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formation of a particular state and adapted to the disposition of a particular
people。 （87） Lastly； Paul concludes that since God is the God of all nations；
that is； is equally gracious to all； and since all men equally live under the
law and under sin； so also to all nations did God send His Christ； to free all
men equally from the bondage of the law； that they should no more do
right by the command of the law； but by the constant determination of
their hearts。 （88） So that Paul teaches exactly the same as ourselves。 （89）
When； therefore； he says 〃To the Jews only were entrusted the oracles of
God；〃 we must either understand that to them only were the laws entrusted
in writing； while they were given to other nations merely in revelation and
conception； or else （as none but Jews would object to the doctrine he
desired to advance） that Paul was answering only in accordance with the
understanding and current ideas of the Jews； for in respect to teaching
things which he had partly seen； partly heard； he was to the Greeks a
Greek； and to the Jews a Jew。
（90） It now only remains to us to answer the arguments of those who
would persuade themselves that the election of the Jews was not temporal；
and merely in respect of their commonwealth； but eternal； for； they say； we
see the Jews after the loss of their commonwealth； and after being
scattered so many years and separated from all other nations； still
surviving； which is without parallel among other peoples； and further the
Scriptures seem to teach that God has chosen for Himself the Jews for
ever； so that though they have lost their commonwealth； they still
nevertheless remain God's elect。
（91） The passages which they think teach most clearly this eternal
election； are chiefly： （1。） Jer。 xxxi：36； where the prophet testifies that the
seed of Israel shall for ever remain the nation of God； comparing them
with the stability of the heavens and nature；
（2。） Ezek。 xx：32； where the prophet seems to intend that though the
Jews wanted after the help afforded them to turn their backs on the
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worship of the Lord； that God would nevertheless gather them together
again from all the lands in which they were dispersed； and lead them to the
wilderness of the peoples … as He had led their fathers to the wilderness of
the land of Egypt … and would at length； after purging out from among
them the rebels and transgressors； bring them thence to his Holy mountain；
where the whole house of Israel should worship Him。 Other passages are
also cited； especially by the Pharisees； but I think I shall satisfy everyone
if I answer these two； and this I shall easily accomplish after showing from
Scripture itself that God chose not the Hebrews for ever； but only on the
condition under which He had formerly chosen the Canaanites； for these
last； as we have shown； had priests who religiously worshipped God； and
whom God at length rejected because of their luxury； pride； and corrupt
worship。
（92） Moses （Lev。 xviii：27） warned the Israelites that they be not
polluted with whoredoms； lest the land spue them out as it had spued out
the nations who had dwelt there before； and in Deut。 viii：19； 20； in the
plainest terms He threatens their total ruin； for He says； 〃I testify against
you that ye shall surely perish。 （93） As the nations which the Lord
destroyeth before your face； so shall ye perish。〃 In like manner many other
passages are found in the law which expressly show that God chose the
Hebrews neither absolutely nor for ever。 （94） If； then； the prophets foretold
for them a new covenant of the knowledge of God； love； and grace； such a
promise is easily proved to be only made to the elect； for Ezekiel in the
chapter which we have just quoted expressly says that God will separate
from them the rebellious and transgressors； and Zephaniah （iii：12； 13）；
says that 〃God will take away the proud from the midst of them； and leave
the poor。〃 （95） Now； inasmuch as their election has regard to true virtue； it
is not to be thought that it was promised to the Jews alone to the exclusion
of others； but we must evidently believe that the true Gentile prophets （and
every nation； as we have shown； possessed such） promised the same to the
faithful of their own people； who were thereby comforted。 （96） Wherefore
this eternal covenant of the knowledge of God and love is universal； as is
clear； moreover； from Zeph。 iii：10； 11 ： no difference in this respect can be
admitted between Jew and Gentile； nor did the former enjoy any special
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election beyond that which we have pointed out。
（97） When the prophets； in speaking of this election which regards
only true virtue； mixed up much concerning sacrifices and ceremonies；
and the rebuilding of the temple and city； they wished by such figurative
expressions； after the manner and nature of prophecy； to expound matters
spiritual； so as at the same time to show to the Jews； whose prophets they
were； the true restoration of the state and of the temple to be expected
about the time of Cyrus。
（98） At the present time； therefore； there is absolutely nothing which
the Jews can arrogate to themselves beyond other people。
（99） As to their continuance so long after dispersion and the loss of
empire； there is nothing marvellous in it； for they so separated themselves
from every other nation as to draw down upon themselves universal hate；
not only by their outward rites； rites conflicting with those of other nations；
but also by the sign of circumcision which they most scrupulously
observe。
（100） That they have been preserved in great measure by Gentile
hatred； experience demonstrates。 （101） When the king of Spain formerly
compelled the Jews to embrace the State religion or to go into exile； a
large number of Jews accepted Catholicism。 （102） Now； as these
renegades were admitted to all the native privileges of Spaniards； and
deemed worthy of filling all honourable offices；