Romans 9

Romans 9:1

I Say,] the Apostle having in the former chapter, spoken of eternall election in the person of true beleevers: Now likewise he comes to speak of reprobation in the person of those Iewes, who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself, and by the way of remedying of scandal in the weake, or of instruction to all in Christ], by a motion which is no whit carnall nor human, but inspired by Christ thorow his spirit. Or like one who is a true member of Christ, and ought to speake nothing but truth, In the,] the Italian, by the,] beeing enlightened, and guided by the holy Ghost to not erre nor lye.

Romans 9:2

That I have great,] namely for the Iewes fall and rejection, thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him, that he was an enemy to his nation.

Romans 9:3

For I,] as much as to say the compassion which I feel extendeth so farre, that if it might bee. I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it. An impossible wish, conceaved by the Apostle onely to witnesse his charitie towards his brethren, and his zeale of Gods glory, which he supposed would be more illustrated by the salvation of a whole nation, then by his only, were accursed the Italian, were anathema,] that is to say held as accursed and execrable: and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons. Numbers 25:4. Deuteronomy 21:23. Ios. 7. 12. 2. Sam. 21. 6.

Romans 9:4

To whom,] namely whom God had chosen, and taken for his children of his meere grace, the glorie,] namely Gods glorious presence in his Temple, and especially in the Ark. See 1. Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20 the covenants.] namely the severall tokens and seales of the covenant of grace. Or the Law of God and the tables thereof. Deuteronomy 9:11 The promises,] of the Messias, and of the spirituall and everlasting goods.

Romans 9:5

The fathers,] namely those reverend patriarches, Abraham, Isaack and Iacob, and others who have had so many singular priviledges, and are perpetuall patternes and lights of the church, over all,] or over all things.

Romans 9:6

Not as though,] here ought to bee supplied. Though I see the body of my nation fallen from their right of beeing Gods people, which causeth this extreame grief in me, yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them, because I Know that they were directed and are appropriated, to the spirituall Israel onely by faith, and not to the bodyly Israel by corporall generation, of Israel,] namely issued corporally from Iacob, or of the people of Israel.

Romans 9:7

But in,] as the promises which Godmade to Abraham, to continue his covenant and the blessed seed in his posteritie, did not belong to all his posteritie in differentlie, but unto Isaack alone, excluding Ismael and others, to the promises of Gods grace in the Messias, are not for all those which descended from Israel, but for these who are answering to Isaack in that manner as is hereafter set downe.

Romans 9:8

Of the promise,] namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self, first in a singular and voluntarie promise, and then in a powerfull and true effect. As Isaack was born by miracle, whereas Ismael was borne by the accustomed course of nature.

Romans 9:9

For this,] namely this appeares in Isaacks generation, which ought to be the blessed branch, for whose generation God made this promise, which he performed by his almighty power Romans 4:21. having made none for Ismael.

Romans 9:10

And not only,] because that it might seeme in the example of Isaack and Ismael, that the preferring of the one was, because he was borne of the lawfull, vife and the other of aco〈…〉the Apostle confirmes that which he had spoken by the example of of two twinnes, borne of the same father and mother, and yet distinguished by Gods soveraigns will, in the acceptation of them in his covenant, and in the continuance of the body of the holy stock,

Romans 9:11

Neither having done,] God considering them in their natural state, wherein they were both the sonnes of Adam equally sinners and corrupt, having done no actuall good nor evil one more then the other, which should merit this distiuction, that the purpose,] God pronounced this his decree, concerning the preferring of the younger before the elder, whilest they were yet both in the wombe, that it might appeare, it was grounded vpon his absolute pleasure and will, and not upon any merit or desert of theirs, according to the election,] namely by which he had determined to chuse the one, and leave the other, not of workes,] namely not by vertue of any observation of condition, depending upon mans will which might have made the decree wavering and uncertain, being that man is variable in all things which he doth, but of him,] namely Gods power, who in time executs by his calling, that which from everlasting he had determined by his election, that calleth,] he that by his almight) power causeth what he pleaseth to be born, and have being, which of it self is nothing nor cannot make it self. See Rom, 4. 17.

Romans 9:12

Shall serve,] namely, shall lose his right of first borne, in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity, and shall be in the world as a servant in the fathers house, in comparison of Iacob, who shall be as the true sonne and heire.

Romans 9:13

As it is,] that word of serving must hee expounded by this other passe, for a privation from Gods fatherly love.

Romans 9:14

Is there namely] in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched.

Romans 9:15

For he saith,] by this passage it appeares, that the difference which God makes betweene men, being a worke of meere grace and mercy, is without any obligation & that in it he hath no regard of mans merit Of whom I will,] of whomsoever I will have it, according to my will and pleasure.

Romans 9:16

It is not,] seeing that the election is of pure mercy, i cannot bee attributed to any will or endeavour of man.

Romans 9:17

For,] the same appeares by the rejection of some persons: as of Pharaoh, a professed enemy of God, whom God had determined to leave in his natural malignity, hout correcting it by his grace, that passing to the supreme degree, he might combat him by his power, to the greater manifestation of his glory The scripture,] namely God in the scripture Raised thee,]willingly suffered thee to bee borne in the world, exalted to the kingdome, and effect thy wickednesse against me.

Romans 9:18

Hardneth,] not mollifying his rebellious heart, inclining it to obedience, whereby all those objects which God outwardly makes use of, though excellent good and most holy, are by man converted to gmentation of hardnesse and rebellion.

Romans 9:19

Why,] an objection either of a carnall mans ignorance, who doth not apprehend the Apostles true meaning in this aforesaid will of God, and 〈◊〉 of man, or of a reprobates rage, who im〈…〉 his perdition to God, because hee hath not pardoned him his sinne, which is the onely true cause thereof Finde fault,] with those that are hardened by his will, for to punish them.

Romans 9:20

Nay but,] to answere such false opinions, and wicked objections of the reprobate, it is sufficient to say, that the worke of grace is of meere free will t’wherefore if he doth deprive some of it, hee both them no wrong, seeing hee is not bound to it, and that he proceeds against them in justice for their so, of which this privation is no cause, Made me,] no that God doth indeed make a man a sinner, or that hee is author of sin, but by this word of making is here meant the appointing of mans last end, accor¦ding to the state which hee is in, either of grace to life, or of sin, in which God hath left him to death. See Proverbs 16:4.

Romans 9:21

The clay,] which here represents humane nae in its universall corruption, there being no other difference in it, but onely what God makes by his free ill and destination Vnto honour,] for honourable ses, as vessells to ear and drinke in, vessels for ornament, &c. which is correspondent to the end of eternal glorie To dishonour,] namely for filthie and base〈◊〉 which is correspondent to the reprobates everlasting ignominie, Isaiah 66:24. Daniel 12:2.

Romans 9:22

What if God] is there any cause of contending 〈◊〉 God, seeing that in the most free exercise of his Soveraigne right in saving the one, and punishing the other, hee useth an infinite deale of mildenesse towards the wicked, for to draw them to repentance, which howsoever doth nothing but harden them in evill. Rom. 2. 4. 5. This seemes to have a speciall regard to the Iewish nation, towards whom God had used an infinite deale of patience, before he did utterly reject them The vessells.] namely those men upon whom he meant to exercise his severe judgment, likned before to vessells of his dishonour Filled,] whose state of sinne and corruption, not pardoned nor corrected by Gods grace, is fit for no other use, but onely to be examples, and subjects of Gods justice.

Romans 9:23

That he might.] in that foresaid mildenesse. God hath also had a regard of his elect, of that, and all other nations which he hath not destroyed. Acts 17:30. Romans 3:25-26. to make those who are of his elect amongst them, at his appointed time, partakers of the abundance of his admirable and glorious mercy in Christ. See Ephes. 1. 18. and 3. 16. Colossians 1:27 The vessells,] namely those men whom hee had by his free will appointed to bee the subjects of his grace Afore,] namely had chosen them from everlasting, and predestinated them to the soveraigne end of heavenly glorie. Ephes. 1. 4. 2. Tim. 1. 9.

Romans 9:24

Whom be,] this most free counsell of God hath appeared at this present time by the manifestation of the Gospell, by which God calleth effectually to his grace whom he pleaseth, without any dictinction of nations, or regard of merits; and by his calling causeth them to be what he would have them; which is truely to be children of the promise. v. 〈◊〉.

Romans 9:27

Esaias,] contrarie to this promise made to the Gentiles, Esalas declares that onely a small number of chosen Iewes shall be saved. Romans 11:5.

Romans 9:28

For hee,] for after he shall have used long patience with the body of the nation God shall at the last come to a rigorous and diffinitive iudgement, to separate the false and hypocriticall lowes, and utterly reiect them.

Romans 9:29

And as,] Esaias had formerly propounded n example and image of what happneth at this present to the Iewish nation, whereof the greatest part perisheth, and onely a smal remnant is saved.

Romans 9:30

What shall we say.] what ought we to gather from this example of the Gentiles calling, who formerly lived without any knowledge of Gods will, or any care of fulfilling of it, and from the Iewes reiection who were very well instructed, and verie carefull of the discipline & outward observation of the law? but onlie that salvation is a gift ofmeere grace thorow mercy upon mans greatest unworthinesse as I have said before The righteousnesse,] nam〈…〉, the gift of being reputed iust before God in Christ in whom they have believed, which is the onely righteousnesse for a man to obtaine life. Rom. 3, 21, 22, 26.

Romans 9:31

To the law,] to the end and fulfilment of the law, which is to pronounce righteous, and give life to him, that hath perfectly observed it. Or to the true stablishment of Evangelical righteousnes which only is saving.

Romans 9:32

Because,] because that instead of being guided by the Law to Christ, who is the true end of it, Romans 10:4. Galatians 3:24. to embrace his righteousnesse by faith, they have sought righteousnes in themselves by their workes For they,] so farre have they beene from seeking their righteousnesse in Christ, that contrariwise they have from thence taken matter of scandall to go further from him, and have encountred with him by rebellion and enmity, whereupon he is become to them an occasion of ruine.

Romans 9:33

On him,] namely in Christ, meant here by 〈…〉st umbling stone.