Original Douay–Rheims AnnotationsRomans 11

Seven thousand

^[1] 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, of 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 & the faithful, so many, that ^[2] 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 than 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 Iovinian, Vigilantius, Helvidius, Wicleffe &c. and with him, Zuinglius, Calvin, &c. Who believed as he did in some things, but not in all.

• 1 God's answer to Elias of 7000, maketh nothing for the Protestants' Invisible Church.
• 2 2. Par. 17.

Not now of works.

^◦ If salvation be attributed to good works done of nature without faith & God's help, the same cannot 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 Potecaries, ever taking quid pro quo, either of ignorance, or of intent to deceive the simple.

• ◦ What works are not, & what are the cause of salvation.

God hath given.

^[1] It doth not signify his working or action, but his permission. Chrys. ho. 19. in ep. Ro. And S. Augustine saith ^[2], 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. Mat. c. 13, 14. Ro. c. 1, 24.

• 1 God is not author of sin.
• 2 Aug. Ep. 105. ad Sixtum.

Because of incredulity.

^◦ 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 as like to execute justice against them as against the Jews, as he hath done in many nations falling to heresy.

• ◦ A paraphrastical explication of the text, concerning the Jews and Gentiles, their standing, falling, rising again, &c.

According 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 his 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.

For 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.

Concluded all.

That so 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 faith and grace do merit heaven.

O depth

^[1] The Apostle concludeth that no man ought to search further into God's secret and unsearchable counsels of the vocation of the Gentiles, and rejecting the Jews, otherwise than this, that all which be rejected, for their sins be justly rejected: and all that be saved, by God's great mercy and Christ's grace be saved. And whosoever seeketh among the people to spread contagion of curiosity by seeking further after things past man's & Angel's 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 mayst 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, ^[2] 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 Scholers in Universities, which with less study may learn to be proud and curious, than to be humble, wise, and obedient.

• 1 How far to deal and to know, in the doctrine of predestination.
• 2 The Heretics' writings of predestination.