietie from Iacob.et sic omnis Israël salvus fieret, sicut scriptum est : Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
27And this to them the testament from me: when I shall have taken away their sins.And this to them the testament from me: when I shal haue taken away their sinnes.Et hoc illis a me testamentum : cum abstulero peccata eorum.
28According to the Gospel indeed enemies for you: but according to the election, most dear for the fathers.According to the Gospel in deede enemies for you: but according to the election, most deere for the fathers.¶Secundum Evangelium quidem, inimici propter vos : secundum electionem autem, carissimi propter patres.
29for without sine pœnitentia: not subject to recall or change of mind; irrevocable are the gifts and the vocation of God.for without repentance are the giftes and the vocation of God.Sine pœnitentia enim sunt dona et vocatio Dei.
30for as you also sometime did not believe God, but now have obtained mercy because of their incredulity:for as you also sometime did not beleeue God, but now haue obteined mercie because of their incredulitie:¶Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum :
31so these also now have not believed, for your mercy, that they also may obtain mercy.so these also now haue not beleeued, for your mercie, that they also may obteine mercie.ita et isti nunc non crediderunt in vestram misericordiam : ut et ipsi misericordiam consequantur.
32For God hath concluded all into incredulity, that he may have mercy on all.For God hath concluded al into incredulitie, that he may haue mercie on al.¶Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
33O depth of the riches of the wisdom and of the knowledge of God: how incomprehensible are his judgements, and his ways unsearchable!O depth of the riches of the wisedom and of the knowledge of God: how incomprehensible are his iudgements, and his wayes vnsearcheable!¶O altitudo divitiarum sapientiæ, et scientiæ Dei : quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus !
34for who hath known the mind of our Lord? Or who hath been his counsellor?for * who hath knowen the minde of our Lord? Or who hath been his counseler?Quis enim cognovit sensum Domini ? aut quis consiliarius ejus fuit ?
35Or who hath first given to him, and retribution shall be made him?Or who hath first giuen to him, and retribution shal be made him?aut quis prior dedit illi, et retribuetur ei ?
36For of him, and by him, and in him are all things: to him be glory for ever. Amen.For of him, and by him, and in him are al things: to him be glorie for euer. Amen.Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria in sæcula. Amen.
Annotations
4Seven thousand. The Heretics allege this place and example very impertinently to prove that the Church may be wholly secret, hid, or unknown. for though the faithful were forced to keep close in that persecution of Achab and Jezabel, which was only in the kingdom of the ten tribes, that is, Israel: yet at the very same time, in Hierusalem and all the kingdom of Juda, the external worship and profession of faith was open to all the world, and well known to Elias and the faithful, so many, that the very soldiers only were numbered above ten hundred thousand. besides that there is a great difference between the Christian Church and the Jews, ours resting upon better promises then theirs. And we will not put the Protestants to prove that there were 7000 of their Sect, when their new Elias Luther began: but let them prove that there were seven, or any one, either then or in all ages before him, that was in all points of his belief. Heretics there were before him, as Jovinian, Vigilantius, Helvidius, Wicleffe &c. and with him, Zwinglius, Calvin, &c. Who believed as he did in some things, but not in all.Seuen thousand. The Heretikes alleage this place and example very impertinently to proue that the Church may be wholy secrete, hid, or vnknowen. for though the faithful were forced to keepe close in that persecution of Achab and Iezabel, which was onely in the kingdom of the ten tribes, that is, Israël: yet at the very same time, in Hierusalem and al the kingdom of Iuda, the external worship and profession of faith was open to al the world, and wel knowen to Elias & the faithful, so many, that \* the very souldiers only were numbered aboue ten hundred thousand. besides that there is a great difference betwene the Christian Church and the Iewes, ours resting vpon better promisses then theirs. And we wil not put the Protestants to proue that there were 7000 of their Sect, when their new Elias Luther began: but let them proue that there were seuen, or any one, either then or in al ages before him, that was in al pointes of his beleefe. Heretikes there were before him, as Iouinian, Vigilantius, Heluidius, Wicleffe &c. and with him, Zuinglius, Caluin, &c. Who beleeued as he did in some things, but not in al.
6Not now of works. If salvation without faith & God's help, the same can not be of grace. for such works exclude grace, favour, and mercy: and challenge only of debt, and not of gift. ¶ Therefore take heed here of the Heretics' exposition, that untruly exclude Christian men's works from necessity or merit of salvation, which are done with and by God's grace, and therefore evidently consist with the same, and be joined with God's grace as causes of our salvation. Our Adversaries are like ill Apothecaries, ever taking quid pro quo, either of ignorance, or of intent to deceive the simple.Not now of workes. If saluation without faith & Gods helpe, the same can not be of grace. for such workes exclude grace, fauour, and mercie: and chalenge onely of dette, and not of gift. ¶ Therfore take heede here of the Heretikes exposition, that vntruely exclude Christian mens workes from necessity or merite of saluation, which are done with and by Gods grace, and therfore euidently consist with the same, and be ioyned with Gods grace as causes of our saluation. Our Aduersaries are like il Potecaries, euer taking quid pro quo, either of ignorance, or of intent to deceiue the simple.
8God hath given. It doth not signify his working or action, but his permission. Chrys. ho. 19 in ep. Ro. And S. Augustine saith, not by putting malice into them, but by not imparting his grace unto them, and that through their own deserts always, and their own wills ever properly working the same. See Annot. Matthew c. 11, 14. Romans c. 1, 24.God hath giuen. It doth not signifie his working or action, but his permission. Chrys. ho. 19 in ep. Ro. And S. Augustine saith, not by putting malice into them, but by not imparting his grace vnto them, and that through their owne deserts alwaies, and their owne willes euer properly working the same. See Annot. Mat. c. 11, 14. Ro. c. 1, 24.
20Because of incredulitie. He represseth the pride of the Gentiles vaunting themselves of their receiving, and of the Jews' rejection, namely in that they thought the Jews to be forsaken for no other cause, but that they might come into their rooms: declaring that the direct and proper cause of their forsaking, was their incredulity, exhorting the Gentiles to beware of the same, because they may fall as well as the other, and that God is not like to execute justice against the Jews, as he hath done in many nations falling to heresy.Because of incredulitie. He represseth the pride of the Gentils vaunting them selues of their receiuing, and of the Iewes reiection, namely in that they thought the Iewes to be forsaken for no other cause, but that they might come into their roomes: declaring that the direct and proper cause of their forsaking, was their incredulity, exhorting the Gentiles to beware of the same, because they may fall as wel as the other, and that God is not like to execute iustice against the Iewes, as he hath done in many nations falling to heresie.
28According to the Gospel. In respect, or, as concerning belief in Christ and receiving the Gospel, they are God's enemies: by occasion of which their incredulity, the Gentiles found mercy: otherwise in respect of that special election of that nation, and the promises made to the Patriarchs, the Jews are dear to him still. for God never promiseth but he performeth, nor repenteth himself of the privileges given to that nation.According to the Gospel. In respect, or, as concerning beleefe in Christ and receiuing the Gospel, they are Gods enemies: by occasion of which their incredulity, the Gentiles found mercie: otherwise in respect of that special election of that nation, and the promisses made to the Patriarches, the Iewes are deere to him stil. for God neuer promiseth but he performeth, nor repenteth himself of the priuileges giuen to that nation.
30For as you. As the Gentiles which before believed not, found mercy and came to faith, when the Jews did fall: so the Jews not now believing, when all the Gentiles have obtained mercy, shall in the end of the world by God's disposition obtain grace and pardon as the Gentiles have done.For as you. As the Gentiles which before beleeued not, found mercie and came to faith, when the Iewes did fall: so the Iewes not now beleeuing, when al the Gentils haue obtained mercie, shal in the end of the world by Gods disposition obtaine grace and pardon as the Gentiles haue done.
32Concluded all. That God taking all Nations and all men in sin (which they fell into, not by his drift or causing, but of their own free will) may of his mercy call and convert whom and in what order he will: and the parties have no cause to brag of their deservings: but both countries and particular men may refer their eternal election and their first calling and conversion to Christ, and to his mercy only: no works which they had before in their incredulity, deserving any such thing, though their works afterward proceeding of him and his grace do merit heaven.Concluded al. That God taking al Nations and al men in sinne (which they fell into, not by his drift or causing, but of their owne free wil) may of his mercie call and conuert whom and in what order he wil: and the parties haue no cause to brag of their deseruings: but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ, and to his mercie only: no workes which they had before in their incredulity, deseruing any such thing, though their workes afterward proceding of him and his grace doe merite heauen.
33O depth. The Apostle concludeth that no man ought to search further into God's secret and unsearchable counsels, the vocation of the Gentiles, and rejecting the Jews, otherwise then this, that all which he resolveth, for their sins he justly rejected: and that he loved, by God's great mercy and Christ's grace he loved. And whosoever seeketh among the people to spread contagion of curiosity by seeking further after things above man's & Angels' reach, they overreach & overthrow themselves: If thou wilt be saved, believe, obey the Church, fear God and keep his commandments: that is thy part and every man's else. Thou maist not examine whether thou be predestinate or reprobate, nor seek to know the ways of God's secret judgement toward thyself or other men. It is the common enemy of our souls, that in this unhappy time hath opened blasphemous tongues, and directed the proud pens of Calvin, Beza, Verone, and such reprobates, to the discussing of such particulars, to the perdition of many a simple man, and specially of young Scholars in Universities, which with less study may learn to be proud and curious, then to be humble, wise, and obedient.O depth. The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels, the vocation of the Gentils, and reiecting the Iewes, otherwise then this, that al which he resolueth, for their sinnes he iustly reiected: and that he loued, by Gods great mercie and Christs grace he loued. And whosoeuer seeketh among the people to spread contagion of curiosity by seeking further after things aboue mans & Angels reach, they ouerreach & ouerthrow them selues: If thou wilt be saued, beleeue, obey the Church, feare God and keepe his commandements: that is thy part and euery mans els. Thou maist not examine whether thou be predestinate or reprobate, nor seeke to know the waies of Gods secrete iudgement toward thy selfe or other men. It is the common enemy of our soules, that in this vnhappy time hath opened blasphemous tongues, and directed the proude pennes of Caluin, Beza, Verone, and such reprobates, to the discussing of such particulars, to the perdition of many a simple man, and specially of yong Scholers in Vniuersities, which with lesse studie may learne to be proud and curious, then to be humble, wise, and obedient.