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Passage 1: Exodus 5-6

(Exo 5:1) Then afterwarde Moses and Aaron went and said to Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may celebrate a feast vnto me in the wildernesse.

(Notes Reference) And afterward Moses and Aaron went in, and told (a) Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may (b) hold a feast unto me in the wilderness.

(a) Faith overcomes fear, and makes men bold in their calling. (b) And offer sacrifice.

(Exo 5:2) And Pharaoh saide, Who is the Lord, that I should heare his voyce, and let Israel go? I knowe not the Lord, neither will I let Israel goe.

(Exo 5:3) And they saide, We worship the God of the Ebrewes: we pray thee, let vs goe three daies iourney in the desert, and sacrifice vnto the Lord our God, least he bring vpon vs the pestilence or sword.

(Exo 5:4) Then saide the King of Egypt vnto them, Moses and Aaron, why cause ye the people to cease from their workes? get you to your burdens.

(Exo 5:5) Pharaoh saide furthermore, Behold, much people is nowe in the lande, and ye make them leaue their burdens.

(Notes Reference) And Pharaoh said, Behold, the people of the land now [are] many, and ye (c) make them rest from their burdens.

(c) As though you would rebel.

(Exo 5:6) Therefore Pharaoh gaue commandement the same day vnto the taskemasters of the people, and to their officers, saying,

(Notes Reference) And Pharaoh commanded the same day the taskmasters of the people, and their (d) officers, saying,

(d) Who were of the Israelites, and had charge to see them do their work.

(Exo 5:7) Ye shall giue the people no more strawe, to make bricke ( as in time past) but let them goe and gather them strawe them selues:

(Exo 5:8) Notwithstanding lay vpon them the nober of bricke, which they made in time past, diminish nothing thereof: for they be idle, therefore they crie, saying, Let vs go to offer sacrifice vnto our God.

(Exo 5:9) Lay more worke vpon the men, and cause them to do it, and let the not regard vaine words.

(Notes Reference) (e) Let there more work be laid upon the men, that they may labour therein; and let them not regard (f) vain words.

(e) The more cruelly the tyranny rages, the nearer is God's help.

(f) Of Moses and Aaron.

(Exo 5:10) Then went the taskemasters of the people and their officers out, and tolde the people, saying, Thus saith Pharaoh, I will giue you no more strawe.

(Exo 5:11) Goe your selues, get you strawe where yee can finde it, yet shall nothing of your labour bee diminished.

(Exo 5:12) Then were the people scattered abroade throughout all the land of Egypt, for to gather stubble in steade of strawe.

(Exo 5:13) And the taskemasters hasted them, saying, Finish your dayes worke euery dayes taske, as ye did when ye had strawe.

(Exo 5:14) And the officers of the children of Israel, which Pharaohs taskemasters had set ouer them, were beaten, and demanded, Wherefore haue ye not fulfilled your taske in making bricke yesterday and to daye, as in times past?

(Exo 5:15) Then the officers of the children of Israel came, and cryed vnto Pharaoh, saying, Wherfore dealest thou thus with thy seruants?

(Exo 5:16) There is no strawe giuen to thy seruantes, and they say vnto vs, Make bricke: and loe, thy seruants are beaten, and thy people is blamed.

(Exo 5:17) But he said, Ye are to much idle: therfore ye say, Let vs goe to offer sacrifice to the Lord.

(Exo 5:18) Goe therefore nowe and worke: for there shall no strawe be giuen you, yet shall yee deliuer the whole tale of bricke.

(Exo 5:19) Then the officers of the children of Israel sawe them selues in an euill case, because it was saide, Ye shall diminish nothing of your bricke, nor of euery dayes taske.

(Exo 5:20) And they met Moses and Aaron, which stood in their way as they came out from Pharaoh,

(Exo 5:21) To whom they said, The Lord looke vpon you and iudge: for yee haue made our sauour to stinke before Pharaoh and before his seruants, in that ye haue put a sword in their hand to slay vs.

(Notes Reference) And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to (g) put a sword in their hand to slay us.

(g) It is a grievous things for the servants of God to be accused of evil, especially by their brethren, when they do what their duty requires.

(Exo 5:22) Wherefore Moses returned to the Lord, and saide, Lord, why hast thou afflicted this people? wherefore hast thou thus sent me?

(Exo 5:23) For since I came to Pharaoh to speake in thy Name, he hath vexed this people, and yet thou hast not deliuered thy people.

(Exo 6:1) Then the Lord sayd vnto Moses, Nowe shalt thou see, what I will doe vnto Pharaoh: for by a strong hand shall he let them goe, and euen be constrained to driue them out of his land.

(Exo 6:2) Moreouer God spake vnto Moses, and sayd vnto him, I am the Lord,

(Exo 6:3) And I appeared vnto Abraham, to Izhak, and to Iaakob by the Name of Almightie God: but by my Name Iehouah was I not knowen vnto the.

(Notes Reference) And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] God Almighty, but by my name (a) JEHOVAH was I not known to them.

(a) By which he signifies that he will perform indeed that which he promised to their fathers: for this name declares that he is constant and will perform his promise.

(Exo 6:4) Furthermore as I made my couenant with them to giue them ye land of Canaan, the land of their pilgrimage, wherein they were strangers:

(Exo 6:5) So I haue also hearde the groning of the children of Israel, whom the Egyptians keepe in bondage, and haue remembred my couenant.

(Exo 6:6) Wherefore say thou vnto the children of Israel, I am the Lord, and I will bring you out from the burdens of the Egyptians, and will deliuer you out of their bondage, and will redeeme you in a stretched out arme, and in great iudgements.

(Exo 6:7) Also I will take you for my people, and will be your God: then ye shall knowe that I the Lord your God bring you out from the burdens of the Egyptians.

(Notes Reference) And I will (b) take you to me for a people, and I will be to you a God: and ye shall know that I [am] the LORD your God, which bringeth you out from under the burdens of the Egyptians.

(b) He means, concerning the outward calling, the dignity of which they lost later by their rebellion: but as for election to life everlasting, it is unchangeable.

(Exo 6:8) And I will bring you into the land which I sware that I woulde giue to Abraham, to Izhak, and to Iaakob, and I will giue it vnto you for a possession: I am the Lord.

(Exo 6:9) So Moses told the children of Israel thus: but they hearkened not vnto Moses, for anguish of spirit and for cruel bondage.

(Notes Reference) And Moses spake so unto the children of Israel: but they

hearkened (c) not unto Moses for anguish of spirit, and for cruel bondage.

(c) So hard a thing it is to show true obedience under the cross.

(Exo 6:10) Then the Lord spake vnto Moses, saying,

(Exo 6:11) Go speak to Pharaoh King of Egypt, that he let the children of Israel goe out of his land.

(Exo 6:12) But Moses spake before the Lord, saying, Beholde, the children of Israel hearken not vnto me, howe then shall Pharaoh heare mee, which am of vncircumcised lippes?

(Notes Reference) And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who [am] of (d) uncircumcised lips?

(d) Or barbarous and rude in speech and by this word

(uncircumcised) is signified the whole corruption of man's nature.

(Exo 6:13) Then the Lord spake vnto Moses and vnto Aaron, and charged them to goe to the children of Israel and to Pharaoh King of Egypt, to bring the children of Israel out of the lande of Egypt.

(Exo 6:14) These bee the heades of their fathers houses: the sonnes of Reuben the first borne of Israel are Hanoch and Pallu, Hezron and Carmi: these are ye families of Reuben.

(Notes Reference) These [be] the heads (e) of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these [be] the families of Reuben.

(e) This genealogy shows whom Moses and Aaron came from.

(Exo 6:15) Also the sonnes of Simeon: Iemuel and Iamin, and Ohad, and Iachin, and Zoar, and Shaul the sonne of a Canaanitish woman: these are the families of Simeon.

(Exo 6:16) These also are the names of the sonnes of Leui in their generations: Gershon and Kohath and Merari (and the yeres of the life of Leui were an hundreth thirtie and seuen yere)

(Notes Reference) And these [are] the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi [were] an hundred (f) thirty and seven years.

(f) For he was 42 years old when he came into Egypt and lived there 94 years.

(Exo 6:17) The sonnes of Gershon were Libni and Shimi by their families.

(Exo 6:18) And the sonnes of Kohath, Amram and Izhar, and Hebron, and Vzziel. (and Kohath liued an hundreth thirtie and three yeere)

(Exo 6:19) Also the sonnes of Merari were Mahali and Mushi: these are ye families of Leui by their kinreds.

(Exo 6:20) And Amram tooke Iochebed his fathers sister to his wife, and shee bare him Aaron and Moses (and Amram liued an hundreth thirtie and seuen yeere)

(Notes Reference) And Amram took him Jochebed his (g) father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram [were] an hundred and thirty and seven years.

(g) This type of marriage was later forbidden in the law; (Lev 18:12).

(Exo 6:21) Also the sonnes of Izhar: Korah, and Nepheg, and Zichri.

(Notes Reference) And the sons of Izhar; (h) Korah, and Nepheg, and Zichri.

(h) Moses and he were cousins, whose rebellion was punished in (Num 16:1).

(Exo 6:22) And the sonnes of Vzziel: Mishael, and Elzaphan, and Sithri.

(Exo 6:23) And Aaron tooke Elisheba daughter of Amminadab, sister of Nahashon to his wife, which bare him Nadab, and Abihu, Eleazar and Ithamar.

(Notes Reference) And Aaron took him Elisheba, daughter of Amminadab, sister of (i) Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

(i) Who was a prince of Judah, (Num 1:7).

(Exo 6:24) Also the sonnes of Korah: Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.

(Exo 6:25) And Eleazar Aarons sonne tooke him one of the daughters of Putiel to his wife, which bare him Phinehas: these are the principall fathers of the Leuites throughout their families.

(Exo 6:26) These are Aaron and Moses to whom the Lord said, Bring the children of Israel out of the land of Egypt, according to their armies.

(Notes Reference) These [are] that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their (k) armies.

(k) For their families were so great, that they might be compared to armies.

(Exo 6:27) These are that Moses and Aaron, which spake to Pharaoh King of Egypt, that they might bring the children of Israel out of Egypt.

(Exo 6:28) And at that time when the Lord spake vnto Moses in the land of Egypt,

(Exo 6:29) When the Lord, I say, spake vnto Moses, saying, I am the Lord, speake thou vnto Pharaoh the King of Egypt all that I say vnto thee,

(Exo 6:30) Then Moses said before the Lord, Behold, I am of vncircumcised lips, and how shall Pharaoh heare me?

(Notes Reference) And Moses said before the LORD, Behold, I [am] of (l) uncircumcised lips, and how shall Pharaoh hearken unto me?

(l) The disobedience both of Moses and of the people, shows that their deliverance came only from God's free mercy.

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Passage 2: Psalms 58-59

(Psa 58:1) To him that excelleth. Destroy not. A Psalme of David on Michtam. Is it true? O Congregation, speake ye iustly? O sonnes of men, iudge ye vprightly?

(Notes Reference) "To the chief Musician, Altaschith, Michtam of David." Do ye indeed speak righteousness, O (a) congregation? do ye judge uprightly, O ye sons of men?

(a) You counsellors of Saul, who under pretence of consulting for the common wealth, conspire my death being an innocent.

(Psa 58:2) Yea, rather ye imagine mischiefe in your heart: your hands execute crueltie vpon the earth.

(Notes Reference) Yea, in heart ye work wickedness; ye weigh the violence of (b) your hands in the earth.

(b) You are not ashamed to execute that cruelty publicly, which you have imagined in your hearts.

(Psa 58:3) The wicked are strangers from ye wombe: euen from the belly haue they erred, and speake lyes.

(Notes Reference) The wicked (c) are estranged from the womb: they go astray as soon as they be born, speaking lies.

(c) That is, enemies to the people of God even from their birth.

(Psa 58:4) Their poyson is euen like the poyson of a serpent: like ye deafe adder that stoppeth his eare.

(Notes Reference) Their poison [is] like the poison of a serpent: [they are] like the deaf (d) adder [that] stoppeth her ear;

(d) They pass in malice and subtilty the crafty serpent who could preserve himself by stopping his ears from the enchanter.

(Psa 58:5) Which heareth not the voyce of the inchanter, though he be most expert in charming.

(Psa 58:6) Breake their teeth, O God, in their mouthes: breake the iawes of the yong lions, O Lord.

(Notes Reference) Break their (e) teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.

(e) Take away all opportunity and means by which they hurt.

(Psa 58:7) Let them melt like the waters, let them passe away: when hee shooteth his arrowes, let them be as broken.

(Notes Reference) Let them (f) melt away as waters [which] run continually: [when] he bendeth [his bow to shoot] his arrows, let them be as cut in pieces.

(f) Considering God's divine power, he shows that God in a moment can destroy their force of which they brag.

(Psa 58:8) Let them consume like a snayle that melteth, and like the vntimely fruite of a woman, that hath not seene the sunne.

(Psa 58:9) As raw flesh before your pots feele the fire of thornes: so let him cary them away as with a whirlewinde in his wrath.

(Notes Reference) (g) Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath.

(g) As flesh is taken raw out of the pot before the water boils: so he desires God to destroy their enterprises before they bring them to pass.

(Psa 58:10) The righteous shall reioyce when he seeeth the vengeance: he shall wash his feete in the blood of the wicked.

(Notes Reference) The righteous shall (h) rejoice when he seeth the vengeance: he shall wash his feet in the (i) blood of the wicked.

(h) With a pure affection.

(i) Their punishment and slaughter will be so great.

(Psa 58:11) And men shall say, Verily there is fruite for the righteous: doutlesse there is a God that iudgeth in the earth.

(Notes Reference) So that a man shall say, (k) Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.

(k) Seeing God governs all by his providence, he must put a difference between the godly and the wicked.

(Psa 59:1) To him that excelleth. Destroy not. A Psalme of David on Michtam. When Saul sent and they did watch the house to kill him. O my God, deliuer mee from mine enemies: defend me from them that rise vp against me.

(Notes Reference) "To the chief Musician, Altaschith, (a) Michtam of David; when Saul sent, and they watched the house to kill him." (b) Deliver me from mine enemies, O my God: defend me from them that rise up against me.

(a) Or, a certain tune.

(b) Though his enemies were even at hand to destroy him, yet he assures himself that God had ways to deliver him.

(Psa 59:2) Deliuer me from the wicked doers, and saue me from the bloody men.

(Psa 59:3) For loe, they haue layd waite for my soule: the mightie men are gathered against me, not for mine offence, nor for my sinne, O Lord.

(Notes Reference) For, lo, they lie in wait for my soul: the mighty are gathered against me; not [for] my (c) transgression, nor [for] my sin, O LORD.

(c) For I am innocent toward them, and have not offended them.

(Psa 59:4) They runne and prepare themselues without a fault on my part: arise therefore to assist me, and beholde.

(Psa 59:5) Euen thou, O Lord God of hostes, O God of Israel awake to visit all the heathen, and be not merciful vnto all that transgresse maliciously. Selah.

(Notes Reference) Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not (d) merciful to any wicked transgressors. Selah.

(d) Seeing it belongs to God's judgments to punish the wicked, he desires God to execute his vengeance on the reprobate, who maliciously persecutes his Church.

(Psa 59:6) They goe to and from in the euening: they barke like dogs, and goe about the citie.

(Notes Reference) They return at evening: they make a noise like a (e) dog, and go round about the city.

(e) He compares their cruelty to hungry dogs showing that they are never weary in doing evil.

(Psa 59:7) Behold, they brag in their talke, and swords are in their lips: for, Who, say they, doeth heare?

(Notes Reference) Behold, they (f) belch out with their mouth: swords [are] in their lips: for who, [say they], doth hear?

(f) They boast openly in their wicked devises, and every word is as a sword: for they neither fear God nor are ashamed of men.

(Psa 59:8) But thou, O Lord, shalt haue them in derision, and thou shalt laugh at all the heathen.

(Psa 59:9) He is strong: but I will waite vpon thee: for God is my defence.

(Notes Reference) (g) [Because of] his strength will I wait upon thee: for God [is] my defence.

(g) Though Saul has great power, yet I know that you bridle him: therefore I will patiently hope in you.

(Psa 59:10) My mercifull God will preuent me: God wil let me see my desire vpon mine enemies.

(Notes Reference) The God of my mercy shall (h) prevent me: God shall let me see [my desire] upon mine enemies.

(h) He will not fail to help me when need requires.

(Psa 59:11) Slay them not, least my people forget it: but scatter them abroad by thy power, and put them downe, O Lord our shield,

(Notes Reference) Slay them (i) not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.

(i) Altogether, but little by little, that the people seeing your judgments often, may be mindful of you.

(Psa 59:12) For the sinne of their mouth, and the words of their lips: and let them be taken in their pride, euen for their periurie and lies, that they speake.

(Notes Reference) [For] the sin of their mouth [and] the words of their lips let them even be (k) taken in their pride: and for cursing and lying [which] they speak.

(k) That in their misery and shame they may be as glasses and examples of God's vengeance.

(Psa 59:13) Consume them in thy wrath: consume them that they be no more: and let them knowe that God ruleth in Iaakob, euen vnto the ends of the world. Selah.

(Notes Reference) (l) Consume [them] in wrath, consume [them], that they [may] not [be]: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.

(l) When your time will come, and when they have sufficiently served for an example of your vengeance to others.

(Psa 59:14) And in the euening they shall go to and from, and barke like dogs, and go about the citie.

(Notes Reference) And at evening let them (m) return; [and] let them make a noise like a dog, and go round about the city.

(m) He mocks their vain enterprises, being assured that they will not bring their purpose to pass.

(Psa 59:15) They shall runne here and there for meate: and surely they shall not be satisfied, though they tary all night.

(Psa 59:16) But I wil sing of thy power, and will prayse thy mercy in the morning: for thou hast bene my defence and refuge in the day of my trouble.

(Notes Reference) But I will sing of thy (n) power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.

(n) Who used the policy of a weak woman to confound the enemies strength, (1Sa 19:12).

(Psa 59:17) Vnto thee, O my Strength, wil I sing: for God is my defence, and my mercifull God.

(Notes Reference) Unto thee, O my (o) strength, will I sing: for God [is] my defence, [and] the God of my mercy.

(o) Confessing himself to be void of all virtue and strength, he attributes the whole to God.

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Passage 3: Romans 10-11

(Rom 10:1) Brethren, mine hearts desire and prayer to God for Israel is, that they might be saued.

(Notes Reference) Brethren, (1) my heart's desire and prayer to God for Israel is, that they might be saved.

(1) Purposing to set forth in the Jews an example of marvellous obstinacy, he uses this declaration.

(Rom 10:2) For I beare them record, that they haue the zeale of God, but not according to knowledge.

(Rom 10:3) For they, being ignorant of the righteousnes of God, and going about to stablish their owne righteousnes, haue not submitted themselues to the righteousnes of God.

(Notes Reference) (2) For they (a) being ignorant of God's righteousness, and going about to (b) establish their own righteousness, have not submitted themselves unto the righteousness of God.

(2) The first entrance into the calling to salvation, is to renounce our own righteousness by faith, which God freely offers us in the Gospel.

(a) The ignorance of the law (which we ought to know) does not excuse anyone before God, especially those that are of his household.

(b) Ignorance always has pride associated with it.

(Rom 10:4) For Christ is the end of the Law for righteousnes vnto euery one that beleeueth.

(Notes Reference) (3) For Christ [is] the (c) end of the law for righteousness to (d) every one that believeth.

(3) The proof: the law itself points to Christ, that those who 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.

(c) The end of the law is to justify those that keep the law: but seeing that we do not observe the law through the fault of our flesh, we do not attain this end: but Christ heals this disease, for he fulfils the law for us.

(d) Not only to the Jews, but also to the Gentiles.

(Rom 10:5) For Moses thus describeth the righteousnes which is of the Lawe, That the man which doeth these things, shall liue thereby.

(Notes Reference) (4) For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

(4) That the law is points to Christ and is inclined to him is manifestly proved, because it propounds such a condition as can be and is fulfilled, by none but Christ alone: which being imputed to 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 that the gospel teaches that both of these is done by Christ and that for their sake's, who with true faith embrace him who calls them.

(Rom 10:6) But the righteousnes which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heauen? (that is to bring Christ from aboue)

(Notes Reference) But the righteousness which is of faith speaketh on this wise, (e) Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:)

(e) Do not think to yourself, as men that are doubting do.

(Rom 10:7) Or, Who shall descend into the deepe? (that is to bring Christ againe from the dead)

(Rom 10:8) But what sayth it? The worde is neere thee, euen in thy mouth, and in thine heart. This is the worde of faith which we preach.

(Notes Reference) (5) But what saith it? The (f) word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;

(5) Calling comes by the word preached.

(f) By "word", Moses understood the law which the Lord proclaimed with his own voice: and Paul applied it to the preaching of the Gospel, which was the perfection of the law.

(Rom 10:9) For if thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart, that God raised him vp from the dead, thou shalt be saued:

(Notes Reference) (6) That if thou shalt (g) confess with thy mouth the Lord Jesus, and shalt believe in thine heart that (h) God hath raised him from the dead, thou shalt be saved.

(6) That is indeed true faith which is settled not only in the head, but also in the heart of man, of which we also give testimony by our outward life, and which serves Christ as our one and only Saviour, even as he sets forth himself in his word.

(g) If you profess plainly, sincerely, and openly, that you take Jesus alone to be thy Lord and Saviour.

(h) The Father, who is said to have raised the Son from the dead: and this is not spoken to exclude the divinity of the Son, but to set forth the Father's plan, with regard to our redemption in the resurrection of the Son.

(Rom 10:10) For with the heart man beleeueth vnto righteousnes, and with the mouth man confesseth to saluation.

(Notes Reference) For with the heart man (i) believeth unto righteousness; and with the mouth confession is made unto salvation.

(i) Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession in the way to come to salvation, it follows that faith is also said to save.

(Rom 10:11) For the Scripture saith, Whosoeuer beleeueth in him, shall not be ashamed.

(Notes Reference) (7) For the scripture saith, Whosoever (k) believeth on him shall not be ashamed.

(7) Now he proves the other part which he propounded before in the fourth verse, that is, that Christ calls whoever he wishes without any difference, and this confirms by a twofold testimony, (Rom 10:4).

(k) 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, from which arises a sure trust.

(Rom 10:12) For there is no difference betweene the Iewe and the Grecian: for he that is Lord ouer all, is rich vnto all, that call on him.

(Rom 10:13) For whosoeuer shall call vpon the Name of the Lord, shalbe saued.

(Notes Reference) (8) For whosoever shall call upon the name of the Lord shall be saved.

(8) 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.

(Rom 10:14) But how shall they call on him, in whome they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and howe shall they heare without a preacher?

(Notes Reference) How then shall they call on him in whom they have not believed? (9) and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

(9) That is, true faith, which seeks God in his word, and that preached: and this preaching God has appointed in the Church.

(Rom 10:15) And how shall they preach, except they be sent? as it is written, Howe beautifull are the feete of them which bring glad tidings of peace, and bring glad tidings of good things!

(Rom 10:16) But they haue not all obeyed ye Gospel: for Esaias saith, Lord, who hath beleeued our report?

(Notes Reference) (10) But they have not (l) all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

(10) Wherever faith is, there is also the word, but not the opposite, namely, wherever the word is, there may not necessarily be faith: for many refuse and reject the word.

(l) He says this because of the Jews.

(Rom 10:17) Then faith is by hearing, and hearing by the worde of God.

(Notes Reference) (11) So then faith [cometh] by hearing, and hearing by the (m) word of God.

(11) A conclusion of the former discussion: we must ascend from faith to our calling, for by our calling we came to the testimony of our election.

(m) By God's commandment.

(Rom 10:18) But I demaund, Haue they not heard? No doubt their sound went out through all the earth, and their wordes into the endes of the worlde.

(Notes Reference) (12) But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

(12) An objection: if calling is a testimony of election, were not the Jews called? Why should I not grant that, says the apostle, seeing that there is no nation which has not been called? Much less can I say that the Jews were not called.

(Rom 10:19) But I demaund, Did not Israel knowe God? First Moses sayth, I will prouoke you to enuie by a nation that is not my nation, and by a foolish nation I will anger you.

(Notes Reference) (13) But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by (n) [them that are] no people, [and] by a foolish nation I will anger you.

(13) The defender and maintainer of the Jew's cause goes on still to ask whether the Jews also did not know God, the one who called them. Isaiah, says the apostle, denies it: and witnesses that the Gospel was taken from them and given to the Gentiles, because the Jews rejected it. In addition the apostle teaches that the outward and universal calling, which is set forth by the creation of the world, is not sufficient for the knowledge of God: indeed, and that the particular calling also which is by the preaching of the word of God, is of itself of little or no efficacy, unless it is apprehended or laid hold of by faith, which is the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.

(n) He calls all profane people "[them that are] no people", as they are not said to live but to die, who are appointed for everlasting condemnation.

(Rom 10:20) And Esaias is bolde, and saith, I was found of them that sought me not, and haue bene made manifest to them that asked not after me.

(Notes Reference) But Esaias is very (o) bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

(o) Speaks without fear.

(Rom 10:21) And vnto Israel hee sayth, All the day long haue I stretched foorth mine hand vnto a disobedient, and gainesaying people.

(Rom 11:1) I Demaund then, Hath God cast away his people? God forbid: for I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin.

(Notes Reference) I say then, (1) Hath God cast away his people? God forbid. For (2) I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.

(1) Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not. (2) The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.

(Rom 11:2) God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,

(Notes Reference) (3) God hath not cast away his people which he (a) foreknew. (4) Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

(3) The second proof: because God is faithful in his league or covenant, even though men are unfaithful: so then, seeing that God has said that he will be the God of his own to a thousand generations, we must take heed that we do not think that the whole race and offspring is cast off, by reason of the unbelief of a few, but rather that we hope well of every member of the Church.

(a) Whom he loved and chose from eternity past. (4) The third proof taken from the answer that was made to Elijah: even then also, when there appeared openly to the face of the world no elect, yet God knew his elect and chosen, and also that they were a great amount and number. Whereupon this also is concluded, that we ought not rashly to pronounce of any that he is a reprobate, seeing that the Church is often brought to that state, that even the most watchful and sharp-sighted pastors, think that it is completely extinct and put out.

(Rom 11:3) Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?

(Rom 11:4) But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.

(Notes Reference) But what saith the answer of God unto him? I have (b) reserved to myself seven thousand men, who have not bowed the knee to [the image of] (c) Baal.

(b) He speaks of remnants and reserved people who were chosen from everlasting, and not of remnants that should be chosen afterwards: for they are not chosen, because they were not idolaters: but rather they were not idolaters, because they were chosen and elect.

(c) "Baal" signifies as much as "master" or "patron", or one in whose power another is, which name the idolaters in this day give their idols, naming them "patrons", and "patronesses" or "ladies".

(Rom 11:5) Euen so then at this present time is there a remnant according to the election of grace.

(Notes Reference) Even so then at this present time also there is a remnant according to the (d) election of grace.

(d) The election of grace is not that by which men chose grace, but by which God chose us of his grace and goodness.

(Rom 11:6) And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.

(Notes Reference) (5) And if by grace, then [is it] (e) no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.

(5) Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.

(e) This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.

(Rom 11:7) What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,

(Notes Reference) What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were (f) blinded

(f) See (Mar 3:5).

(Rom 11:8) According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.

(Notes Reference) (6) (According as it is written, God hath given them the spirit of (g) slumber, eyes that they (h) should not see, and ears that they should not hear;) unto this day.

(6) And yet this hardness of heart does not come except by God's just decree and judgment, and yet without fault, when he so punishes the unthankful by taking from them all sense and perseverance and by doubling their darkness, that the benefits of God which are offered to them, do result in their just destruction.

(g) A very sound sleep, which takes away all sense.

(h) That is, eyes unfit to see.

(Rom 11:9) And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.

(Notes Reference) And David saith, (i) Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

(i) As unhappy birds are enticed by that which is their sustenance, and then killed, and so did that thing turn to the Jew's destruction, out of which they sought life, that is, the law of God, for the preposterous zeal of which they refused the Gospel.

(Rom 11:10) Let their eyes be darkened that they see not, and bowe downe their backe alwayes.

(Rom 11:11) I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.

(Notes Reference) (7) I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.

(7) God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles: and again might turn this calling of the Gentiles, to be an occasion to restore the Jews, that is, that they being inflamed and provoked by jealousy of the Gentiles, then might themselves at length embrace the Gospel. And by this we may learn that the severity of God serves for the setting forth of his glory as well as his mercy does, and also that God prepares himself a way to show mercy by his severity: so that we ought not rashly to despair of any man, nor proudly triumph over other men, but rather provoke them to a holy jealousy, that God may be glorified in them also.

(Rom 11:12) Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?

(Notes Reference) Now if the fall of them [be] the (k) riches of the world, and the diminishing of them the riches of the Gentiles; how much more their (l) fulness?

(k) By "riches" he means the knowledge of the Gospel to everlasting life: and by the "world", all nations dispersed throughout the whole world.

(l) Of the Jews, when the whole nation without exception will come to Christ.

(Rom 11:13) For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,

(Notes Reference) (8) For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, (m) I magnify mine office:

(8) He witnesses by his own example, that he goes before all others in this regard.

(m) I make noble and famous.

(Rom 11:14) To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.

(Rom 11:15) For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?

(Notes Reference) For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], (n) but life from the dead?

(n) It will come to pass that when the Jews come to the Gospel, the world will as it were come to life again, and rise up from death to life.

(Rom 11:16) For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.

(Notes Reference) (9) For if the (o) firstfruit [be] holy, the lump [is] also [holy]: and if the root (p) [be] holy, so [are] the branches.

(9) The nation of the Jews being considered in their head and root, that is, in Abraham, is holy, although many of the branches are cut off. Therefore in judging of our brethren, we must not dwell on their unworthiness, to think that they are at once all cast off, but we ought to consider the root of the covenant, and rather go back to their ancestors who were faithful, that we may know that the blessing of the covenant rests in some of their posterity, as we also find proof here in ourselves.

(o) He alludes to the first fruits of those loaves, by the offering of which the whole crop of corn was sanctified, and they might use the rest of the crop for that year with good conscience.

(p) Abraham.

(Rom 11:17) And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.

(Notes Reference) (10) And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in (q) among them, and with them (r) partakest of the root and fatness of the olive tree;

(10) There is no reason why the Gentiles who have obtained mercy, should triumph over the Jews who condemn the grace of God, seeing they are grafted in place of the Jews. But let them rather take heed, that also in them is not found that which is worthily condemned in the Jews. And from this also the general doctrine may be gathered and taken, that we ought to be zealous for God's glory, even in regards to our neighbours: and we should be very far from bragging and glorying because we are preferred before others by a singular grace.

(q) In place of those branches which are broken off.

(r) It is against the common manner of farming, that the barren juice of the young shoot is changed with the juice of the good tree.

(Rom 11:18) Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.

(Notes Reference) (s) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

(s) We may rejoice in the Lord, but in such a way that we do not despise the Jews, whom we ought rather to encourage to join in the good battle with us.

(Rom 11:19) Thou wilt say then, The branches are broken off, that I might be graft in.

(Rom 11:20) Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.

(Notes Reference) Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but (t) fear:

(t) See that you stand in awe of God modestly, and carefully.

(Rom 11:21) For if God spared not the naturall branches, take heede, least he also spare not thee.

(Notes Reference) For if God spared not the (u) natural branches, [take heed] lest he also spare not thee.

(u) He calls them natural, not because they had any holiness by nature, but because they were born of those whom the Lord set apart for himself from other nations, by his league and covenant which he freely made with them.

(Rom 11:22) Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.

(Notes Reference) (11) Behold therefore the (x) goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] (y) goodness: otherwise thou also shalt be cut off.

(11) Seeing that the matter itself declares that election comes not by inheritance (although the fault is in men, and not in God, why the blessing of God is not perpetual) we must take good heed that those things are not found in ourselves, which we think blameworthy in others, for the election is sure, but those that are truly elect and ingrafted, are not proud in themselves with contempt of others, but with due reverence to God, and love towards their neighbour, run to the mark which is set before them.

(x) The tender and loving heart.

(y) In that state which God's bountifulness has advanced you to: and we must mark here that he is not speaking of the election of every individual man, which remains steadfast forever, but of the election of the whole nation.

(Rom 11:23) And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.

(Notes Reference) (12) And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

(12) Many are now for a season cut off, that is, are without the root, who in their time will be grafted in: and again there are a great number who after a certain manner, and with regard to the outward show seem to be ingrafted, who nonetheless through their own fault afterwards are cut off, and completely cast away: which thing is especially to be considered in nations and peoples, as in the Gentiles and Jews.

(Rom 11:24) For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?

(Notes Reference) For if thou wert cut out of the olive tree which is wild by (z) nature, and wert graffed contrary to nature into a (a) good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree?

(z) Understand nature, not as it was first made, but as it was corrupted in Adam, and so passed on from him to his posterity.

(a) Into the people of the Jews, whom God had sanctified only by his grace: and he speaks of the whole nation, not of any one part.

(Rom 11:25) For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.

(Notes Reference) (13) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your (b) own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be (c) come in.

(13) The blindness of the Jews is neither so universal that the Lord has no elect in that nation, neither will it be continual: for there will be a time in which they also (as the prophets have foretold) will effectually embrace that which they now so stubbornly for the most part reject and refuse.

(b) That you are not proud within yourselves.

(c) Into the Church.

(Rom 11:26) And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.

(Rom 11:27) And this is my couenant to them, When I shall take away their sinnes.

(Rom 11:28) As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.

(Notes Reference) (14) As concerning the (d) gospel, [they are] enemies for your sakes: but as touching the (e) election, [they are] beloved for the fathers' sakes.

(14) Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he emphasises, that the nation of the Jews is not utterly cast off without hope of recovery.

(d) Since they do not receive it.

(e) In that God does not give them what they deserve, but what he promised to Abraham.

(Rom 11:29) For the giftes and calling of God are without repentance.

(Notes Reference) (15) For the gifts and calling of God [are] without repentance.

(15) The reason or proof: because the covenant made with that nation of everlasting life cannot be frustrated or in vain.

(Rom 11:30) For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:

(Notes Reference) (16) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

(16) Another reason: because even though they who are hardened are worthily punished, yet this stubbornness of the Jews has not so that there would be a hatred of that nation, but so that an entry might be as it were opened to bring in the Gentiles, and afterward the Jews being inflamed with jealousy of that mercy which is shown to the Gentiles might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved only by the free mercy and grace of God, which could not have been so manifest if at the beginning God had brought all together into the Church, or if he had saved the nation of the Jews without this interruption.

(Rom 11:31) Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.

(Rom 11:32) For God hath shut vp all in vnbeliefe, that he might haue mercie on all.

(Notes Reference) For God hath concluded them (f) all in unbelief, that he might have mercy upon all.

(f) Both Jews and Gentiles.

(Rom 11:33) O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!

(Notes Reference) (17) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his (g) judgments, and his (h) ways past finding out!

(17) The apostle cries out as one astonished with this wonderful wisdom of God, which he teaches us to revere in a religious manner, and not curiously and profanely to be searched beyond the boundary of that which God has revealed unto us.

(g) The course that he holds in governing all things both generally and particularly.

(h) The order of his counsels and doings.

(Rom 11:34) For who hath knowen the minde of the Lord? or who was his counsellour?

(Notes Reference) (18) For who hath known the mind of the Lord? or who hath been his counsellor?

(18) He bridles the wicked boldness of man in three ways: firstly, because God is above all most wise, and therefore it is very absurd and plainly godless to measure him by our folly. Secondly, because he is debtor to no man, and therefore no man can complain of injury done to him. Thirdly, because all things are made for his glory, and therefore we must ascribe all things to his glory, much less may we contend and debate the matter with him.

(Rom 11:35) Or who hath giuen vnto him first, and he shalbe recompensed?

(Notes Reference) Or who hath (i) first given to him, and it shall be recompensed unto him again?

(i) This saying overthrows the doctrine of foreseen works and merits.

(Rom 11:36) For of him, and through him, and for him are all things: to him be glory for euer. Amen.

(Notes Reference) For of him, and through him, and to (k) him, [are] all things: to whom [be] glory for ever. Amen.

(k) That is, for God, to whose glory all things are ascribed, not only things that were made, but especially his new works which he works in his elect.