[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]

The .xj. Chapter. All the Iewes are not caste away: therefore Paule war∣neth the Gentiles that be called, not to be high min∣ded, nor to despise the Iewes: for the iudge∣ments of God are deepe and secret.

BVt what of al this that we haue here spoken? or for what purpose is it thus vttered? It is to declare, that the Gentiles are adopted and taken to God for their faythes sake, though before they were all straungers from him? and that all the chosen and peculiar people of God,* 1.1 are now cast off, and vtterly put away from him, for their vnbeléefes sake? No surely, it were not conuenient that the same peo∣ple shoulde be vtterly reiected and caste away from God, which hitherto he hath alwayes taken and made an account

of them to be his owne deare dearlings and creatures: Cer∣tesse, if God had caste all hys owne people away from hym, then shoulde not I now haue preached Chryst: for∣as muche as I am by birthe a very Iewe, descending from the stocke of Abraham, which appertayneth to the Trybe of Beniamin. Whiche also, thoughe I dyd moste cruelly persecute the godly and well dysposed people towardes God: yet for all that I am now called to preache the Gos∣pell of his deare Sonne Chryste. Also I doo not doubte but yée very well remember what is written in the thirde Booke of Kinges, where Helias the Prophete speaketh vn∣to GOD, by accusation and complaynte vnto hym of the Iewes vngodlynesse,* 1.2 and sayth: Lorde, they haue slayne thy Prophetes: they haue ouerturned thyne Altares: and I am lefte alone behynde, and they lay also in wayte for me, to take my lyfe from me. Wherein also mée thinketh, that God mighte iustely (vppon this greate vnkindenesse and in∣credulitie of the Iewes) haue caste them vtterly from him, and neuer afterwards haue looked towardes them. But yet for all this,* 1.3 marke what aunswere was made of God vn∣to Helias: I haue reserued (sayth he) vnto my selfe seuen thousande men, which haue not bowed their knees vnto Ba∣al. Which thing, as it dyd chaunce in the dayes of Helias, that God woulde not then altogither renounce his people, but of an infinite number of sinners, reserued some (a few of them to him selfe,) euen so doothe the same thyng chaunce vnto them at this tyme. For God hathe not suffered all the whole Nation to perish and to caste them selues away: nei∣ther suffreth he all men of any other Nation to continue al∣wayes in their sinnes and to dye in them. Of bothe whiche, though there be but a few that do beléeue, in comparison of them that doo not beléeue: yet God for his benignities sake, reserued some of his owne people to him selfe: not bicause they were Iewes borne, or bicause they obserued the Law of Moyses:* 1.4 but onely bicause he chose them out from all the reste, to bestow vpon them his good graces, blessings and be∣nefites: in as muche as it came by the election and the bene∣fite

of God, and not of any their deseruings, least they should extoll the largenesse of their owne will and power, or glory in the beautie of their owne workes: for the good∣nesse that is bestowed vppon men for their well dooing, is properly to be called a rewarde, and not a benefite. That is truely to be called a benefite: whiche of good will is em∣ployed vnto them that doo not deserue it. But if a man should heape vp all his good works and seruice togyther, and lay them agaynst the benefite, and for their sakes to cha∣lenge the same: then the benefite loseth the name of a be∣nefite, and becommeth playnely a iuste rewarde. And why did it thus happen vnto the Iewes? verily bicause they at∣tayned not to that thing, which they expected by the law, and that for their vnbeléefes sake.* 1.5 But they onely attayne to their saluation, whiche looke not for it by Circumcision or kéeping of the law: but onely of frée mercy, and for the electi∣on sake of God. For all other wayes profiteth not: nei∣ther Circumcision, nor kéeping of the Lawe, excepte they yéelde them selues vnto the fayth of Chryst. But they, in the stubbornenesse of their hearts, are all blynded (after suche a sorte) with their owne pride and malice: that though they had dayly shewed amongst them numbers of miracles by Christ, yet they beléeued not in him, whom they looked for by the promise of the law. And all they, though they did sée Chryst with their bodily eyes:* 1.6 yet with the eyes of their hearts and minds they saw him not. And this same dyd E∣saias prophesie should come vppon them: which at this day as I truely sée it come to passe, so with mine vnfayned hart, I doo lamente and sorowe it. For the which, bicause they so wretchedly caste from them the moste gracious and good spi∣rite of Chryst: God hath sent vnto them the spirite of vn∣quietnesse: a spirite that is harde, full of prickes, and very rough to be handled. For though they sée with their bodily eyes: yet notwithstanding, they are so inwardly blinded and amased, that they say, and so shew them selues, to sée nothing at all. And though they also heare with their outward eares, yet they are therwith no more moued than though they herd

nothing at all. Such maner of people were there in the time of the Prophets: the lyke also was with Chryst him selfe: and suche people are there vntill this present day, among the preachers of the Gospell. Dauid therefore foreseeing in the spirits, that these things shoulde come to passe, doth prophe∣cie the destruction of them, for their disobedience agaynst God, and sayth: Let their table be made a snare to take them selues withall,* 1.7 an occasion to fall, and a punishment méete for their actes. Let their eyes bée blynded, that they sée not, and bowe thou downe their backes: euen for this speciall cause, that they would not thankefully receiue the great be∣nefite of God béeing offered vnto them: and would not yelde them selues contented with the sight of Chryst, and the hea∣ring of his Gospell: but in their disdaynfulnesse were puf∣fed vp,* 1.8 holding proudly vp their heades into the ayre, and set at nought the benignitie of their maker towards them. And cleauing faste vnto the rude letter of the Lawe, they had in vtter contempt those things that were heauenly and spiri∣tuall, and scorning the things that were euerlasting: they chose to continue their liues in momentayne and worldely vanities: which now beare about with them the bookes of Moses, but they doo not vnderstand them: which also read the Prophets, but they yet deny him, whom they prophecied of, should come. But heere peraduenture a man will demaunde of me, for what purpose I discourse so muche agaynst the Iewes.* 1.9 Verily euen for this cause: they are so manyfestly blinded, they are berefte of their senses, they be twofolde crooked, and are vtterly dubled and amased in their braines. But are they in this wise so déepe fallen into the myre, or sonke into the tough clay of blindnesse, that there is yet no hope lefte of recouerie, and to rayse them vp agayne? God forbidde, for their fall happened vnto them but for a certayne season. And their fall was not vnprofitable to you, bycause thereby you were occasioned to be called vnto the Gospell.* 1.10 And that, as the fall of the Iewes opened the way vnto you, to take holde of your saluation: euen so you agayne by your vertuouse example (before the end of the world) draw them

agayne to godlynesse: and stirre them vp by your fruitfull fayth to the true beléefe in Chryste: from whiche they fell, through their own hateful and most cankred malice. Wher∣fore, if the fall of the Iewes did in suche sorte profite you, that it was nothing at all preiudiciall or hurtefull, but ra∣ther occasioned, that fayth in many other was muche more quicke and liuely: forasmuche as in the stéede of a few that fell, the Gospell of Chryst was the more largely spredde a∣mongst all men: and the losse of one nation was the cause that so many nations were wonne and brought in to Chryst: How muche more then should the worlde be enriched with the Christian flocke, if by the vertuouse example of your god∣ly religion, and fayth in Iesus Chryst, that same nation a∣gayne should be wonne, and so ioyned to all the other in the same moste holy profession? O ye Gentiles, it is euen to you that I now speak, which I take as mine owne,* 1.11 bicause by ap∣poyntment I am your moste glad Apostle. For whose sake, though I can find in mine heart to labour and to doo al things (be they neuer so harde) yet that notwithstanding, I am a great deale more bounde to execute my office, which with strayte charge is committd vnto me: that is, to lucrifie and winne you vnto the Gospell of Chryst: and to profite you in suche godlynesse of lyfe, that (if it be possible) I may by that meanes conuert and turne agayne my natiue countrey∣men vnto the same godlynesse: whiche peraduenture they will not doo fréely and with a franke courage (taking exam∣ple of you) yet that it may be done, although (at the least) for enuie and hatred sake. For as the Countrey it selfe is en∣uiouse agaynst the Gentiles: euen so, to sée you doo better than themselues, they would be lothe: or that you shoulde with God be in better case than they.* 1.12 Likewise also in thys maner, though I am not able to saue them all: yet I moste hartily pray you, that by your good example of fayth and ho∣ly life, which you haue promised to perfourme before God, I may seeme to bring some of them to goodnesse agayne: and I do not doubt of you, but you will all wish and desire the same thing with me. For if the reiection now of the Iewes hath

bene the occasion, that the rest of the world is reconciled vnto God (bicause their falling from his grace, was the cause of the Gentiles admission to it:) howe muche better shall it then be, that all they which be now falne from Christ, doe repent and returne vnto grace againe, and to become as new born men, or restored againe from death: taking example of you, to accō∣plishe the same with gladnesse. Which thing done, there re∣maineth then nothing else to be loked after, but the resurre∣ction of all fleshe. Neither should we despaire of all the whole nation, for the impious state or vngodlinesse of a fewe of them: for, séeing the Gentiles being once very farre from all kinde of godly religion, were yet at y^e calling of God, brought vnto the true worshipping of him: why shuld not (in like ma∣ner) the Iewes be called againe to the grace and fauours of God, considering they procéeded of so godly parents, which al∣so were beginners of their religion? yea verily, yea verily, it séemeth vn∣to me more agréeable vnto reason, that of such godly parents, shuld spring forth godly childrē: bicause they naturally rather sauor of their beginnings, than of reason to y^e contrary: For if the leauen it selfe be holy and swéete, it is necessary that al the whole dough besides, be holy & swéete, which is seasoned with the same leauen.* 1.13 Again, if the roote of the trée be holy, it muste néedes folowe, that the braunches which come of the same trée be holy also. The Iewes (for their beginning and first stocke) had the Patriarke Abraham: whose faithe, God did wonder∣fully allow and approue. And what shuld then let, but that his posteritie should also represent, the faithe of theyr beginner? Which, if they do not, they cease to be his nephewes, euen as the braunch ceaseth to be nourished with the iuice of the trée, being once broken off and cast aside. Furthermore, mark wel and consider, if it be no maruell to sée, that the braunches be broken off from their owne trée, in which they had their natu∣rall roote and beginning: much lesse maruell shall it then be, to sée the braunches broken, and againe reiected, that were grafted in a straunge stocke. For which cause, if we sée the Iewes cut off from the roote of their true and naturall Oliue (as the natural brāches of the same) for their vnbelée••es sake,

so that now the roote doth nothing at all profit them: It shalbe then expedient for all you Gentiles, which are but brāches of the wilde Oliue, & no naturall braunches of one natural roote and stocke, but translated from an vnfrutefull stocke, and em∣planted into a stocke of muche frute and goodnesse, to take di∣ligent héede, that you be not proude, nor glory in your selues for your good luckie and happy chaunce, and so despise the pore Iewes that were cut of from their natural stocke, to the ende that you should be grafted in their places. And if in considera∣tion héereof, it should fortune any of you to be proud and arro∣gant: or that if you waxe insolent, hautie, and swel in your lu∣stie courage: then, I woulde you shoulde take this lesson with you: which is, to haue effectually in your remembrance, that you beare not the roote of the tree (wherinto you are now em∣planted) but the roote beareth you. Do not in this sort proudly boast among your selues, railing vpon the Iewes & say: They are cut off from their stocke, which were naturall braunches therof, and are now whorled away from it, that all we should be grafted into the same stocke, and nourished euen with the same iuice and louely moisture. For I say vnto you, they wer not of purpose cutte off for your sakes: notwithstanding, it so pleased God that you shuld be plāted in their places, to drink, to sucke vp, and to féede frankely vppon the sweete licor of the same stocke. And you do also say truely, that they are cutte off, which were the true and naturall branches: but you must also further debate with your selues, wherefore, or for what cause they were so cutte off: Verily, euen for their vnbeleefes sake, and so muste you truely be persuaded. And for the same only cause, doe they nowe lie, and are scattered abrode as deade braunches from their roote, and be héere and there spurned at without pitie and regarde. And you (for your faithes sake) are planted into their naturall places, and doe fructifie with grace in their stocke and roote.

I gladly wold,* 1.14 that none of you shuld reioyce in the misfor∣tunes of an other man: but I rather wish with all mine hart, that the mischaunces or euil haps of an other man, may teach you true obedience, softenesse and sobernesse: and to learne

by their knowne infelicities,* 1.15 what alwayes you should dread and feare, if you also commit suche like iniquitie. For in as muche, as all you doe well perceiue, that God spared not his owne naturall braunches, and that it doth nothing at all pro∣fite them, to haue sprung of so good and faithfull stockes, after they had once forsaken him: then, muche more you ought with all diligence beware and take héede to your selues, that you also doe not offende God with your stubbornesse, pride or vn∣kindenesse (which are none of his naturall braunches) least he also spare not you, but cast you of in like manner, as he did those gracelesse and vnhappie Iewes. Therefore, by their fall, learne (I say) what you shoulde alwayes shunne and a∣uoide: For your felicitie and happie chaunce, doth not giue oc∣casion vnto you, of pride and to be vainly glorious: but it ra∣ther admonisheth you, and putteth you in remembraunce of the great goodnesse and mercies of God towards you. All you héereby haue good cause, to take comfort vnto your selues, that you be the electe children of God: and to yéelde therefore vnto him, condigne and most hartie thankes: and not to mocke or raile vpon them, which are now out of his grace and fauoure. They were al woorthely cut of and cast from their stocke,* 1.16 vp∣on iust and good occasion: and you are emplanted thereinto, without one iote of your deseruings. Bothe which things, I exhorte you to consider among your selues: that is, bothe the goodnesse of God towardes you, and his seueritie and sharpe∣nesse towardes the Iewes. Of the which, the first may teache you all, to be louing and kinde to him againe: and the seconde may instructe you, to forsake all hautinesse, pride, and stub∣bornesse. The sharpenesse of God is shewed agaynste the Iewes, which sunke so deepe in their darkenesse and erroure, that they made a mocke of our sauioure Christ, who was pro∣mised vnto them, so many hundreth yeares before. And as for the goodnesse of God, you your selues haue had thereof, moste ioyfull and large experience: In as muche, as you are nowe called into the worthy felowship of so great and high felicity, and that freely without your deseruings: which were once of your selues a kinde of men, bothe vtterly vngodly, of no esti∣mation

with God, and fell before him to the state of damna∣tion. Once in your liues, you haue the sinnes of your former life pardoned, and fréely forgiuen you of God: And once also in your liues, you are numbred amongst the children of God, through his only fauoure, and wonderfull loue towards you. Howe be it, you are in suche sorte numbred among his chil∣dren, that it commeth to you only of fauoure without desert: neither stande you in your estate so sure, but that throughe of∣fence, ye may fall from the same againe. God will iustly take y^t from the gratelesse and vnkinde man, which before he hath fréely giuen vnto him: onlesse he will confesse, and thankfully acknowledge the same: or otherwise, not vsing the goodnesse of God, as he ought to doe: your vnkindenesse shall destroy and bring that to naught in you, which God of his owne goodnesse hath fréely giuen vnto you. Your pride shal banishe that quite from you, which your obedience hath broughte vnto you. For which cause, onlesse ye shall earnestly take héede to youre selues, you shall be cutte againe from the Oliue,* 1.17 wherein you be nowe engrafted. And in like maner, the Iewes, if they wil chaunge and put away from them, their incredulitie and stub∣bernesse, (which hath banished them from the grace and fauor of God) and take vnto them true faithe and obedience to the gospell of Christ, they shall be planted againe into their owne stocke, from whence (with woe) they were once broken of. For faithe hathe power to restore and reare that vp againe into his good state & former perfectiō, which vnbeléefe destroy∣eth and soone ouerthroweth to naughte. For if it be reason, that you which are but Gentiles, vngodly creatures and com∣mon idolaters, be cutte off (as it were) from a wilde Oliue, and grafted into the true Oliue it self, which appertained no∣thing to your nature: then of muche more reason it shal seeme to be, that the Iewes being borne and descended of godly pa∣rentes, doe shewe the naturall liuelynesse and condition of their parentes, and to be emplanted againe into theyr owne naturall Oliue, from whence they were cutte off, by the axe of their vnbeléefe.

Brethren, I wil open one mysterie vnto you in this place,

which I should rather kéepe secrete, but that the knowledge thereof is greatly for your purposes: which is, exhorting you all:* 1.18 that in no case you be proud or vaine glorious among your selues, that you séeme at this time to be thus preferred before the Iewes. Which vice, is most reprocheful before the face of God: and the selfe same euil it was, that so greatly blinded the vnhappy Iewes.* 1.19 How be it, it did not blinde them al, and that for euer: for many of them do confesse Christe: and the other shall continue in their blindnesse, vntill such time, as the per∣fect number of the Gentiles shall be fulfilled: vnto whom, the fall of the Iewes hath thus occasioned them to be called to the gospell.* 1.20 Wherfore, the Iewes when they shall sée & perceiue, that all the world doth florish in the true profession of Christ: then shal they confesse their owne blindnesse: that is, that they looke, and haue looked for their Messias in vaine, their Citie, their temple, and their sacrifices: and that the very true Mes∣sias is come already, which is Iesus Christe oure Lorde. And thus in time,* 1.21 shall all those people of Israel be restored again to their true health & saluation, though the same (at this time) be yet partly gone away from them. And then shall the same people be worthy of their owne name, when they shall begin to behold Christ with the eyes of their faithe, & loke vpon him which is the sonne of God, and God him self. Which thing, to the end you should the better beléeue it, it was prophesied be∣fore of the Prophet Esay, that is: that the Iewes should bothe fall away from Christ, & that they should afterwards come a∣gaine to him by repentance. The one, we haue already séene to haue chanced, whereof the thing it selfe beareth witnesse, y^t the Prophet saide not amisse: And the other we ought to looke for, which is yet moste certainly to come. For thus sayeth the Prophet: There shal come out of Sion, he that dothe deliuer, and shall turn away the vngodlinesse of Iacob:* 1.22 And this is my couenant with them, when I shall take away theyr sinnes. God made once a couenaunt with the same nation: which, bi∣cause he hathe in déede made it, he will not suffer it to be done in vaine, or for no purpose: but assuredly to take effecte, euen through the occasion of some mennes faultes, which do shewe

themselues vnworthy the good promisses of God. Howebeit, there shall alwayes be some, which shall supplie the roume of the whole nation. Neither can we say, that they haue gonne so farre from the grace of God, that they cannot returne againe. Al they which cleane and sticke faste to the letter and ceremo∣nies of the lawe, and haue cast from them the gospel of Christ, be very enemies vnto God. But to the end therfore, you should not taunt or raile vpon them, God would that the thing which is so done, should be to all your commodities: in as muche, as they casting away the gospel of Christ, the same the sooner toke place with you. But all they, for as muche as they be borne of holy parents, & do also appertaine vnto that nation, which God from all others chose to him selfe for his owne proper people:* 1.23 by vertue of whose parents, they be yet dearly beloued of God: It shall folowe, that the same shall the sooner be receiued vnto grace againe, if they shall happily fall to repentance: and shall also the sooner be made partakers of y^e promisses of God (made héeretofore to their fathers) which at this present time, all we do preache. For verily, God doth not make his promisses after such a sorte (either doth entende any thing) that he may after∣wardes repent himselfe thereof, and thereuppon to chaunge his minde and purpose, as the common custome of men is to doe: but he is alwayes immutable: which, as he cannot erre and do amisse: euen so he cannot repent himself of any thing y^t he doth. God wil remember his promisse vnto the Iewes,* 1.24 whē so euer he shall sée them turne to him againe, & cast him no more away from them. Al things haue their chāge and alteration: therfore ye ought not to iest vppon the miserable Iewes that be fallen from God: specially, bicause the same was commodious & pro∣fitable vnto you. Againe,* 1.25 if they do repent and come vnto good∣nesse, you should gratifie them in their so doing. For notwith∣standing that all you were once vnfaithfull (as many of the Iewes be in these dayes:) yet did not God forsake you for euer fith it is brought to passe at this time, through his great mercie and goodnesse, that in their steade (bicause they did reiecte theyr faith in Christe) you were thereunto receiued.

And thus God suffered the Iewes to fall from the faith for

a space, vntill suche time as the Gentiles mighte haue theyr prepared pathes to come vnto it. So that, after their repen∣tance and comming againe to God (at his appoynted time when he shall call them) they shall obtaine the lyke mercie with you:* 1.26 and neither of you shall caste the other in the téethe with the others enormities, but bothe of you shal gratefie one an other, that you haue all receyued semblable mercie at the handes of almightie God: which dothe order and dispose all things with suche an vnspeakeable wisedome and councell: that all men (what so euer they be) are found subiect to sinne,* 1.27 and lacke of beléefe. Not that he him self is the author & causer therof, but that he suffereth them to fall into it throughe their owne fault and malice, and to cōtinue in the same for a space: to the ende, that thereby perceiuing the goodnesse of God in o∣thers, and their owne vnkindenesse and faulte also in them∣selues, they may be occasioned to cōfesse at the last with open mouth, that they be not saued & brought to saluation by their owne deseruings, but by the gratuitie & only mercie of God, throughe his sonne Christe: leaste they (in their pride) should blindely boast them selues, and glory in their owne strength and vertue.* 1.28 And thoughe God, in this manner worketh these things amongst men: yet he him selfe is so farre from the cau∣sing or consenting of any mannes fall into sinne or vice, that he in moste miraculous manner, and farre passing the capaci∣ties of men, turneth that thing which is naught in some, vnto others great weale & commoditie. But peraduēture, I speake further in this secrete mysterie of God, than is seemely for one man to commune with another. For waying most reuerently with my selfe, the omnipotencie of God & his secrete coūcel in this behalf, such a stunnage & amasement possesseth my spirit, that I am not able to declare and make it manifest vnto men: but only may maruell and cry out therat, saying: O the déepe∣nesse of Goddes wisedome,* 1.29 and of his abundante knowledge: whose iudgemente, no mannes reason can comprehende: and whose secrete councelles and wayes, no creature did yet euer vnderstande. For what man, (euer since the world began) knewe at any time the minde of the Lorde?

Or what man was euer (with him) of his priuie councell?* 1.30 Either who hath first giuen vnto him any suche benefite, that his goodnesse towards vs may be called a rewarde for our deseruings, and not onely rather the méere grace and kynde∣nesse of him? God hath so séene vnto the profite of man∣kinde, that though it surmounteth the knowledge and wis∣dome of men: yet verily it is after suche a sorte, that it can in no wise be amended or made more profitable. Whiche would that all wée (in suche maner) should acknowledge his bountyfulnesse towards vs,* 1.31 that we shoulde all wholly and onely depende vpon the goodnesse thereof, without any vaine truste or confidence of our owne merites: forasmuche as all our euils and infelicities that be in vs, we may iustely impute them vnto our owne selues: but all the goodnesse and the ioyes to come, doo only procéede from the mercy and loue of God: which doth bestow them vpon vs, as the one∣ly author and procurer of the same: and whose continuance also lyeth in his hands, as the onely tutor and moste graci∣ous preseruer of them. So that no man what soeuer he be, can chalenge to him selfe any parte of the due commenda∣tion thereof: considering bothe the beginning, the middest,* 1.32 and the ending of all these appertayneth vnto God, and be properly in his owne handes. Vnto whom be all honour,* 1.33 laude and glory for euer. Amen.

Notes

• * 1.1

  Iere. 31.
• * 1.2

  3 Reg 19.
• * 1.3

  3. Reg. 19.
• * 1.4

  Deutere. 9.
• * 1.5

  What they be that atteine vn¦to the saluatiō of God.
• * 1.6

  Esay. 9. Act. 7.
• * 1.7

  Psalm. 68.
• * 1.8

  The contempt of the Iewes a∣geinst the Go••∣pell of God and Christ.
• * 1.9

  The cause whi Paule discour∣seth ageinst the Iewes.
• * 1.10

  The Gentiles commodity bi the fall of the Iewes.
• * 1.11

  Roma. 1. 1. Timo. 2. 2. Timo. 1.
• * 1.12

  Paule exhor∣teth the Gen∣tiles to godli∣••nesse of life exod to be an ample to the Iewes.
• * 1.13

  Esay. 65.
• * 1.14

  To reioice at anothers fall it is not good, but it is greate godlinesse to beware by the punishment of another to fear and amend that which is amisse.
• * 1.15

  godlinesse to beware by the punishment of another to fear and amend that which is amiste.
• * 1.16

  The Iewes iustly cut of frō their stock, and the Gen∣tiles planted therin without desert.
• * 1.17

  2. Cor. 3.
• * 1.18

  An exhortatiō to the Gentiles to beware of pride.
• * 1.19

  Pride the fall of the Iewes.
• * 1.20

  The time of the Iewes con∣uersion vnto Christ.
• * 1.21

  Luk. 21.
• * 1.22

  Psalm. 13. Esay. 59.
• * 1.23

  The Iewes dearely belo∣ued of God for their parents sake.
• * 1.24

  Gods remem∣beraunce to∣wards the Iewes.
• * 1.25

  Gods mercy to¦wards the Gē∣tiles.
• * 1.26

  The Iewes and the Gentiles ioined in one faith to Christ.
• * 1.27

  God not being the author of sinne why he suffereth men to fal into sin
• * 1.28

  God beeing cleere of mans fall turneth the same to good.
• * 1.29

  Sapi. 17.
• * 1.30

  Sapi. 6. Esay. 4 9. 1. Cor. 2.
• * 1.31

  God wold we shold acknow¦lege his good∣nesse, depende, onely vppon his prouidence and not put a∣ny confidence in our owne merites.
• * 1.32

  Esay. 44.
• * 1.33

  Roma. 16.