Commentary on Romans

Quest. 1. Of the general scope and intendment of the Apostle in this chapter

1. The Jews had two special bulworkes as it were, which they used in defense of themselves, the one was, that the promises of God, were made unto them, and therefore they could not miscarry, the other that they had the law, by the keeping whereof they hoped to be justified: These two bulworkes the Apostle beateth down: as in the former Chapter, he shown, that the promises of God belonged not to all, but to the true Israel of God: so in this Chapter, he shaketh the other part of their foundation, showing that it is not the righteousness of the law, but of faith, whereby we are justified before God: Martyr.

2. And more particularly the Apostle by occasion of those words, chap. 9. verse 32. That the Jews obtained not righteousness, because they sought it by the works of the law, not by faith, reproveth in this Chapter three errors of the Jews, and delivereth these three verities, as opposite unto them. 1. whereas the Jews believed to be justified by the works of the law, he showeth that there is another kind of righteousness, namely of faith, whereby we are justified before God, to v. 9. 2. whereas the Jews thought, that the Gospel of Christ and the doctrine of first was not available, but only for those of the circumcision, which question did much trouble the Church, for the deciding whereof a Council of the Apostles was called together, Act. 15. the Apostle showeth, that herein there is no difference at all, between the Jew and the Gentile: to v. 14. 3. he also showeth, that the Gospel of Christ was as well to be preached unto the Gentiles as the Jews, which was another thing whereat they of the circumcision did stick: & this the Apostle declareth at large from v. 14. to the end: Tolet annot. 1. Faius.

Quest. 2. How Saint Paul prayeth for their salvation, whom in the former Chapter be shown to be rejected of God.

v. 1. Mine hearts desire and prayer, &c. 1. Tolet answereth unto this question, that praedictio non necessitatem imponit, &c. the foretelling of a thing imposeth not a necessity, it only foreshoweth what is to come; and therefore though Saint Paul had foretold in the former Chapter of the rejection of the Jews, yet he might pray for their conversion, &c. annot. 1. But this doth not satisfy, for if S. Paul had foretold of their rejection, and yet should pray, for their salvation, he should have prayed against his knowledge: 2. Pet. Martyr answereth, that before he entreated of election and reprobation, which cannot be altered, and therefore there he turneth himself unto wishing and vowing, that he might be accursed, so they were saved, not unto prayer: but here he treateth of the justice of faith, which is the gift of God, and may be attained by prayer: but neither doth this satisfy, for it is in vain to pray for faith to be given unto them, which are not elected, for to them it cannot be given.

3. Therefore this is the better solution; that although Saint Paul knew in general, that the nation of the Jews was cast off, yet neither were all in particular rejected, as he saith, c. 11.1. hath God cast away his people? God forbid; for I also am an Israelite: and for such the Apostle might pray: neither yet were they cast off forever, but for a time, until the fullness of the Gentiles were come in: and therefore he prayeth for their conversion, which was expected, and whereof he prophecieth, c. 11. Pareus.

Quest. 3. Why the Apostle doth thus insinuate himself, by professing his love unto the Jews. v. 1.

1. The Apostle being to entreat of the falling away of the Jews, and of the vocation of the Gentiles, a matter very odious unto the Jews, first doth use this insinuation, that they should not think, that he spake of any evil will unto his nation: like as Physicians do anoine the lips of the cup, which containeth the bitter potion, with honey, least at the first the patient tasting the bitterness thereof, should reject it, and rhetoricians do first seek to procure the favor and good will of their auditory: so the Apostle being to deliver the truth, would first avoid all needless offense: And if the property of the scorpion be, first with his foreclawes to lay fast hold on a thing, that it may sting with the tail: much more is it lawful to fasten upon men's affections, to heal them, and do them good. 2. But while this way and method of insinuation is taken, Preachers must take heed that they offend not in flattery, and use nothing but gloasing insinuations as the false Prophets, that preached nothing but pleasing things to the people, & sowed pillows under their elbows: Ezech. 13.3.

And again it must be considered, when such discreet insinuation attempered with friendly admonitions is like to do good, and when the disease is desperate, for then sharp speech, and rough and tart reprehensions are most seasonable: as our Blessed Savior spared not the Pharisees, but called them a generation of vipers, and Hypocrites: and Herod he •••• meth a fox: as Paul called Ananias painted wall, Act. 23.3. Martyr.

Quest. 4. How the Jews are said to have zeal but not according to knowledge.

1. That which the Apostle here calleth zeal, is nothing else, but indignatio ob rei amatae 〈◊〉 , an indignation or grief for the hurt done unto a thing, which is loved, with a desire to repel the wrong offered: Par. or ob amantis iniurtam, for the wrong offered to the lover, when either he cannot enjoy the thing loved, or hath other partners: Mart. but this latter is properly called jealousy, the other zeal: the first is of God, toward us; he is said to be a jealous God, when as his people, whom he loveth, go a whoaring after others: the other is toward God, when his faithful servants, are zealous of his glory, to see it any ways hindered or empayred: so there are three things concurring in zeal: first a thing must be vehemently loved, secondly a wrong is offered either to the lover, or to the thing loved, thirdly, there must be thereupon a grief and indignation conceived.

2. The Apostle here maketh two kinds of zeal, there is a right and prefect zeal joined with knowledge, and an erroneous zeal, which hath no knowledge: but more distinctly zeal may be thus considered: there is a true and unfeigned zeal, and a dissembling and pretended zeal: of this kind was the zeal of the false Apostles, Gal. 4.17. They are jealous over you amiss, they would exclude you, that ye should altogether love them: they seemed to bear a great zeal and love unto the Galatians, but it was only for their own advantage: and such was the zeal of Demetrius to Diana, Act. 19. because his profit was hindered by the decay of Dianaes worship: but a true and unfeigned zeal is that, when one seeketh only the good of that which he loveth, without respect to himself: as Saint Paul was thus jealous over the Corinthians, to seek to join them for their own good unto Christ. 2. Cor. 11.2. Now of this unfeigned zeal there are two kinds: one which hath knowledge, the other is without: and this is of two sorts: for there is here a twofold knowledge required, both of the thing which is desired and affected, and of the wrong which is offered: the Jews wanted one of these: for they had a knowledge of God, though not perfect, but they were ignorant of the other: they thought the worship of God to •• nsist in the rites and ceremonies of the law, and so God's glory to be hindered by the Preaching of the Gospel: the Gentiles were ignorant of both: for neither had they the knowledge of God at all, neither did they know the way how to worship him: and so were ignorant, what hindered or furthered God's glory.

3. Now in that the Apostle maketh this as a reason, why he wished well unto them, and prayed for them, because they had zeal; though not according to knowledge, this doth not justify their zeal, or prove that we may rejoice or take delight in anything that is evil: but because their zeal was a good thing in it self, and they failed in the manner only, the Apostle so far commendeth them; as it is said, that Christ loved the young man, that professed his obedience and observance of the law, though he were far from perfection, Mark. 10.21. because he saw some good things in him: So the Apostle commendeth the zeal of the Jews here.

4. Origen here observeth, that as the Apostle saith of zeal, that they had a kind of zeal, but not according to knowledge; the like may be said of faith, charity, and other graces, that men may have them after a sort, but not according to knowledge: as he hath faith without knowledge, that is ignorant, that faith without works it dead: and so he hath charity without knowledge, that beasteth of it before men.

Quest. 5. Why the Jews are said to stablish their own righteousness. v. 3.

1. Theodoret thinketh it is called their own righteousness, because now the law was ceased, and the observation of the rites and ceremonies thereof: so also Gorran understandeth it of the ceremonies of the law, which now were abolished, and of the traditions, which themselves had invented: but the Apostle meaneth principally the moral law, and that works thereof.

2. Augustine thinketh it to be so called, their own righteousness, that is, an humanes and imperfect righteousness, because they were not able to fulfill the law, tract. 26. in Job. so also Anselm: 3. Lyranus, because the law was given them, and so the righteousness thereof, they took peculiarly to be theirs, excluding the Gentiles. 4. Chrysostom saith •• is termed theirs, because it consisted in their own labor, whereas faith was the gift of God without their labor. 5. Origen saith, their own righteousness was that which so seemed unto men, but did not make them just before God: so also Tolet, as the Apostle saith, Rom. 4.2. If Abraham were justified by works, he hath wherein to rejoice, but not with God. 6. But properly that is called man's own righteousness, which is supposed to be inherent in him, & is wrought by his own works and labor; that is God's righteousness, which is without man, and extrinsically is applied unto him by faith.

3. This proper justice of man signifieth not such righteousness, as man seeketh to work of himself, but even such as man worketh by grace: for God's righteousness and man's are opposed not only in respect of the cause and beginning, but in the form and manner how it is applied, the one by faith, the other by works, and in the subject: the righteousness of faith is inherent in Christ, and applied to us by faith: the other hath man for the subject thereof.

4. The Jews in refusing this righteousness of God, commit three great faults: 1. they are ignorant of true righteousness by faith. 2. they ambitiously seek to be justified by their own righteousness. 3. they are contemners of God's righteousness, which is by faith, and will by no means be subject unto it.

Quest. 6. How Christ is said to be the ende of the law.

The end of a thing is taken four ways: 1. for the determination and extremity, and final ending of it: as Psal. 3.19. Whose end is damnation. 2. it is also taken for that which first moveth the agent, and for the which all other things are intended. 3. the end, is the scope and mark, which is aimed at, as the end of faith is the salvation of our souls: 1. Pet. 1. 4. the end also of a thing, is the perfection thereof: as love is said to be the end of the commandments: 1. Tim. 1.5. according to these diverse acceptions, is this place diversely interpreted.

1. Some take it in the first sense, that Christ ended the ceremonies and legal rites: in which it is said, the law and the Prophets were unto John, Matth. 11. but this is not the meaning here: for thus Christ was an ende only to the ceremonial, not to the moral law.

2. The second way Christ is the end of the law, but not directly: for in general the law was ordained to make man righteous, and to justify him by the keeping thereof: but seeing this righteousness could not be obtained by the law, nor in the law: the law bringeth us unto Christ, and in him we obtain righteousness, which the law required but performed not: so then the end of the law, which was to justify a man, is fulfilled in Christ: thus Chrystsost. quid vult lex hominem iustum facere, &c. what would the law make a man just, &c. this the law could not effect, but Christ hath effected it: so Melancthon: Christ is the perfection of the law: donat id, quod lex requirit, he giveth that which the law requireth, that is, justification by saith in Christ, who hath fulfilled the law for us: so also Beza.

3. Christ also is the end and scope aimed at in the Old Testament; all the Prophets gave witness and testimony unto Christ: as Lyranus citeth R. Selam, and other learned Hebrews, that confessed, that vniuersi Prophetae non sunt locuti nisi ad dies Messiae, that all the Prophets did not otherwise speak but having relation to the Messiah: as our Savior saith, John. 6.26. Moses wrote of me.

4. Christ also is the perfection and consummation of the law, in fulfilling and performing it: he hath perfected the ceremonial law, being the substance, whereof the ceremonies were but shadows: he hath performed the moral law, both in his active obedience, in fulfilling every part thereof, by his holy life, and by his passive obedience, in bearing the curse and punishment due by the law for us: and in this sense Augustine saith, Christus sinis legis perficiens, non interficiens, Christ is the perfiting, not the destroying end of the law. tract. 55. in John.

Of all these, the second and last interpretation are most agreeable to the scope of the Apostle: who in these words bringeth a proof of that which he said before, that the Jews were ignorant of the righteousness of God, because they were ignorant of Christ the true end of the law: both directly in respect of Christ who fulfilled the law, and was in all things obedient unto it, which thing the law intended: and indirectly in respect of us, whose weakness it discovereth in not being able to keep the law, and so directeth us to Christ, being therein a schoolmaster to us, as the Apostle saith, Gal. 3. •• .

Quest. 7. How Christ is said to be the end of the law, seeing the law requireth nothing but the justice of works.

The law is taken two ways. 1. more largely for the whole doctrine contained in Moses, and the Prophets; and in this sense, the law directly maketh mention of Christ, as in this place Saint Paul doth prove the righteousness of faith by the testimony of Moses, as our Savior himself also saith, had you believed Moses, you would have believed me, he wrote of •• . John. 5.46.

2. The law is taken more strictly for the precepts only of the moral law, wherein although faith in Christ be not directly commanded, yet it is implied and intended: in which sense Christ is said to be the end of the law in these three respects. 1. in respect of his personal obedience and righteousness, which the law required. 2. in regard of the satisfaction by Christ's death for the punishment due by the law. 3. and in justifying us by faith in him, that is our righteousness: whereunto the law bringeth us as a schoolmaster leading us up by the hand: as the glass showing the spots, doth admonish the beholder to mend them; so the law discovering our sins sendeth us to seek out the only true Physician to heal them.

Quest. 8. That Christ is not the end of the law, that we by grace in him should be justified in keeping of the law.

1. Pererius saith that Christ is said to be the end, that is the perfection and consummatiō of the law, quia fide in Christo impetratur gratia, &c. because that by faith in Christ grace is obtained, to fulfill and keep the law: dispute. 1. numer. 2. and Stapleton Antidot. p. 617. insisteth upon the same point, that by this fulfilling of the law, which we obtain by faith in Christ, we are justified.

Contra. 1. We deny not but this also is one of the ends of our coming to Christ to show our obedience in keeping God's commandments, as Zechariah saith in his song, Luk. 2.75. That we being delivered out of the hand of our enemies, should serve him, &c. in holiness, and righteousness all the days of our life: yet this is neither required, as the principal end, which is to be justified by faith in Christ, as here the Apostle saith: neither is this our obedience enjoined to that end, that we should be justified thereby: for we are justified by faith, before we can bring forth any fruits of obedience, and therefore by such works, as follow our justification, we are not justified: and beside our obedience is imperfect, and cannot justify us in the sight of God: but this our obedience is necessary to show our conformity unto Christ, and to justify our thankfulness for the benefit received by Christ, and to be a pledge and an assurance of our perfect regeneration in the next life.

2. Herein then Christ is the end of the law, that we by faith in him, which hath fulfilled the law perfectly, should be justified without the fulfilling of the law in our selves. 1. for the Apostle saith not Christ is the end of the law to everyone fulfilling the law, but to everyone that believeth. 2. this end, would take away the force of Christ's death: for, to give us grace to fulfill the law our selves, it was not necessary, that Christ should have died: for he might by his divine power without his death, have conferred that grace upon us. 3. and again, if Christ gave us power to keep the law our selves, this were to establish our own righteousness: for that is our own righteousness, which is performed by us, though not by our own strength: but the doctrine of faith doth not establish our own righteousness.

Quest. 9. What life temporal or spiritual is promised to the keepers of the law. v. 5.

1. Origen upon this place thinketh, that the law only promised to the observers thereof temporal not eternal life: so likewise Theodoret, Ambrose, Anselm, Lyranus, Tolet, annot. 5. Pererius dispute. 1. numer. 3. do understand it of escaping only corporal death, which was inflicted upon the transgressors of the law, as idolaters, adulterers, murderers: But this were no great benefit, seeing many ungodly men might be free from these offenses, which by the law were punished by death, and yet in other points might be offenders against the law.

2. Augustine lib. de. spirit. & lit. c. understandeth it of the spiritual life of faith, and justification thereby: per fidem concilians iustificationem, facet legis iustitiam & vivat in ea, &c. he that hath obtained justification by faith, doth the righteousness of the law, and may live thereby: But this were to confound the law and the Gospel: whereas the Apostle here speaketh only of the righteousness, which the law requireth.

3. The law then promised eternal life unto the observers thereof, but that it was impossible for any perfectly to keep the law: so Chrysostom well interpreteth, that men should have been justified in keeping of the law, if it had been possible, but because it was not possible, iustitia illa intercidit, that justice falleth to ground: our Savior also saith, If thou wilt enter into life keep the commandments, Matth. 19.16. meaning eternal life, as the young man had asked the question, what he should do to have eternal life: Pererius answereth, that this must be understood of a just man, which out of a lively charity keepeth the commandments: But Christ there speaketh not of the justice of faith working by love, but of such keeping and observing of the commandments, as the law required, if any could have attained unto it: for as the question was, not of believing, but of doing, what shall I do, so Christ maketh his answer, of such justice, as was required by the law.

4. But if the law do promise and propound eternal life to the observers and keepers thereof, how doth the Prophet Ezech. c. 20.25. call them statutes, that are not good: the answer is, that the law of it self, promiseth life, but in respect of man's weakness, that is not able to keep the law, it is not good, because it bringeth death: and so Moses saith, Deut. 30.15. I have set before you this day, life and death, &c. the law was life to them, that had power to keep it, which none have in this life, but death unto the trangressors; Faius.

Quest. 10. Whether Paul did of purpose allege that place of Moses. Deuter. 30.12. or allude only unto it.

1. Some think, that Moses in that place directly speaketh of the law, according to the literal sense, and Saint Paul by a certain allusion, applieth that unto faith, which Moses uttereth of the law: so Theodoret, Chrysostom, Oecumenius: likewise Tostatus upon that place, Paul per quandam concordantiam transtulit ad fidem, Paul by a certain agreement hath translated this place, and applied it unto faith: Vatablus also saith, that Paul followeth not Moses sense, but some words: But this would extenuate the force of S. Paul's argument, if he should allude only unto this place of Scripture, and not confirm that which he intended by the same: and the Apostle himself saith, that the justice of faith thus speaketh: that is, as Origen expoundeth, Christ, who is our justice by faith, thus speaketh by the mouth of Moses: wherefore Moses in that place speaketh of the justice of faith.

2. Some think that S. Paul followeth not the literal, but the mystical sense of Moses: thus Lyranus thinketh that the book called Deuteronomy, the second law, was a figure of the Gospel, which was indeed a new and a second law: and that this was figuratively spoken of the gospel, that as they needed not go to heaven, or to the furthest parts of the Sea to fetch the Law, because it was near them, as it were put into their mouth by Moses: so neither need they now seek far for the knowledge of Christ, either to heaven or hell, seeing he was evidently preached by the Apostles: this sense also followeth Bellarmine de grat. & liber. arbit. lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place, is evident, because he showeth the facility of them: it is in thy mouth and heart to do it, &c. but it was not so easy a thing to perform the Law: Bellarmine answereth with Tostatus, that Moses speaketh not of the performing, but of the knowledge of the law: whereas the words are directly, to do it: Sotus in his commentary thinketh that Moses speaketh of the external observation of the law, which was ready at hand, but for the internal and spiritual obedience they were to expect further grace: But Moses speaketh directly of the inward obedience, it is in thy mouth, and in thy heart, &c.

3. Some think that the Apostle applieth that testimony uttered by Moses of the law unto the Gospel, by an argument from the less to the greater: that if Moses gave such commendation of the law, much more is it true of the Gospel: But the Apostle showeth the justice of faith to be a far different thing from the justice and righteousness of the law, and therefore not to differ only as the less and greater, but as things of a diverse nature.

4. Wherefore it may be more safely affirmed, that the Apostle citeth this very place out of Moses: as Origen thinketh, haec à Deuteronomio assumpta sunt, these words are taken out of Deuteronomy: yet the Apostle as an interpreter alledgeth them, omitting some things in Moses, and inserting some other by way of exposition: as that is, to bring Christ again from above, and to bring Christ again from the dead: and some words he altereth, as that which Moses calleth the Sea, S. Paul nameth the deep, which in effect is the same: to this purpose Iun. in parall. 16. lib. 2. Faius: and Pet. Martyr affirmeth that it is so evident a thing, that Moses here speaketh of Christ, that certain great Rabbin's among the Jews confess that Moses in all that 30. chapter of Deuteronomy, hath reference to Christ: yet Pareus inclineth to think S. Paul here useth but an allusion to that place of Moses. dub. 6.

Quest. 11. Whether Moses in that place directly speaketh of the righteousness of faith.

1. Tolet annot. 6. and likewise Cajetan which take this place to be alleged by Moses in the literal sense, do think that Moses speaketh of the circumcision and conversion of the heart unto God, which belongeth unto the righteousness of faith: that when God should convert and turn their hearts, they should then not find it an hard and difficult thing to keep the commandments of God: Pet. Martyr much dissenteth not, that Moses then simply speaketh not of the precept of the law, but vt iam per gratiam facile factu erat, but as now made easy by grace and faith in Christ: so also M. Calvin denieth not but that Moses in that place speaketh of the observation of the law: but ex suo fonte diducit, he fetcheth it from the fountain, and original thereof, namely the justice of faith.

2. Some think that Moses in that place speaketh not only of the law, sed de vniuerso doctrina, but of the whole doctrine, which he hath taught, which was not only legal, but contained many evangelical promises: But the words of Saint Paul are against both these interpretations: The righteousness, which is of faith speaketh on this wise, &c. and this is the word of faith, which we preach, therefore Moses only in that place speaketh of the word of faith.

3. Wherefore their opinion is to be preferred, who think that Moses in that place directly treateth of the doctrine of faith, and not by way of consequent only as Junius well observeth, because Moses saith, this commandment which I command thee this day, but that day Moses delivered not the precepts of the law, which were given before, but of faith: and so the Apostle ex consilio Mosis, by the counsel and according to the meaning of Moses himself, applieth this place unto Christ, Iun. lib. 2. parall. 16. so also Faius: est apposita loci applicatio, &c. it is a fit application of that place: likewise Osiander, it is no doubt, but that S. Paul appositissime allegaverit, most fitly & aptly applied that place of Moses to his purpose.

Quest. 12. By what occasion Moses maketh mention in that place of the Gospel, and of the meaning of the words.

1. Origen thinketh that Moses, and the Apostles intendment is this, to show, that Christ is everywhere: that he is not only in heaven, and in earth but in every place: to the same purpose Haymo: he instructeth us by these words, ne putemus Christum localem esse, that we should not think that Christ is confined to a place: But this is not to the Apostles purpose, for of this point, there was no question.

2. Theodoret expoundeth it of curiosity: that no one should curiously inquire, how Christ ascended into heaven for us, and overcame death: to the same purpose Pet. Martyr: quis ascendet in coelum, vt haec videat, &c. say not, who shall ascend into heaven, to see this, or go down to the deep, to be certified of Christ's victory; the word is in thy mouth and heart: it sufficeth thee to believe these things, to have been performed by Christ.

3. Anselm doth understand Moses and Paul to speak of incredulity, that no man should doubt of the ascension, and descension of Christ: so also the ordinary gloss. do not say, who hath ascended into heaven, that is, none shall ascend to heaven, pro iustitia fidei observata, for observing the righteousness of faith, nor shall descend to hell, for not observing it: for this were to deny the ascension, and descension of Christ.

4. Lyranus applieth it to the certainty of the knowledge of the Gospel, tollitur omnis excusatio, &c. all excuse is taken away, they cannot be ignorant of the Gospel being preached and testified by the Apostles, as the Jews needed not under Moses to have sent far or near to have the law made known unto them, seeing it was at home even at their doors: to the same purpose Bellarmine lib. 5. de grat. & liber. arbit. c. 6. so also Osiander applieth it to the certainty of the preaching of the Gospel by the Apostles, which shall be so lively declared, that they shall not need to wish, any to go to heaven, or to descend into the deep, to bring unto them the word of promise, seeing Christ hath already performed these things for them.

5. Chrysostom understandeth this place of the facility of the justice of faith, in respect of the law: that there is no great thing required to be performed by our selves, as to ascend to heaven or descend into the deep: licet tibi domi sedenti salutem consequi, thou mayest even sitting at home, obtain salvation, though thou go not over thy threshhold: Faius also to the like purpose showeth, how Moses in that place, and S. Paul here show, how the law is fulfilled for us in Christ: that God requireth not of us any difficult or impossible work to be performed by us, to ascend into heaven, or descend to hell, to be delivered frō the one, and to obtain the other by our own works: for this were to call both the ascension and resurrection of Christ into question: but Christ by his resurrection & ascension had performed for us the work of our redemption: This is some part of the Apostles meaning, but not all.

6. Wherefore this is the meaning of the Apostle: as he shown before what the justice of the law required, namely perfect obedience to be performed, in our selves, which being a thing impossible, there must needs remain a doubt and despair both of obtaining heaven, and in escaping hell: so now he declareth the nature and property of justifying faith: first per 〈 in non-Latin alphabet 〉 , by removing that which is contrary to faith: secondly, per 〈 in non-Latin alphabet 〉 , by declaring that which is thereunto agreeable. And for the first, whereas there are two special doubts, that trouble the mind, how we may obtain heaven and escape hell: the Apostle showeth, that the righteousness of faith taketh away both these doubts: first no man is now to say in his heart, who shall ascend for me into heaven to bring me thither, for Christ hath done it already: and this were to bring Christ again from thence to become man for us, and so to ascend again: neither is any man now to make questiō, how he shall escape hell, or who shall descend thither for him: for Christ by his death hath delivered us from thence: faith in Christ doth deliver us from all doubt, he therefore that hath his faith grounded upon the passion, resurrection ascension of Christ, shall no longer be perplexed in his mind, as they are which hope to be justified by the law, thus Calv. Beza, Par. So then he showeth two notable differences between the law & the gospel: the one requireth things impossible to be done, namely, the complete and perfect obedience of the law, and so leaveth the mind in doubt and despair of salvation: but the Gospel requireth not anything impossible to be done by us, but only to believe in Christ, and so it freeth us from all doubt and despair.

Quest. 13. Of these words, the word is near thee, &c.

1. Whereas the Latin translator hath, what saith the (Scripture,) this word (Scripture) is not in the original: therefore the same nominative case must be supplied, which is expressed before, the righteousness of faith, speaketh on this wise, &c. as before he shown what was not agreeable to the doctrine of faith, to make doubts of salvation, or to seek to be justified by the law: so now he declareth the true property of justifying faith, which requireth no great act to be performed by our selves, but only to believe in Christ.

2. The Septuagint add beside, in thy mouth, and in thy heart, (in thy hands, ) which addition Pet. Martyr thinketh nothing to hinder, but to help the Apostles meaning, because that which we believe in the heart, and confess with the mouth, must be confirmed by the work of our hands: but it rather crosseth the Apostles meaning, to make mention here of works, which the justice of the law required: but the justice of faith saith otherwise: and Lyranus gloss is here superfluous and idle, that the Apostle speaketh, in casis mortis, in the case of death, when as there is no time of working, that then it is sufficient to believe with the heart, and confess with the mouth: whereas the Apostle generally treateth of the justice of faith, how it is sufficient to salvation unto all.

3. And whereas the Apostle saith, it is near thee, in thy mouth, &c. 1. The meaning is not, it is near thee, that is, consentancum rationi, agreeable to reason: Hug. gloss. for Christ preached things far beyond human reason. 2. Vatablus referreth it to the preaching of the Apostles: this word of faith was in their mouth and heart. 3. Osiander likewise applieth it to the multitude of believers, this doctrine of faith which so many thousands believed, was not remote or far off. 4. Pet. Martyr expoundeth it of the knowledge and understanding of the mysteries, which were hid before: nobis fit prope per fidem, quod per naturam est remotissimum, that is near unto us by faith, which was before most remote and far off. 5. But the fittest interpretation is, that the Apostle showeth the facility of the righteousness of faith, that God requireth no hard work of us, to cross the Seas, and climb up the mountains, or take long journeys to seek out our salvation: but by the grace of God's spirit, this faith is planted in our hearts, and confessed with our mouths, and nothing else doth God require unto salvation: so Chrysost. in ore & cord tuo salutis causa, in thy heart and mouth is the casue of salvation: so Oecumen. brevis salus nihil indigens externis laboribus, salvation hath but a short cut, it needeth not external labor: facile credere animo & ore confiteri potes, &c. thou mayest easily believe with thy mind and confess with thy mouth, by the operation of the spirit, Calvin: and it seemeth to be a proverbial speech to show the readiness and facility of that which is in the heart and mouth: as it is said Psal. 81.10. Open thy mouth wide, and I will fill it, Faius: so Lyranus, ostenditur iustitiae per fidem Christi facilitas, the facility of righteousness by the faith of Christ is shown: And here Origen's distinction may be received, who saith that two ways is Christ near us, possibilitate, in possibility, and so he may be near unto unbelievers, for they may have grace to believe: and efficacia, in efficacy and power, and so he is near unto those, which actually by the spirit do believe with the heart and confess to salvation.

4. But where the justice of faith is said to be easier then the justice required by the law, that is not understood in regard of the beginning and efficient cause of faith: for man hath no more power to believe of himself then to do good works: for it is God that worketh i • us both the will and deed, Philip. 2.13. but the righteousness of faith is easier, in regard of the manner of the work: because the law requireth the obedience thereof to be performed by our selves: but faith referreth us, for the performing of the law unto Christ: Neither doth our salvation depend upon the force and efficacy of faith, but upon the worthiness and virtue of Christ apprehended by faith: as when a sick man walketh leaning upon his staff, it is his staff that stayeth him, not his hand, which only layeth hold upon the staff: The justice of the law is, as if a weak and sick man should be enjoined to stand by himself without a staff, but faith showeth how our weakness is propped and held up by other helps • s when a sick man layeth his hand upon a staff.

Quest. 14. How Moses that preached the law, is alleged, for justification by faith.

Ob. The objection is made out of that place, John. 1.17. The law was given by Moses, but grace and truth came by Jesus Christ, &c. but if Moses also taught justification by faith, then grace also came by him. Answ. 1. Pet. Martyr answereth, that Moses is said to give the law, because his principal intendment was to propound the law: yet he giveth testimony also to the Gospel, because Christ was the ende of the law, as the Apostles in the New Testament preach repentance, which belongeth to the law, but their principal scope and intent is to set forth the faith of the Gospel. 2. Hereunto for more full answer may be added, that the law given by Moses is taken two ways, either strictly for the precepts of the moral law, and so Moses was the minister of the law only and not of grace, or for the whole doctrine delivered by Moses, wherein also Evangelical promises are contained.

Quest. 15. How Christ is to be confessed.

v. 9. If thou shalt confess with thy mouth, &c. 1. S. Paul here placeth the confession of the mouth first, both because he followeth that order which Moses did, who nameth it first, and for that we do not know the faith of others, that believe in Christ, but by their confession, Mart. Pareus.

2. By confession is understood not a bare and naked acknowledgment of Christ, but the invocation of his name, believing in him, giving praise unto him, and whatsoever belongeth unto his worship: and this must be such a confession, as is joined with the belief of the heart: and not with a general and historical belief only, such as the devils have, but a confident trust in Christ, in believing him to be our redeemer and Savior.

3. Here we are to consider of four sorts of men. 1. some neither confess Christ, nor believe, and they are atheists. 2. some believe and confess not, they are timorous and fearful, as Peter when he denied his Master. 3. some confess and believe not, such are hypocrites. 4. some both confess and believe, and they are right Christians.

4. The Apostle maketh special mention of the raising of Christ from the dead. 1. because this was the most doubted of, his death the Jews and Gentiles confessed, but his resurrection they would not acknowledge, Mart. 2. and unless Christ had risen again, all the rest had profited us little, because in his resurrection he obtained a perfect victory over death, hell, and damnation, Calvin. 3. and this article of Christ's resurrection, praesupponis alios articulos, presupposeth other articles of the faith, and taketh them as granted: as if he rose, he died, and his death presupposeth his birth, Gorran.

Quest. 16. How Christ is said to be raised by God.

1. By God in this place is not necessary to understand the person of the father: but the power of the Godhead in the whole Trinity, whereby Christ as man was raised up: So Christ as man was raised up by the power of his father: but as he is one God with his father, so he is said to raise up himself, John. 2.18. Christ is also said to be raised by the spirit of sanctification, Rom. 1.4. so then Christ is here considered three ways, as being one God with his father, as the second person in the Trinity, and as he was man: as he is God he only raiseth, is not raised, as he is man he is only raised, and raiseth not, as he is the Son of God he both raiseth himself, and the father raiseth him: the father raiseth the Son by the Son, and the Son raiseth himself by the spirit of sanctification: whereby he was declared to be the Son of God, Rom. 1.4. Pareus annot. in v. 9.

2. And generally concerning the works of the Trinity, there is a threefold difference to be observed: for there are some works wherein the Blessed Trinity do concur together, both in their divine essence and persons, and they are joint workers, as all those which are called extra, works without them: as all things now ruled and governed by God's providence, are so governed by the whole Trinity, as John. 5.17. My Father worketh hitherto, and I work: and the spirit of God also worketh, Psal. 104.30. If thou send forth thy spirit they are created: some works are proper and peculiar unto the glorious persons of the Trinity, as those which are called ad intra, the inward works: as the father begetteth, the Son is begotten, the holy Ghost proceedeth: these are so peculiar unto each of them, that what is proper to one, agreeth not unto another: and thirdly, some works there are, wherein the Blessed Trinity concurreth in their divine power and essence, as they are one God, yet with a special relation to their persons: as God the Father, Son, and holy Ghost, both created, redeemed the world, and sanctify the elect: but the work of the creation is specially ascribed to the person of the Father, the redemption to the person of the Son, the work of sanctification to the person of the holy Ghost, considered together with their infinite and omnipotent Godhead.

Quest. 17. Whether to believe in the heart be not sufficient unto salvation, without confession of the mouth.

v. 10. With the heart man believeth unto righteousness, and with the mouth he confesseth to salvation. 1. Lyranus thinketh, that the Apostle only giveth instance here of those, which are in casis mortis, at the point of death, in whom it is sufficient to believe and confess, when they have no time to work: But the Apostle describeth one general way and rule whereby all are justified.

2. The Greek scholiast thinketh, that whereas the belief of the heart is sufficient, yet mention is made of confession in two respects, both in regard of others, which by this confession are to be instructed, and the time of persecution, when it is necessary to make public confession of the faith: But this which the Apostle requireth is to be performed of every believer, and at all times.

3. Bellarmine inferreth out of this place, fidem non sufficere ad salutem, that faith is not sufficient unto salvation, but that the confession of the mouth, and other works are also required as causes concurring unto salvation: which place, he saith is so evident, that in the colloquy at Altenburge, one for ad salutē, to salvation, would have put, de salute, of saluatiō.

But we are not driven to such a straight, as to use any such shift: we will send Bellarmine to his ancient Cardinal Tolet, who upon this place thus writeth; oris confessio nos non iustificat à peccato, &c. sed iustificati tenemur eam palam profiteri, &c. the confession of the mouth doth not justify us, but being justified, we are bound publicly to profess it, that we may obtain everlasting salvation, &c. confession then of the mouth is not required as a cause of salvation, because it is no part of iustificatiō, but as a necessary effect that followeth.

4. Pet. Martyr thinketh, that by salvation here is not understood, as in the former verse, the remission of sins, but vlteriorem perfectionem, a further degree of perfection in them that are justified: as the Apostle in the same sense biddeth us to works out our salvation with trembling and fear, Phil. 2. so also Gorran interpreteth, ad salutem, to salvation, ad salutis perfectionem, to the perfection of salvation: But this were to give way unto them, which ascribe only the beginning of salvation unto faith, and the perfection unto works.

5. Wherefore the Apostle maketh not here confession the cause of salvation, as belief is of justification: but faith is the cause also of confession, which is required, not as a cause, but tanquam medium, as a way and mean unto salvation: for justification and salvation, are here to be considered as the beginning and ende: by faith we are justified, which faith must bring forth lively fruits, as the confession of the mouth, and the profession of the life, before we can attain to salvation: to this purpose Pareus dub. 8. likewise M. Calvin saith the Apostle showeth only how a true faith may be distinguished from a feigned faith: the faith which justifieth must be such a faith as bringeth forth lively fruits, as the frank confession of the mouth: And Beza addeth, that the Apostle maketh faith and belief here the cause both of justification, and of salvation, because the confession of the mouth, to the which salvation is ascribed, is an effect and fruit of faith: and so according to that rule in Logike, causa causae, est causa causati, the cause of the cause, is the cause of that which is caused by that cause: And so as Beza well concludeth, confession is via qua pervenitur, the way whereby we come unto eternal life: as also other good works in the life are the way, but not the cause: which, as Origen collecteth, are here also included, under confession: for he cannot confess Christ to be risen from the dead, which doth not walk in newness of life: as the Apostle saith, which God hath ordained for us to walk in them, Eph. 2.10. now we use to walk in the way.

18. Quest. Of these words, Whosoever calleth upon the name of the Lord, shall be saved, v. 13.

1. The word here translated ( saved ) in that place of the Prophet Joel, 2.32. signifieth to be delivered, which in effect is all one: the Septuagint, reading 〈 in non-Latin alphabet 〉 , shall be saved, do put the consequent for the antecedent: for he that is delivered, shall consequently be saved: the Prophet there prophesieth of the spiritual benefits, which the Church of God should receive by the Messiah, and so we are here to understand, not any temporal, but a spiritual and eternal deliverance.

2. This sentence is brought in by the Apostle upon these two occasions, both to prove his former general proposition, that God is rich in mercy to all both Jew and Gentile: for the Prophet generally saith, whosoever, excluding none, whether Jew or Gentile: Calvin: as also the Apostle showeth the difference between the justice of the law, which requireth doing, and the justice of faith, which requireth nothing but believing, and confession in the invocating of the name of God, Melancth.

3. Calleth. 1. Gryneus thinketh that invocation, the principal part of the worship of God, is here taken for the whole: as also Origen saith, invocare nomen & adorare Deum, vnum, to invocate the name of God, and to worship God, are one and the same: But as Pet. Martyr thinketh, invocation here rather is taken properly, for the prayers of the faithful. 2. neither doth he speak of any invocation, but of that, which is in faith: whereof the Apostle maketh mention, 1. Cor. 12.3. No man can say that Jesus is the Lord, but by the holy Ghost: so the ordinar. gloss. he that prayeth, invocateth, but this he cannot do, nisi prius credat, unless he believe before.

4. Shall be saved: He saith not, he shall obtain, that which he prayeth for, for many times one may pray ignorantly for that which is not meet for him: but yet by his faithful prayer, he shall come unto salvation, Mart.

5. By the name of the Lord, Origen well understandeth Christ Jesus, as he showeth by that place of S. Paul, 1. Cor. 1.3. with all that call on the name of our Lord Jesus: and he further thus inferreth: if that Enoch, Moses, Aaron did call upon God, and he heard them, sine dubio, &c. without doubt, they called upon the Lord Jesus: and Gorran giveth this reason, why Christ is said to be the name of his father, quia per cum, sicut per nomen notificatur, because by him as by a name the father is made known.

6. But that other gloss of Origen's here is very corrupt: that whereas he moveth this question, where the Apostle, 1. Cor. 12.3. writeth to the Church at Corinth, with all that call upon the name of the Lord Jesus, whom the Apostle should mean hereby, as though these were not of the Church: he resolveth, that these which are said to call upon, &c. are those which believe in Christ, but yet are not fully sanctified, nor joined to the Church, but are but beginners, and novices as it were in the faith: whereas the Apostle in that addition, meaneth those faithful brethren which were in other parts of Achaia, to whom he writeth as well, as to the church of Corinthus, as it appeareth in the inscription of his second epistle to the Corinthians, c. 1.1.

Quest. 19. Of the gradation here used by the Apostle, v. 14. and the occasion thereof.

1. Whereas the Apostle riseth up by decrees, they which do invocate God must believe, and belief presupposeth hearing, and hearing preaching, and preaching sending: Chrysostom thinketh, that hereby the Apostle intendeth to discover the ignorance and incredulity of the Jews, that it was their fault, that they believed not: on God's behalf there was no want, and so he would have it a proof of his former charge, that the Jews were ignorant of the righteousness of God: But if the Apostle directed his speech against the Jews only, it should have no coherence with that which went before, where he shown, there was no difference between the Jew and Grecian.

2. Neither yet, as Lyranus saith, arguitur hic infidelitas non credentium, doth the Apostle in general reprove the infidelity of those which believed not among the Gentiles: he rather showeth the contrary, that God was believed upon among the Gentiles, because he was there called upon.

3. Osiander taketh it, that the Apostle by certain degrees cometh to set forth the necessity of the ministry of the Gospel: to make a difference between those among the Gentiles, which truly invocate the name of God, which cannot be where the ministry of the Gospel is not: and those which boast that they are the worshippers of God, as the Turks, but yet receive not the ministry of the Gospel.

4. Gryneus following Beza, maketh this the scope of the gradation: that as invocation is a testimony of faith, faith of vocation, vocation of election and salvation: so invocation is a sure note of salvation: and so they would have it a proof of the former proposition, Whosoever calleth upon the name of God shall be saved.

5. Pareus thinketh the order to be this, that as hitherto the Apostle had set forth the doctrine of justification by faith, and the difference between it and the justice of the law: so now he showeth the means, how this justifying faith is obtained, which is by hearing of the word preached by those, which are sent thereunto.

6. As this is true, that the ordinary means to beget faith is the preaching of the word; so the Apostle hereby showeth how the Gospel was to be preached unto the Gentiles, as well as to the Jews, because God had appointed them to believe in his name, because his name should be called upon among the Gentiles, which could not be without faith, nor faith without preaching, nor preaching without sending: and thus Saint Paul doth together justify the vocation of the Gentiles, and his Apostleship, and sending to preach among them: to this purpose Calvin, Martyr, Hyperius, Faius, with others.

Quest. 20. Of these words, v. 15. How beautiful are the foete, &c. whether it be rightly cited out of the Prophet.

1. The Apostle here leaveth the Septuagint, and followeth the Hebrew text: yet with some omission, and alteration: the Septuagint read thus, adsum tanquam 〈 in non-Latin alphabet 〉 in montibus, I am present, as pleasantness, or beauty in the mountains, &c. for the word 〈 in non-Latin alphabet 〉 , ( hora ) with an aspiration signifieth time, opportunity, and beauty, and without an aspiration ( ara ) carefulness: the Apostle here rather followeth the Hebrew original, leaving the vulgar translation of the Septuagint.

2. But he omitteth some things, as these words, upon the mountains, because this did specially concern the situation of Jerusalem: but the Apostle applieth this text, to the solemn embassage of the Apostles to the whole world: and yet even that part also of the prophesy was fulfilled in the Apostles, who were first sent to preach the Gospel in Judea which was a country full of hills, and so discurrebant per montes, they did go up and down upon the hills: And whereas the Prophet Isai, 52.7. whence this place is taken doth speak in the singular number: how beautiful are the feet of him, that bringeth glad tidings ; the Apostle doth use the plural, therein expressing the force of the Hebraism, which by the singular understandeth the plural.

3. The Prophet in that place speaketh of the deliverance of the people from the captivity of the Assyrians: but because all those particular and temporal deliverances, were grounded upon the spiritual deliverance by Christ: that place specially intendeth the spiritual joy, which the Church of God should have in the message of their spiritual deliverance: Mar. Origen upon this place, and Cyril upon Isaiah, likewise Ambrose epistol. 11. do interpret that place, and apply it unto Christ, whom the Prophet speaketh of in the next verse before, behold it is I that do speak: But seeing Saint Paul doth directly apply it to the preaching of the Apostles, no other sense is to be followed: and so also Tertullian. lib. 3. cont. Marcion. expoundeth it of the Apostles.

4. Their feet are said to be beautiful: 1. not as Origen in an allegorical sense, quia ambulabant per viam vitae, because they did walk in the way of righteousness: for this was not peculiar to the Apostles, but common to all the faithful. 2. nor as Haymo, because the Lord had washed their feet, for Saint Paul's feet were not then washed. 3. wherefore here by a figure, membrum, a part is put for the whole person: Vatab. the message of the Apostles was welcome: and their feet are named, because they travailed preaching the Gospel: Par. and thereby is also signified, that the Gospel should not be propagated by force and strength, sed humili praedicatione, but by a lowly and humble kind of preaching. 4. and their feet are said to be beautiful, both in respect of the manner of their teaching, which was alluring and delighting, in respect of their sweet exhortations, and holy life, Tolet: and the powerful demonstration of the truth by miracles, Martyr: but especially in respect of the message it self, which was the preaching of redemption by Christ.

5. But whereas the word used by the Prophet, bashur, signifieth simply to declare, publish, or bring tidings: the Greek word 〈 in non-Latin alphabet 〉 , signifieth of it self to evangelize, that is, so bring good tidings, so that the other word 〈 in non-Latin alphabet 〉 , good things, may seem to be superfluous; Origen answereth, that one may annuntiare bona, bring tidings of good things, and yet not, been, well, as the heretics which do profess the Trinity, the Father, Son and holy Ghost, but not sincerely.

6. But this is somewhat curious, the Apostle doth express the Prophets word, which signifieth a bare message, by the word Evangel, or Evangelize, more fully to set forth the Prophets meaning: the good things, which the Gospel bringeth tidings of, are the peace of conscience, and the spiritual good things both in this life, as remission of sins, justification, and in the next life, eternal.

Quest. 21. Of these words, v. 16. but they have not all believed our report, &c.

1. Chrysostom thinketh, this is an objection made by the Jews, that if the Apostles were sent of God, how cometh it to pass, that all believe not their message, and so by this sailing in the message, they would except against their authority: But these words are not objected in the person of the Jews: they are the Apostles words: because he saith, our report, and he giveth a reason out of the Prophet, for Isaiah saith: But the Apostle indeed preventeth a cavil of the Jews, or whosoever might object, that if they were sent with so great authority from God, how it came to pass, that all obeyed not their doctrine: he answereth, this need not seem strange, because it was foretold long ago by the Prophet: for although faith presupposeth hearing, yet hearing always bringeth not faith; like as where there is justification, there is vocation, but not contrariwise, doth justification always follow upon vocation.

2. They have not all obeyed, &c. this the Apostle calleth, obedience to the faith, Rom. 15. whereupon it is called also the law of faith, Rom. 3.27. because it requireth obedience, as the law doth, but not in the same manner: for the law requireth obedience even of those which are unwilling, but giveth no strength to obey, and by that obedience it promiseth life and salvation: but the faith of the Gospel maketh us willing, and giveth strength in some measure to obey, though not thereby to be justified. Mar. this obedience of faith is twofold. 1. in willing, receiving, and attending unto the doctrine of faith, as it is said of Lydia, Act. 16.14. 2. and this attentive obedience in hearing, and believing, bringeth forth a practical obedience in life, as S. Peter saith, 1. epist. 1.14. as obedient children, not fashioning yourselves to the former lusts of your ignorance: Gryneus.

Quest. 22. Of the saying of the Prophet Isaiah, Lord who hath believed, &c. c. 53.1. cited by the Apostle, v. 16.

1. The Prophet hath not the word Lord, but the Septuagint, whom the Apostle followeth, do infert it by way of explanation: for the Prophet in that place, turneth himself unto God, complaining of the small number of those, which should receive the preaching of the Gospel: and somewhat is omitted, which the Prophet hath: as to whom is the arm of God revealed? which is to be understood, de interiori revelatione, of the inward effectual revelation, and expectation of the spirit, called the arm of God: which is the secret cause, why all do not receive the Gospel: But it was not necessary that the Apostle should repeat all these words, which the Prophet there hath, he only taketh that which was for his purpose.

2. Origen observeth, that where the Scripture useth to ask the question, who &c. sometimes pro raro, aliquando pro nullo ponitur, it is put for few, sometime for none at all: as Psal. 15. who shall rest in thy holy mountain? there it signifieth but few: and where the Apostle said v. 6. who shall ascend into heaven, that is to bring Christ from thence, there it signifieth none at all: But here it is taken the first way.

3. Our report: the Hebrew word signifieth, hearing, 〈 in non-Latin alphabet 〉 , which Ambrose and Haymo, take for the doctrine, which the Apostles heard and learned of God: as though the meaning should be this, who hath believed those things which we have heard of thee: but Chrysostom better referreth it to that, which was the Apostles preached, and others heard, quis credidit sermonibus nostris, who hath believed our sermons: so also Beza: the Syrian interpreter, voci nostrae, our voice.

4. But whereas the Apostle thus bringeth in the Prophet speaking, for Isaiah saith: this is not so to be understood, as though this were the cause of their unbelief, because Isaiah so foretold: Tolet here showeth a double use of this word ( enim ) sometime it showeth causam rei, the cause of the thing, sometime only a cause of the speech: as if we should say, this man hath committed murder, for the witnesses have said it, this is not given as a reason of the thing, but of the saying; Tolet annot. 10. the better answer is, that this particle ( for ) doth not show the cause, but the consequence: for, not because the Prophet so said, did they not believe: but because they believed not, the Prophet so foretold, Mar.

Quest. 23. Whether all faith come by hearing.

1. Object. Instance may be given in infants, and those which are deaf and dumb, how in them, can it be said faith cometh by hearing? Ans. The Apostle speaketh of the usual and ordinary means, which God useth to beget faith in them which are of years, and of perfect sense: the reason is otherwise in those which are deprived of the benefit of hearing, either for want of years, or by some other means, not by their fault: God in this case is not tied to outward means, which he can abūdantly supply by the inward work of his spirit.

Object. 2. Faith also is by miracles, and the sacraments also help to confirm faith: therefore it is not by hearing only.

Ans. The working of miracles is never separated from the word, so neither are the Sacraments ministered without the word, and therefore the one of these excludeth not the other: the preaching of the word is the principal means, which is but seconded by the other, Faius.

Object. 3. Faith cometh by hearing, then it will follow, that a man by hearing of himself may attain unto faith; and yet we see that many which hard the Apostles preach, were not converted to the faith.

Answ. The Apostle speaketh of the outward ministry of the word, as it is joined with the inward operation of the spirit: ex auditu est praeparatiue, ex Deo effective, it is by way of preparation by hearing, but effectually from God, Gorran: and here the Apostle speaketh of the hearing of the word among the faithful, in whom the grace of God worketh inwardly together with the outward voice: Paul. Burgens. here addition. 1. confuteth at large their opinion, which affirm, that fides est acquisita, that faith is altogether procured outwardly, sine infusione, without the inward infusion of grace: and he well showeth out of Thomas, that two things are required unto faith, first the propounding of such things, as are to be believed, then the assent thereunto: and two things make this assent, the outward persuasion, by the preaching of the word, and the inward and supernatural operation of the spirit.

Object. 4. S. Paul was instructed by revelation from Christ, therefore all faith cometh not by hearing.

Ans. The Apostle speaketh here of the ordinary means, whereby faith is engendered, not confining or limiting the spirit of God, but that by extraordinary means, yea without any means at all, faith may be wrought.

Object. 5. If faith come by hearing, then it sufficeth to hear, without any sifting or examining of that which we hear.

Ans. 1. Faith cometh not by hearing of every word, but the word of God; and that is the word of God, not which Christ only preached, but which the Apostles also received from him, and which now is preached in the Church from the mouth of the Apostles, as Origen here noteth. 2. and the word must be received without any curious disquisition; for there are two kind of examinations, one is according to the judgment of the sensual and carnal man, and so the word must not be examined, as the Scribes and Pharisees thus examined the doctrine of Christ according to their own blind understanding, and so rejected it; there is an examination according to the spirit, as the brethren of Berea examined the Apostles preachings according to the Scriptures, Act. 17.11. and of this kind of examination speaketh Saint Paul, 1. Thess. 5.21. try all things, and keep that which is good.

Quest. 24. Whether the Apostle mean the Jews or Gentiles: Have they not heard, v. 18.

1. Some think that the Apostle goeth about to prove, that the Jews had heard the Gospel; if the remote partes of the world have heard, much more the Jews: Chrysostom, so also Haymo: and he giveth this reason, because Jerusalem was situate in the middes of the earth, Ephes. 5.5. This is Jerusalem, I have set her in the middes of the nations, that are 〈◊〉 about her: and he giveth four reasons thereof, wherefore Jerusalem was in the middes of the earth. 1. because Israel only had the true knowledge of God, that other •• ions by them also might be provoked to the true worship. 2. and if they did keep the law of God, that they might be had in honor of all nations, as in David and Solomon's time. 3. if they break the law of God, that they might be afflicted one every side, as they were, 4. and because Christ was to be borne of that nation, that the fame of his doctrine, and miracles might be the more easily dispersed abroad: to this effect Haymo: so also Pet. Martyr, Gryneus, Beza, Junius, do understand this to be spoken of the Jews, but not in the same manner: Martyr thinketh, that it is a direct proof, that the Jews had heard the Gospel, least they should excuse themselves that they had not heard: Gryneus thinketh the objection is to be framed thus, seeing faith cometh by hearing, the Jews not having •• rth may seem not to have heard: Beza doth infer another sense, as though the Jews should object thus: you say that the Gentiles are called to the knowledge of God, and so have heard: why have not the Jews heard also? and so the Apostle by way of concession, should grant that not only they, but all the world hath heard beside: Junius doth thus gather the objection, that the Jews being charged, that they believed not the Gospel, might be somewhat excused, because they had not heard: But this had been a superfluous objection to doubt whether the Jews had heard or not of Christ, seeing all Christ's miracles were wrought among them, there he was borne, lived, suffered, died, and rose again: there the Gospel was first preached by the Apostles: so that no doubt could be made thereof.

2. Wherefore, it is rather understood of the Gentiles; and it is a proof, that the Gospel was preached unto them, by a prophetical testimony of the Psalm: thus Calvin, Hyperius, Faius, Tolet.

3. Or rather it may indifferently be understood both of the Gentiles and Jews, that none of them could plead ignorance, seeing that in some sort the Gospel of Christ, had been notified to all the world: Pareus.

Quest. 25. Whether that place of the 19. Psalm, their sound went through all the earth, be rightly cited by the Apostle.

1. Concerning the words: the Septuagint, whom Saint Paul followeth, have another word, then is in the Hebrew text, which saith cavam, their line is gone through the earth: the Septuagint read, their 〈 in non-Latin alphabet 〉 , sound: keeping the sense, though not the word: to make it answer unto the next words following, and their words unto the end of the world: and the Apostle retaineth that word sound, having respect unto the present accomplishment of that prophesy in the preaching of the Gospel by the Apostles to all the world: which was indeed a line and rule of faith unto all: Osiander.

2. But a greater question is about the sense of that place, Psal. 19.4. where the Prophet David seemeth directly to speak of the heavens, how they do set forth the glory of God, in such evident sort, that as with a loud voice they proclaim the same to all the world: for the answer unto this doubt there are diverse interpretations.

1. Some make the sense of that place allegorically, by the heavens understanding the Apostles, by the sun, Christ; and so they will have the Apostles and their preaching understood by an allegory: thus Augustine and some other of the fathers, and Pet. Martyr consenteth with them: But we are not to flee unto allegories, where the literal sense will serve: and it is evident that the Prophet in that place literally speaketh of the material heavens.

2. Some other think that the Apostle alludeth only unto that place, he citeth it not as a testimony: Martyr and Pareus, refuse not this interpretation, though they insist not upon it: and Origen hath the like observation, upon the 6. to the Romans, obseruanda est consuetudo Apostoli, &c. the custom of the Apostle must be observed, that not always when he assumeth anything out of the Scriptures, he assumeth the whole text, as it lieth, &c. But if the Apostle had only alluded unto that place, it had been no sufficient proof of the matter in hand.

3. Some think that the Prophet in that place speaketh indeed of the material heavens, and the Apostle in the same sense allegeth the Prophet, that it should not seem so strange a thing for the Gentiles to have the Gospel preached unto them, seeing that from the beginning he spake unto them by the knowledge of his creatures: Calvin, Hyperius, Faius: But then this allegation had been impertinent: for the Apostle speaketh of that hearing, which begetteth faith: faith cometh by hearing, and then it followeth, have they not heard: and this knowledge, which cometh by the creatures, is rather by seeing, then hearing.

4. Junius parallel. 18. thinketh, that although the Prophet in that place do literally speak of the heavens, yet there is a secret comparison implied, that if the line of the heavens do run over all the world, much more the voice of the Gospel, whereby the glory of God is more lively set forth: and that Saint Paul, the best interpreter of Scripture, openeth and unfoldeth that comparison there insinuated.

5. But there is no inconvenience, if we affirm, that the Prophet there literally and historically speaketh of the heavens, and prophetically of the Apostles: not that one place of Scripture admitteth diverse sense, as Tolet annot. 11. but it being admitted, that the Scripture hath one whole sense, yet there may be a diverse application, one sense including another: As the sense of this place, hath an historical relation to the heavens, and yet it containeth a prophetical prediction of the preaching of the Apostles through the world: Pareus, dub. 12.

Quest. 26. Whether the Gospel were preached to all the world in the Apostles time.

1. Some are of opinion, that the Gospel was not preached by the Apostles, nor in the Apostles times to all the world: Origen he urgeth this reason, hom. 28. in Matth. because many barbarous nations in his time had not heard of the Gospel: as the Ethiopians, Germans, Sarmatians, Dacians, Scythians, and so his opinion is, that prope consummationē seculi, &c. near to the end of the world, the Gospel shall be preached to all the world, which was not preached before: of the same mind is Augustine epistol. 80. ad Hesychium, that there were many nations in Africa, to whom the Gospel was never preached, as was easy to learn by those captives, which were brought from thence: so also Anselm ; likewise Cajetan giveth instance of those nations among the Indies, which have been converted by the Spaniards to the Christian faith: whose countries were not known in the world before: in c. 24. Matth. the same instance is urged by Pererius dispute. 4. Rhemist. Matth. 24. sect. 4. in the same opinion is Bellarmine, that the Gospel is not yet preached to the whole world, but shall be before the coming of Christ, de Roman. pontif. lib. 3. c. 4.

Contra. 1. It is certain, that so many nations were not ignorant of the Gospel in Origen's time, for the Britanes were converted to the faith in the Apostles time by Simon Zalotes, as Nicephorus saith, and afterward, preachers were sent in King Lucius days from Ele • therius Bishop of Rome, to confirm the Christian faith, before Origen's time; and not long after, there was at the Council of Nice Bishops from Scythia and Petsia, which show, that they had before that received the Christians faith. 2. Many countries might have received the Gospel before, which in continuance of time, might be obscured, and discontinued: as who knoweth whether they of India heard not of the Gospel before? for it is held that Thomas preached unto them, which they acknowledge to this day, whereupon he commonly is called Thomas of Iue: the service which the Spaniards have done, was to bring them in obedience to the Bishop of Rome, and to corrupt them with Pseudochristianisme: As Augustine was sent into England, who first brought them under the jurisdiction of Rome, but the Christian faith they had received long before, but then much decayed, and in many places abolished. 3. and further we may answer with Pet. Martyr, that where Augustine with others of that time speak of so many nations, to the which the Gospel had not been preached, the Gospel was not publice receptum & creditum, publicly received and believed, by the authority of the Magistrate: for during the space of 300. years after Christ, there were few Christian Magistrates.

4. And whereas that place is objected, Matth. 24.14. The Gospel of the kingdom shall be preached to all the world, &c. then shall the end come: Chrysostom, Euthymius, Theophylact, Hilary, upon that place do understand that consummation of the overthrow and destruction of Jerusalem, before which time the Gospel should be preached to all the world: see this argument further answered, Synops. Papis. Centur. 3. err. 31.

2. An other opinion is, and the more probable, that the Gospel was preached in the Apostles time to all the world: as Chrysostom, Jerome, Euthymius, Theophylact, Ambrose, Hilary, Lyranus, Haymo, do affirm, and of our new writers, Martyr, Osiander, Pareus, with others: whose arguments are these.

1. Theophylact, and Oecumenius upon this place, thus infer, terrarum orbis hos audivit, &c. the whole world did hear them, that is the Apostles: as here the Apostle saith, their sound went through the earth.

2. Chrysostom useth this reason, that if Saint Paul only preached the Gospel from Jerusalem to Illiricum, and so to Spain, as he himself testifieth c. 15. v. 19.24. it is very like that all the Apostles being dispersed, might, and did preach the Gospel to the known parts of the world.

3. Hilary upon that place Matth. 24.14. cited before, showeth that before the overthrow of Jerusalem by the Romans, the Gospel was preached in the vniersall world.

4. Haymo and Lyranus urge that commission given by Christ unto his Apostles, Act. 1. Ye shall be my witnesses in Jerusalem, Judea, Samaria, and unto the ends of the earth, &c. and this is so much the more probable, because Jerusalem was situate in the middes of the earth, from whence the Apostles were dispersed, in quatuor mundi climata, into the four quarters of the world.

5. Pet. Martyr, and Pererius show by particular induction, in what several countries the Apostles preached, out of Dorotheus, Eusebius, Jerome, Isidore: S. Peter preached in Judea, Antioch, Galatia, Cappadocia, Pontus, S. Paul from Jerusalem round about to Illiticum, at Rome, and in Spain, S. James the son of Zebede in Judea, and Spain, S. John, in Judea, and Asia minor: S. Andrew in Scythia, Epirus, Thracia, Achaia, the other James in Jerusalem: S. Phillip in Scythia, and Phrygia, S. Bartholomew in the nearer India, and Armenia the greater, S. Matthew in Ethiopia, S. Thomas among the Parthians, Medes, Persians, Hyrcanians, Indians, Simon in Mesopotamia, Jude in Egypt: Matthias in the inward parts of Ethiopia: Barnabas together with Paul in Syria, Cyprus, and many regions of Asia, and Europe.

6. Add hereunto the evident testimonies of Saint Paul, Coloss. 1.6. The Gospel is come unto you, as it is unto all the world: and v. 23. The Gospel hath been preached to every creature, which is under heaven: upon these reasons and testimonies it appeareth, that the Gospel was preached in the Apostles time to all the world.

But here diverse answears are framed to these reasons.

1. Augustine thinketh, that where the Apostle saith, the Gospel had been preached, &c. the preterperfectense is used for the future: that is, it shall be preached: so the ordinary gloss. locutus est praetaritive, he speaketh in the time past for the certainty of the Prophesy.

2. But Thomas taking this to be an insufficient answer, as indeed it is: for the Apostle proveth by this testimony, that all had heard already, not that they should hear: therefore he useth here a distinction: the Gospel may be said to be preached to the whole world three kind of ways: either so to be preached, as the faith should be planted, and Churches founded: or so as it might come to the knowledge of everyone in particular: or the same only of the Gospel might be dispersed over all the world: the last of these only he thinketh was done in the Apostles time, the first, not till afterward: the third way is not necessity at all to be performed: But there was more then a fame only of the Gospel spread abroad in the world in the Apostles time: for the Apostle speaketh of such a kind of hearing, as had been able to beget faith: faith cometh by hearing: but a fame only is not sufficient.

3. Faius thinketh the whole earth is named, because the Gospel was preached to the two great families of the world, the Jews and Gentiles.

4. Tolet thinketh that the world is named by a figure, for the greater part of the world: as it is said Act. 2.5. there were men dwelling at Jerusalem of every nation under heaven: But neither of these answears do satisfy, because the ends of the earth are named: and seeing that place of the Psalm is historically understood of the heavens, which are patent and open to every part of the earth, it being prophetically applied to the preaching of the Apostles, must have as large a sense.

Therefore I insist upon the latter opinion, as the better grounded, that in the Apostles time, the Gospel was preached to all the world: but because there are many nations now found in India, and in other places, which seem never to have heard of the Gospel, here certain cautions are to be admitted.

1. The word 〈 in non-Latin alphabet 〉 , tobel, signifieth the habitable world: many countries may be inhabited now and in great likelihood are, which were desolate then, and after occupied: Pareus.

2. Ambrose in his commentary here saith, vbi praesentia hominis praedicantis deficit, •• Evangelij sonus & fama pervenit, where the presence of a preacher was wanting, • hither the sound and fame of the Gospel might come, as the fame of the wonders, which were done in Egypt, came unto the knowledge of other nations, as Rahab confesseth to the spies, Josh. 2.

3. Add hereunto Jerome's couiecture upon the 24. of Matthew, who thinketh that in his time, there was not any nation, qua ignoravit nomen Christi, which was ignorant of the name of Christ; and if there were any nation, which had not a preacher of the Gospel, yet ex vicinis gentibus opinionem fidei, &c. yet it could not choose but have some opinion of the faith from the next and near nations: the like conceit hath Cajetan in his Commentary, by the ends of the world, understanding externa regionis, the extreme parts of the region, from whence the inward parts might receive the preaching of the Gospel.

4. Lyranus addeth further, that though not by the Apostles themselves, yet by their disciples, while the Apostles were yet living, the Gospel was preached, as by S. Savinian and those which came with him, in France, and to the utmost coasts of the Ocean: and so in other places of the world, other disciples sent by the Apostles might preach, whether they themselves in person came not.

5. Pet. Martyr also hath this caution, that whereas the fathers and ancient writers do speak of diverse nations called to the knowledge of Christ: their meaning is, that then the faith in such nations, was received publicly ex magistratuum instituto, by the authority of the magistrate, which was not seen in the Apostles times: when as the Magistrates were enemies to the Christian faith.

6. Add hereunto that many nations, which then had the Gospel preached unto them, for their unthankfulness were deprived of that benefit, and so fell to Pagan idolatry again: as here in England after the Christened Britons succeeded the heathenish and idolatrous Saxons: Now all these cautels being laid together, it may safely be affirmed, that the Gospel of Christ was preached to the whole world in the Apostles time: so that the Lord shall not need to send new Ambassadors and Apostles, as before, to preach the Gospel to the world: and yet we deny not, but that toward the coming of Christ the knowledge of the Gospel shall be revived, and be more plentiful, then many years before, by the industry of faithful and zealous pastors, which shall beat down the superstitious idolatry of the new Romanists, as the Apostles did the heathenish idolatry of the old Romanists: which thing we have seen fulfilled in this age, beginning at the first preaching of Luther unto this time.

7. And thus I conclude this point with that excellent observation of Chrysostom, that the Gospel of Christ was speedily published to the whole world, in the space of 20. or 30. years: which cannot be said of any other sect or heresy whatsoever, that it should in so short a time go over the world: But whereas the Mohammedan profession may be here objected, that it dispersed it self into many places in a short time: Pet. Martyr maketh this answer: that they build upon a foundation laid before, for they acknowledge God the creator of heaven and earth: they believe the immortality of the soul, and the resurrection of the body: and the errors which they hold, they either receive from the Jews, or they are a relique of the Arians, as in that they affirm Christ to be a great Prophet, yet a creature: and this may be the reason, of the easy proceeding and fast increasing of this sect: whereas the Gospel which the Apostles preached was altogether contrary to the profession of the Heathen in every point: But I think it may better be answered that neither the Mohammedan, nor Popish sect, nor any other, was ever so generally received, as the Gospel preached by the Apostles, not yet in so short a time: for Muhammad's religion was diverse hundred years in hatching, before it attained unto that rule and dominion, which now it hath: it is now about a thousand years, since the first beginning thereof.

Quest. 28. How God provoked the Jews to envy by the Gentiles. v. 19.

1. Where the Apostle saith, I demand, did not Israel know, &c. Concerning the occasion of these words, 1. Chrysostom thinketh this is another proof, that the Jews were not ignorant of the preaching of the Gospel, by their emulation and envy conceived against the Gentiles: and so he applieth both the former interrogation, have they not heard, and this, to the Jews: so also Martyr: likewise Beza, Gryneus, and Junius lib. 2. paral. 19. supplying here the word ( God: ) hath not Israel known God, do make this another objection touching the Jews: that though they have heard of the Gospel, yet they might be ignorant of God, that sent preachers unto them, and so by their ignorance might be excused: but there was no doubt at all to be made, whether Israel knew God, being the known worshippers of God. 2. Tolet thinketh that all this which followeth is a continued proof of the calling of the Gentiles. 3. But I prefer Origen's exposition, that S. Paul spake before of the Gentiles, and now of the Jews: showing that they were inexcusable, and this thing, with it is asked, whether they knew, is the preaching of the Gospel, and consequently the vocation of the Gentiles, which they could not be ignorant of, as S. Paul proo • eth by the contrary effects before prophesied, of their emulation & envy against the Gentiles: thus Haymo, Osiander, Pareus, Piscator, Faius.

2. Did not Israel know, &c. The answer is here affirmative, yes, they did know: how then saith the Apostle, 1. Cor. 2.8. If they had known, they would not have crucified the Lord of glory: we must answer here by a distinction, that they had a literal and superficial knowledge, but they knew not this mystery in truth: it was not vera & salutaris cognit • , a true and saving knowledge.

3. I will provoke you to envy, &c. Not that God properly is the author of envy and hatred: but thus to be understood. 1. occasionaliter, by way of occasion: because God conferred his benefits upon the Gentiles, which angered the Jews, as Act. 13.44. the Jews were full of envy, when they saw the Gentiles to follow the Apostles, Haymo. 2. God is the author of this envy, per accidens, accidentally: as the light of the Sun delighteth found and perfect eyes, but it offendeth the weak and dim sight: so the light of the Gospel offendeth the blind and perverse heart, Gryneus. 3. and the Lord is the author of this envy and emulation, as it is a punishment, Mart. as the Lord saith in the same place, Deut. 32.21. They have moved me to jealousy with that which is not God, and therefore I will move them to jealousy with those which are no people. 4. and in respect of the ende it is of God, that the Jews by this emulation may in the ende be provoked to believe in Christ: like as a mother to bridle the insolency and wantonness of the child, will seem to cast him off and adopt a stranger, that the child may have more grace, Chrysost. or the mother will give the child's meat to the dogs, which he playeth with, that he may learn to make more of it, Osiander.

4. But it will be here objected, that Moses in that place speaketh of the idolatry of the people, for the which the Lord would cast them off: but at Christ's coming, they were not idolaters: M. Calvin answereth that although they committed not visible idolatry, yet they were guilty of a greater sin, in that they refused the Lord of life. 2. and whereas the Jews worshipped God with external rites and sacrifices, after their term and date was out, and added many superstitious rites of their own: herein they were idolaters: for as well an idol may be set up in the mind, as in a sensible image of wood or stone, Mart.

5. The Gentiles are said not to be a nation. 1. not only in the opinion of the Jews, which counted them as no people in respect of themselves: for even our Blessed Savior calleth them dogs, Matth. 15.26. It is not good to take the children's bread, and give it unto dogs. 2. nor yet need we excuse this term with Origen, that they are called no nati •• , because the believing Gentiles were not vna gens, one nation, but a nation of nations. 3. but they are so called, because the Gentiles, while they were strangers from God, as they counted the true God for none, so the Lord held them as no people, being without the knowledge and worship of God.

6. So here the Jews are charged with a treble fault: 1. envy and emulation. 2. then contempt, they held the Gentiles to be vile, and as no people. 3. they conceived anger and wrath against them, Gorran.

Quest. 29. Of these words, Isaiah is bold, &c. v. 20.

1. Whereas the Apostle before sunderly had alleged Scripture to prove the vocation of the Gentiles, by the preaching of the Gospel unto them, and the rejection of the Jews: this testimony which now he citeth is bipartitum, twofold: the former part showeth the vocation of the Gentiles, the other the obstinacy of the Jews and thereupon their rejection.

2. Isaiah is said to be bold: that is, as M. Calvin following Chrysostom, he doth 〈◊〉 loqui, speak openly, not covertly: but rather, he speaketh confidently, not fearing the persecutors which were set before him, as Origen according to that saying of S. Stephen, Act. 7.52. Which of the Prophets have not your fathers persecuted, &c. which shown before of the coming of the Just.

3. Some do more particularly refer it to that kind of death, which Isaiah was put unto in being cut asunder with a saw, Haymo, gloss. ordinar. Gorran. but we need not descend to that particular: Origen here further observeth well, that it was not with the Prophets •• some think, nescubant quid dixerunt, that they knew not what they said, but spake as 〈◊〉 beside themselves: for Isaiah here understood what he said, and knew what trouble would •• rise upon this so evident a prophesy of the vocation of the Gentiles: yet he will not 〈◊〉 his peace.

4. But touching the allegation of these words, some small difference there is S. Paul neither exactely followeth the Hebrew text, nor yet the Septuagint, as Erasmus observeth, and as may appear unto him that will compare them together: but he taketh the sense: 1. the order is somewhat inverted, for Isaiah 65.1. the first part of the sentence, I was found of them that sought me not, is there the latter: and the latter here, I was made sacrifest to them that asked not after me, is there the first. 2. The word in the Hebrew which S. Paul translateth, I was made 〈 in non-Latin alphabet 〉 , manifest, is there nidrashti, not, I was sought for of them that asked not after me: for how can that be: but I caused them to seek me, as Beza and Pagnine observe.

Quest. 30. Of these words, All the day have I stretched forth my hands, &c. v. 21.

1. Concerning the reading of these words. 1. the Greek preposition 〈 in non-Latin alphabet 〉 , may as well here signify, against, as Beza and Erasmus, as unto: for this is spoken indeed not for or unto, but against Israel. 2. the word 〈 in non-Latin alphabet 〉 , the Latin translator interpreteth, incredulous or not believing: rather, disobedient and immorigerous, Beza: contentious, as the Syrian interpreter: for the Hebrew word is sorer, which signifieth the rebellious, Psal. 68.6. 3. the other word 〈 in non-Latin alphabet 〉 , gainsaying, as Origen observeth, the Septuagint have, and not the Hebrew: Calvin thinketh that the Apostle expresseth the Hebrew word ( sorer ) by these two, rebellious, and gainsaying: so also Beza: But Junius parall. 19. thinketh rather, that the Apostle doth 〈 in non-Latin alphabet 〉 , compendiously, in one word express the Prophets meaning, which is set forth in many words in that place, Isa. 65.3. a rebellious people, which walketh a way that is not good after their own imaginations, a people that provoke me ever to my face, &c. all this the Apostle comprehendeth in these two words, rebellious, and gainsaying.

2. By all the day. 1. Origen understandeth literally the day, wherein Christ did hang upon the cross, &c. and so a part is taken for the whole, gloss. ordinar. but then it should not have been said, all the day. 2. Haymo interpreteth it to be the whole time Dominicae predicationis, of the Lord's preaching, unto his passion. 3. But Oecumenius better taketh it for all that time, which went before, since they came out of Egypt: so also Gryneus with M. Calvin and others understand, all that time, since the Lord begun to take special care of this people: and thus the Prophets use to speak, as Ierem. 7.13. I rose up early to speak unto you, &c. but ye would not hear: toto tempore legis Mosaicae, all the time of the law of Moses, Lyranus.

3. I stretched out my hands. 1. not upon the cross, as Origen and Ambrose, for Christ said before he suffered, that he would have gathered them together, as the hen her chic •• us, but they would not, Martyr. 2. neither is thereby only signified the miracles which Christ shown, and the benefits bestowed upon them, as Haymo: and as Gorran by the extending the left hand, signifieth their protecting from evil, and by the right hand the colla ••• of benefits. 3. But hereby we understand generally all those means, which the Lord used, not only by his benefits, but by his threatenings, promises, preaching of his word, whereby he would have called them to repentance. Pareus.

4. Yet they were still a rebellious, and gainsaying people: rebellious in heart, and gainsaying in their mouth: contrary to those two special works of grace before spoken of, the 〈◊〉 of the heart, and the confession of the mouth, Pelican: so here three sins are set 〈◊〉 in the people; their ingratitude, that regarded not God's mercy in calling them; 〈◊〉 incredulity in their rebellion, obstinacy in gainsaying: three virtues also are described 〈◊〉 servants of God the Prophets; their patience in suffering, signified by the stretching out of their hands; their perseverance, all the day; the cause for the which they suffered, against a rebellious, and gainsaying people.

1. Doct. A good intention maketh not a good action.

v. 1. They have the zeal of God, but not according to knowledge: Hence it is evident, that make a good action it is not sufficient to have a kind of zeal and good intention: for them believe: had been excused for putting Christ to death, which they did of a blind zeal: 〈◊〉 here the Apostle confesseth that they had zeal, but it was not according to knowledge, •• therefore it was a false and erroneous zeal; such as they were ruled with, that should ••• ke they did God service in killing his servants, John. 16.2.

Doct. 2. Of the kinds of prayer.

v. 1. My hearts desire: There is oratio mentalis, vocalis, a mental and vocali prayer, the one only in the mind, the other uttered by the voice: of the first our Savior speaketh, Matth. 6.6. When thou prayest enter into thy chamber: of the other v. 9. after this manner pray ye: And Saint Paul showeth them both in this place, that his hearts desire was, &c. he prayeth both with his heart and voice: and the prayer of the heart is the more principal.

Doct. 3. How to discern true love and friendship.

v. 2. That they may be saved, &c. Herein Saint Paul's true affection appeared toward his countrymen the Jews, in wishing their salvation: whatsoever one friend wisheth unto another beside this, it is nothing: hence it is that Saint Paul in all his Epistles beginneth his salutation with grace and peace: this was Abraham's commendation, that he had a case to instruct his family, children, and servants in the ways of God, Gen. 18.18.

Doct. 4. Of the consent between the law and the Gospel.

v. 4. Christ is the end of the law: So then herein both the law and the Gospel agree, that both of them do aim at Christ: the law looketh unto him as the end, and the Gospel also requireth obedience to the law: but Christ is covertly insinuated in the law, but openly shown in the Gospel: the law leadeth indirectly unto faith, and the Gospel as it were indirectly pointeth at the law: requyring the obedience thereof, not as a cause, but as a ••• ie, testimony, and consequent of justification: and so that is fulfilled, which S. Paul saith, Rom. 3.31. do we then make the law of none effect through faith? God forbid, yea we est 〈◊〉 the law.

Doct. 5. Of the difference between the law and the Gospel.

v. 5. He that doth these things, shall live thereby, &c. Hence may be gathered there differences between the law, and the Gospel. 1. the law commandeth things impossible, and not in man's power, as in every point to keep and fulfill the law: the Gospel only requireth faith and belief. 2. the law worketh terror and perplexity of conscience, breeding doubts and questions in the mind, who shall ascend to heaven to bring us th ••• er, who shall descend to hell, to keep us from thence: But the Gospel bringeth comfort and peace of conscience, and assurance of salvation. 3. the righteousness of the law is grounded upon the law of Moses, but the justice of faith upon the Gospel, this is the word of faith. v. 8.

Doct. 6. Of the diverse kinds of calling and sending to preach.

v. 18. How shall they preach, unless they be sent, &c. Though the Apostle do here especially speak of the extraordinary calling, such as was this of the Apostles, yet it is true of the ordinary calling of preachers, that none must take upon them to preach, unless they be sent of God: which is either immediately, as the Prophets were so called of God in the Old Testament, or mediately by the authority of the Church, or by them to whom it is committed: which kind of mediate calling is not in every Church the same in respect of some circumstances, which are left to the liberty of the Church, Pareus: but yet the same end must be propounded, which is the edifying of the Church, and none ought to be sent, which are not meet: for such are not sent of God, but run uncalled, and unsent, and as intruders: But no man, as the Apostle saith, ought to take this honor upon him, but he that is called of God, Hebr. 5.4.

Here I cannot omit that observation of Faius: who thinketh the sending of Jonah to have been ordinary, from the company of the Prophets: and of the Apostles by Christ, excepting Paul: whereas for the former the text saith, that Jonah fled from the presence of the Lord, that called him: & who were called extraordinarily if the Apostles were not, both in respect of the caller, which was Christ God in the flesh, and of their extraordinary and miraculous gifts.

Now the ordinary calling is in a Church already settled and constituted, the extraordinary, when a Church is to be settled: and it is of two sorts: either when there is no Church at all, as the Apostles were sent unto the Gentiles, who were altogether strangers from God: or when the Church is wholly corrupted with false doctrine and corrupt manners as the Prophets were raised up in Israel, when they were fallen to idolatry: and no •• in this last age, when Christians under Antichrist were become idolaters, God hath stirred up many zealous preachers, as Hus, Jerome, Luther, Calvin, with other excellent instruments.

Doct. 7. Of the peace which the Gospel bringeth.

v. 15. How beautiful are the feet of them, which bring glad tidings of peace? Whereas without Christ God was offended with the world, and there was no peace, but the earth was full of tribulation, 2. Chron. 15.4. God by Christ reconciled the world to himself, and sent peace, according to the song of the Angels at the birth of Christ: glory to God in heaven, and in the earth peace: which peace is threefold: first toward God, in the assurance of the remission of sins, Rom. 5.1. peace of conscience, in that sin hath no more power over us to perplex and trouble our minds: and peace with our brethren: of these two our Savior speaketh, Matth. 9.57. Have salt in yourselves, have peace one with another: But whereas Christ saith he came not to send peace, but debate, Luk. 12.51. that is to be understood of the peace of the world, which hateth the light, and with it the children of light can have no peace.

Controv. 1. Against inherent justice.

v. 3. They being ignorant of the righteousness of God, &c. Stapleton Antidot. p. 601. contendeth, this place to be understood of inherent, not of justice imputed: for that which is imputed (saith he) is not given, neither receiveth he any justice, to whom it is imputed only, but remaineth still wicked in himself.

Contra. 1. The righteousness, which is inherent in a man, is the righteousness of works, which the Apostle calleth their own righteousness, but the righteousness of God, is not the righteousness of works, but that which is of faith: as the Apostle showeth, v. 6. there he calleth that the righteousness of faith, which here he nameth the righteousness of God, but this is no other then righteousness imputed: now faith is imputed for righteousness without works, Rom. 4.5, 6. thus then the argument is framed: the righteousness of God is the righteousness of faith: this is proved, both out of this place, v. 4. and c. 3.22. the righteousness of God by faith: but the righteousness of faith is by imputation, c. 4.5, 6. therefore the righteousness of God, is righteousness imputed.

2. That justice is not only given, which is actually conferred, but that also which is accounted and imputed: as the debt which is freely pardoned is as fully discharged, as if the debt were paid: and they which are justified by righteousness imputed, remain not wicked, because they are counted righteous in Christ, being justified by faith: and are sanctified in some measure, and so are regenerate, and become new, being mortified unto sin: by which their mortification and dying unto sin, they are not justified before God, but only by faith in Christ.

Controv. 2. Against the works of preparation, which are done without faith.

v. 4. Christ is the ende of the law: Here Chrysostom well noteth that if Christ be the end of the law, it followeth, that, qui Christum non habet, etsi legis iustitiam habere videatur, eam tamen non habeat, he which hath not Christ, though he seem to have the righteousness of the law, yet he hath it not, &c. without Christ then, and faith in him, there is no true righteousness before God: for without faith it is impossible to please God, Heb. 11.6. what is become then of the Popish works of preparation, which should go before justification? as though a man having not faith, yet by his works might prepare and make himself fit for justification following: for all such works, which come before faith, and so are not sanctified in Christ, are before God no better then sins.

Controv. 3. That it is impossible for any in this life to keep the law.

v. 5. The man that doth these things shall live thereby: 1. Hence it is evident, that no man can perform the law in every point: for the law requireth perfect obedience in all things: and as he that keepeth it shall live thereby, so he that faileth in any part thereof, is under the curse of the law, as S. Paul showeth, Galat. 3.10.

2. If it be answered, that it is impossible to keep the law by the power only of freewill, but by grace it is possible to be kept, S. John showeth that even the regenerate by grace are not without sin, 1. John. 1.8. and consequently they transgress the law: 〈◊〉 sin is the transgression of the law, 1. John. 3.4.

3. And whereas Stapleton objecteth, antid. p. 637. that then this should be a ridiculous, deceitful, and idle promise, He that doth these things shall live thereby, if none were able to do them: and it were like as a father should promise his son an inheritance, if he could get a kingdom, which were impossible for him to do.

Contra. 1. Though the condition be impossible to us to be fulfilled, yet is it possible in Christ, who hath performed the perfect obedience of the law. 2. and though it be not possible to keep the law perfectly, yet by grace we are made able in some measure to keep the law, and the rest where we fail, is supplied by the perfect obedience of Christ. 3. neither is the example like, for the son is not bound by any duty to fulfill that condition: but we are debtors unto God, for the keeping of the law: which if it be now impossible, it is man's own fault, who in his creation was made righteous, and endued with sufficient strength to keep the law: See further hereof, Synops. Centur. 4. err. 63.

Contr. 4. Against the doubting of salvation.

v. 6. Say not in thine heart, who shall ascend, &c. 1. The Apostle showeth the contrary effects of the law and Gospel: they which depend upon the righteousness of the law are continually in doubt, how they shall come to heaven, and how they shall escape hell: but the righteousness of faith remooueth all these doubts: because their faith is grounded upon the word of God, which teacheth them, that Christ ascended into heaven for them, and that he died for them, they need none other to ascend to prepare them a way into heaven, not to descend to suffer death, and deliver them from hell.

2. There is not then any question remaining in the faithful of their salvation, either debitando, by doubting, how they shall go to heaven, or trepidando, in being afraid of hell • but because our faith is not here perfect there may be some strife and wrestling in the soul between the assurance of faith, and carnal infirmity: sometime the faithful may ask question, luctando, in wrestling and striving against carnal distrust, saying, if God be with us, who can be against us? but at the length faith prevaileth and triumpheth, resolving that with the Apostle, who shall separate us?

3. But here we must make a difference of fear: faith expelleth not all fear, but only the slavish and servile fear of hell and damnation, joined with distrust and torment of conscience: yet a filial fear and reverent awe of God remaineth in the servants of God: which is chiefly for the time past, they fear to offend so gracious a God, and merciful a father, they fear not for the sins already committed, which they are assured are forgives •• Christ.

4. And this assurance and firm persuasion of salvation the Apostle insinuateth afterward, where he speaketh in the second person to every faithful person, If thou shalt confess with thy mouth, &c. thou shalt be saved: signifying thus much that everyone examining himself by the belief of his heart, and confession of his mouth, may undoubtedly conclude that he is saved. This maketh against the Popish uncertainty and doubting of salvation: Whereof see more, Synops.

Controv. 5. Against unwritten traditions.

v. 8. This is the word of faith which we preach, &c. The Apostle here showeth that the Gospel which he preached was agreeable to the Scriptures, he preached no other thing, then he here writeth: and he writeth nothing but was consonant to the old Scriptures: as Irene • thus testifieth, per Apostolos Evangelium pervenit ad nos, &c. by the Apostles the Gospel came unto us, which they then preached, but afterward by the will of God, in the Scriptures they delivered, fundamentum & columnam fidei nostra, the foundation and pillar of our faith, &c. lib. 3. c. 1. The Romanists then may be ashamed to fly unto that vile and base refuge of the old Manichees, to say, that the Apostles preached some things, and committed other to writing: See Synops.

Controv. 6. Against freewill.

v. 8. The word is near thee, &c. Erasmus in his defense of freewill against Luther, urgeth this place, to show the power and strength of freewill in keeping the commandments: and he presseth those other words of Moses, non est suprate, it is not above thee, that is, beyond thy strength.

Contra. 1. But the Latin translator there faileth in the rendering of the right sense of the words: which are, is not hid from thee, not, which is not above thee. 2. he speaketh of the facility of the commandments, not by the power of freewill, but by faith in Christ, who hath fulfilled the law for us, and by whose grace we are enabled in some good measure to keep the commandments of God, which are not grievous unto us which are justified by faith and sanctified by the spirit. 3. and if it be admitted, that Moses there speaketh of the law: his meaning only is, that the knowledge of the law, was not hid from them, neither was it far off, that they had need fetch it from heaven, or from the utmost partes of the Sea, it was present with them, and continually in their mouth, being rehearsed by the Priests, and Levites: so that nulla ignorantiae excusatio sit reliqua, their remained no excuse of ignorance: thus Luther answereth Erasmus: and Bellarmine also acknowledgeth, that Moses there speaketh, de facilitate non observandae, sed cognoscendae legis, of the facility of knowing, not doing the law, lib. 5. de grat. c. 6.

Controv. 7. Against Limbus Patrum, that Christ went not down thither to deliver the Patriarchs.

v. 7. Say not, who shall descend into the deep: that is to bring Christ again from the dead: the ordinary gloss would infer upon these words, that Christ descended into Limbus to fetch the Fathers from thence: for he that saith, who hath descended, in a manner denieth, that none descended thither, and so not the Patriarchs, and consequently neither Christ, who descended not, nisi pro illis liberandis, but to deliver them.

Contra. 1. But Lyranus refuseth this interpretation upon these two reasons: because it is neither agreeable to that place of Moses, Deuter. 30. which will bear no such sense: nor yet unto the words following: where he expoundeth, the descending into the deep, of the raising of Christ from the dead: v. 9. 2. Some of our own expositors, do interpret this clause, descending into the deep, thus, that Christ subierit infer •• dolores, hath undergone the very dolours of hell for us, Calvin: Martyr expoundeth it of the place of hell: as if one of curiosity should ask who should go down to hell to certify us, that Christ hath overcome hell and damnation for us. some understand it of the grave, as Lyranus, Osiander: to say, who shall descend into the deep is all one, as to deny, that Christ is risen from the dead: but Moses for the deep, saith ( Sea ) which cannot properly be taken for the grave. Some think that by going to heaven, and descending to the deep, are meant things of great difficulty, and impossible, to show that the Gospel requireth no such thing of us, to go to heaven or hell: Faius: But beside this last, it may be added further, that by the confession of the death of Christ we are consequently delivered from the fear of descending to hell, that is, of being condemned: because by Christ's death we are delivered from the fear of hell, so that he which remaineth still fearful of hell, doubteth of the truth of Christ's death and resurrection: to this purpose Pareus: See before qu. 12.

Controv. 8. Whether the righteousness of faith, and the righteousness of the law, be one and the same, or contrary the one to the other.

1. Stapleton affirmeth them to be the same, Antidot. p. 618. by these arguments. 1. the law leadeth us to no other righteousness, but to the righteousness of the law: but it leadeth also to faith in Christ: therefore faith in Christ is that righteousness. 2. the end of the law is the righteousness of the law, and Christ is the end of the law, therefore faith in Christ is the end of of the law. 3. that which is perfect and imperfect, do not differ in kind, as an infant, and a man of perfect age: the justice of the law is imperfect, the justice of faith perfect, they then differ no otherwise.

Contra. 1. The law directly intendeth the justice of the law, and indirectly it leadeth unto Christ: so it is false, that it leadeth and directeth only to the justice of the law: it leadeth us unto the righteousness of the law one way, by the proper scope and intent thereof, and to Christ another way, indirectly, and by an accident, because when we see our weakness in performing of the law, we are driven to seek unto Christ, that hath kept the law for us. 2. the same answer serveth for the next objection: Christ is the end of the law, one way, as is said, and the righteousness of the law, another. 3. they differ rather as a thing perfect and imperfect of two diverse kinds, not as an infant, and a man of years, but as reasonable and unreasonable creatures; they agree only in general, they are both a kind of justice, and have one efficient cause, God is the giver and worker of the one justice, and of the other; but they differ in the several properties, the one is imputed, the other inherent, and is by faith, the other by works.

2. Neither yet do these two kinds of righteousness differ, as contrary the one to the other, as some think: 1. one good thing is not contrary to another, but both the righteousness of the law, and of faith are good. 2. neither doth God command contrary things; but both the justice of the law, and of faith are commanded. 3. and one contrary doth expel another: but the righteousness of the law doth necessarily follow and accompany faith, (though not to be justified by it) as sanctification doth accompany justification.

3. Neither do they differ only ration, non re, not in the thing or indeed, but in a certain respect, as Gryneus saith they are vna specie, of one and the same kind, and that the distinction and difference between them is not realis, sed rationis, is not real, but rational: as the Peripaterike Philosophers do make moral virtue, and universal justice one and the same, re & subiecto, in the matter it self and subject, and to differ only, ration in a certain respect: for as it is considered as an habit of the word, it is called virtue, but as it giveth unto everyone his own, it is justice: so (he thinketh) these two kinds of justice do differ, not in nature and substance, but only in a certain respect and rational difference. But under correction of so worthy a man, there is a greater difference then thus, between the the justice of the law, and the justice of faith. 1. Gryneus himself confesseth in the same place, that they differ subiecto, in the subject: for the justice of faith, is subiective, in Christ, by way of a subject, the justice of the law hath man for his subject: therefore they differ otherwise, then in a diverse respect. 2. that which differeth in form, matter, quality, subject, differeth more, then only in a certain respect. But the justice of the law, and of faith differ in all these: 1. in form, the justice of the law saith, do this, and thou shalt be saved; faith saith, believe only, &c. 2. in matter they differ, the one consisteth of works, the other of faith. 3. in quality, the one is imperfect, the justice apprehended by faith is absolute and perfect. 4. in subject, the justice of faith is imputed unto us, being inherent in Christ, the justice of the law is inherent in man and not imputed.

4. Wherefore these two iustices, 1. are neither one and the same, as Stapleton. 2. nor contrary. 3. not differing only in a certain respect, as Gryneus. 4. but they differ, as diverse species or kinds of the same gender; they are both justice, but the one inherent, the other imputed, the one consisteth in doing, the other in believing. Par. dub. 5. and Pet. Mar. will have them differ, as in Logike, the difference, and property of a thing; the difference is that which giveth essence unto a thing, as Christ's justice applied by faith maketh our justification, the property, is that which followeth the nature of a thing; and so the justice of the law in our holiness and sanctification doth follow necessarily our justification by faith.

Controv. 9. Whether the righteousness of the law, and that which is by the law, do differ.

Pererius dispute. 2. maketh three kinds of justice. 1. one is iustitia legis, the justice of the law, or the law of justice, which is that justice, when God by his grace doth help us to fulfill the law. 2. the justice of faith is that, which is given unto those, that believe in Christ. 3. iustitia ex lege, justice by the law, is that which a man doth of himself, without faith and grace, only by the strength of freewill; and this is that justice, which the Apostle here setteth against the justice of faith. This distinction also hath Stapleton making the like difference between iustitia legis, and iustitia ex lege, righteousness of the law, and righteousness by the law, and Bellarmine, as is before alleged, qu. 29.

Contra. 1. As the righteousness of faith, and by faith, with Saint Paul are one and the same, as Rom. 4.11. it is said to be of faith, 〈 in non-Latin alphabet 〉 , and here v. 6. righteousness which is by faith, 〈 in non-Latin alphabet 〉 : so neither do the righteousness of the law, and by the law differ: for both of them have the same definition: he that doth the law, shall live thereby: so that these terms of the law, by the law, through the law, in the law, in the matter of justification are all one and in effect the same: as that which he calleth the righteousness 〈 in non-Latin alphabet 〉 , of the law, Rom. 8.4. the same is 〈 in non-Latin alphabet 〉 , by the law, c. 10.5. 〈 in non-Latin alphabet 〉 , through the law, Gal. 2.21. 〈 in non-Latin alphabet 〉 , in the law, Gal. 10.11.

1. Concerning that distinction, it faileth in one of the parts thereof: for that which they call iustitiam ex lege, righteousness by the law, which a man doth without grace and faith only schooled by the law, and moved by the terror thereof, that is no justice at all: for the law is holy and good, Rom. 7.12. and the works thereof holy and good, but without faith and grace no man can do any good thing: neither doth Saint Paul dispute of any such imagined justice, but even of those works of the law, which are done by men sanctified by grace, as the Apostle giveth instance in Abraham and David sanctified men, Rom. 4. who yet by the works of grace were not justified.

3. Indeed Augustine hath such a distinction, between the righteousness, legis, of the law, which is fulfilled in us by grace, and ex lege, by the law which is that righteousness, which a man worketh by his own freewill: as is before alleged, qu. 29. But Augustine's meaning is not, that a man is justified by either of these kinds of righteousness, therefore that distinction, as he useth it, is impertinent to this purpose: for we affirm, that the righteousness of the law, whereby they pretended to be justified, is indifferently called, of the law, or by the law: and the Apostle herein maketh no difference.

4. And as for that exact righteousness which the law requireth, which indeed is that which is called iustitia legis, the righteousness of the law, it is no otherwise fulfilled in us, then by faith in Christ, Rom. 8.4. the faithful also receive grace by the spirit of sanctification to keep the law in some measure: but they are said rather to walk according to the law, and in Saint John's phraise, 〈 in non-Latin alphabet 〉 , according to the commandments, then to fulfill or keep the law and commandments.

Controv. 10. That Baptism doth not give or confer grace.

v. 8. This is the word of faith, &c. The ordinary gloss out of Augustine doth infer hence, and out of that place, John. 15.1. Ye are clean through the word, &c. that it is not the water which saveth in baptism, but the word: for he saith not, ye are clean because of baptism, but through the word: detrahe vorbum, &c. take away the word, and what is water but water: accedat verbum ad elementum, &c. let the word come to the element and it becometh a Sacrament, vnde est ista tanta virtius aquae, &c. where is this great virtue of the water, that it toucheth the body, and the heart is washed, nisi faciente verbo, &c. but because the word worketh; not because it is rehearsed, but believed, &c. this judgment of Augustine here cited in the glass is agreeable to Saint Paul's doctrine, Ephes. 5.26. cleansing it by the washing of water through the word: the water then washeth not of it self, but by the word: then the element it self-confesseth not grace, as the Romanists hold: See further, Synops. Centur. 2. err. 69.

Controv. 11. Against the dissembling of our faith and profession.

v. 9. If thou shalt confess with thy mouth, &c. It is then necessary to confess the faith of Christ, which is believed in the heart, contrary to the opinion of the Libertines, which renew the old error of the Priscillianists, and Carpocratian heretics, which thought it lawful to dissemble their faith before the Magistrate: so do the family of love, the Libertines of these days: and such carnal Gospellers, which think it sure for them to go unto the Popish Mass, and other superstitious rites, keeping their conscience to themselves: they are the Nicodemites of these days: But the Apostle reproveth them all, requiring this as necessary unto salvation to confess Christ with the mouth: And our Savior saith, that who so is ashamed of him here, he will be ashamed of him in his kingdom, Mark ••• 38.

Controv. 12. That faith is not only in the understanding.

The Romanists (as namely Bellarmine ) do affirm, that faith only hath the seat in the intellectual part: lib. 1. de. iustificat. c. 6. and so they hold faith to be an act only of the understanding: Rhemist. annot. 2. Cor. 13. sect. 1.

But the contrary is evident here: the Apostle saith, with the heart man believeth, &c. now the heart is not the seat of understanding, but of the affections: and yet the heart is taken according to the phrase of Scripture, not for that vital part of the body, but for the soul and all the faculties thereof: wherefore though knowledge and understanding be requisite unto faith, yet the principal part thereof, is an assured confidence and belief which is in the heart and affections, not in the brain only and understanding. See further Centur. 4. err. 48.

Controv. 13. The Scriptures the only sufficient rule of faith.

v. 11. For the Scripture saith, &c. S. Paul hither to hath proved the whole doctrine of saith by him delivered by the testimony of Scripture: and Act. 26.22. he professeth, that he taught none other things, then Moses and the Prophets did: we are then only in matters of faith to have recourse unto the Scriptures, not unto unwritten traditions, whether the Papists would send us, for they are uncertain, mutable, variable, and therefore can be no rule of faith.

And further, whereas the Apostle addeth, the Scripture saith, as before c. 9.17. hereby that cavil of the Jesuits is removed, which say that the Scripture is mute and dumb, and cannot be a judge of controversies: but the Apostle saith, the Scripture speaketh, that is, God speaketh in the Scriptures, and it speaketh and proclaimeth the truth to everyone; therefore it is not a dumb but a speaking judge: and therefore is sufficient to determine all controversies of religion, and matters of faith: See further Synos. Centur. 1. err. 5.

Controv. 14. How the Apostle saith, there is no difference between the Jew and the Grecian. v. 12.

Object. The Apostle before gave the priority unto the Jews, c. 1.17. to the Jew first, and also to the Grecian: how then doth he say here, there is no difference.

Ans. 1. We must distinguish the times: there was in the Old Testament a difference made, because the Lord then had made choice only of Israel, before all the people in the world, but now under the kingdom of the Messiah, this difference is taken away: Christ hath broken down the wall of part • ing, and of both made all one: so distingue tempora & concilaibis. Scripturas, distinguish the times, and you shall reconcile the Scripture: Pareus.

2. Add hereunto, that because even at the first preaching of the Gospel, the Jews had a preheminencie, and the Gospel was first offered unto them, the distinction of times will not fully satisfy: the Jews were not preferred, quoad bona gratia, in respect of spiritual grace, but quoad praerogativam, &c. in respect of some perogatives they had, which S. Paul showeth what they were, Rom. 3.2. and c. 9.5.6. Gorran.

Controv. 15. Against the maintainers of Universal grace.

Object. Whereas the Apostle saith, v. 12. rich unto all, he may seem to favor their opinion, which hold, that God hath universally and indifferently decreed to show mercy unto all, and so in his own purpose he hath not rejected any.

Answ. We must understand the Apostle here not to speak absolute, absolutely of all in general, but with these two qualifications: he speaketh of all distributive, by way of distribution, all both Jews and Gentiles: he is rich to all not in particular, but of what nation or kindred whatsoever, Jew, or Gentile: for that the Apostle taketh upon him to prove, that not to the Jews only, but to the Gentiles also the promises of mercy in Christ do belong: secondly the Apostle nameth (all) limitate, with a certain limitation, unto all that call upon him, that is, all believers, for they only call upon God, that do believe in him.

Controv. 16. That faith justifieth not by the act thereof, but only as it apprehendeth Christ.

Whereas the Apostle saith, v. 13. Whosoever calleth upon the name of the Lord shall be sa •••• , &c. Bellarmine would hence infer, that faith doth not justify, relative, by way of re • ation unto Christ, by believing in him, but in seeking, asking, invocating, as here the Apostle saith: lib. 1. de iustific. c. 17.

Contra. 1. The Apostle saith not, neither can it be concluded out of his words, that we are saved by calling upon God, but invocation is a sure note and argument of salvation, because it is an evidence of their faith, whereby they are justified and saved. 2. but faith justifieth only passively, as it apprehendeth Christ, not actively, in respect of the work and merit thereof: for we are justified by the righteousness of God, by faith in Christ, Rom. 3.22. but the act and work of faith is a part of man's righteousness, not of God's, therefore so faith justifieth not; but as it apprehendeth the righteousness of God in Christ: See further Synops. Centur. 4. err. 53.

Controv. 17. That faith only justifieth, not invocation.

Bellarmine out of this place, whosoever calleth, &c. would confirm another of his errors, that faith pro parte sua, for it part justifieth, if other things be not wantings for salvation is here ascribed to invocation: lib. 1. de iustif. c. 12.

Contra. 1. The same answer may suffice: for here salvation is not ascribed unto invocation, neither doth the Apostle show, how, but who they are which shall be saved, namely, they which call upon him, which is an act and effect of faith: for without faith, there is no invocation: the argument then followeth not, they which call upon God shall be saved, therefore for their calling upon God they shall be saved: for this were like, as if one should reason out of these words of S. Paul, Act. 27.31. Except these abide in the ship, ye cannot be safe: all that did abide in the ship were safe, therefore because they did abide in the ship, they were safe: for the ship brake, and some were saved by swimming, some upon boards, and other pieces of the ship.

Controv. 18. Against the invocation of Saints.

v. 14. How shall they call on him, in whom they have not believed, &c. This place is strongly urged against the Popish invocation of Saints by our Protestant writers, as Pareus, Faius, and others: for if we are to call upon none, but in whom we must believe, and we are only to believe in God, John. 14.1. Ye believe in God, believe also in me, it followeth that God only must be called upon.

The Rhemists in their annotation here answer by a distinction of belief: that none can invocate Christ as their Lord, and Master, unless they believe him so to be: but they may trust also in Saints, that they can help them, and so also may believe in them, as their helpers: and this phrase (they say) to believe in men, is found in Scripture, as Exod. 14.31. they believed in God, and in Moses, for so it is in the Hebrew.

Contra. 1. Seeing the Scripture curseth him that trusteth, or putteth any confidence in man, Ierem. 17.5. how can Papists escape this curse, that are not ashamed to profess their trust and confidence in man. 2. though that in the Hebrew phrase the preposition ( beth ) which signifieth (in) be used, yet it is no more, then is expressed in the Latin phrase in the dative case, and so the Latin translator, well observeth, crediderunt Deo & Mosi, they believed God, and Moses: the meaning is no more then this, that they believed Moses as a true Prophet of God, that it came to pass, as he had foretold. 3. and seeing all our faith and confidence must be grounded upon the Scripture, but in the Scripture men have no warrant to trust in Saints, that they can help them, this is but a vain confidence. 4. Neither are there diverse kinds of a religious belief and confidence: there is a civil kind of assurance, which is the good persuasion, that one may have of another: but all our religious belief must be only settled upon God. 5. And so to conclude, Augustine saith in Psalm. 64. non potest esse Deo grata oratio, quam ipse non dictavit, &c. that prayer cannot be acceptable to God, which he (that is Christ) hath not indicted: But Christ hath not endited any prayer unto any but unto God only: therefore that form of prayer is only acceptable to him: See further hereof in D. Fulkes answer to the Rhemists upon this place.

Controv. 19. That we must pray with confidence and assurance.

Mr. Calvin also upon these words, how shall they call on him, in whom they have not believed, &c. confuteth the opinion of the schoolmen • , qui se dubitanter Deo offerunt, which doubtfully offer their prayers to God: and so Bellarmine saith, that it is not necessary for a man in his prayer to believe and be persuaded that God will hear him. lib. 1. de • onis operib. c. 9.

Contra. But the Apostle here requireth an assured belief in him that prayeth: and our Savior saith, Whatsoever ye desire, when ye pray, believe that ye shall have it, and it shall be don unto you, Mark. 11.24. See further Synops. Centur. 4. err. 88.

Controv. 20. Against the vain pomp of the Pope of Rome in offering his feet to be kissed.

v. 15. How beautiful are the feet, &c. This maketh nothing at all to countenance the pride of the Roman Antichrist, who hath offered his feet to be kissed of Kings and Emperors. 1. the Prophet first, and the Apostle following him, meaneth not any such particular gesture to be offered to the feet, but by a figure is understood the reverence due to the person of those which preached the Gospel: and this rather confoundeth the pride of the Pope and his Cardinals, that ride in state on their trapped horses, whereas the Apostles travailed on foot, preaching as they went: and therefore it is said, how beautiful are the feet. 2. and this honor is only belonging to them which preach the Gospel: but the Pope and his Cardinals are so far from preaching the Gospel, that they by all means suppress it, and persecute with sword and fire the professors of it: Martyr. See hereof more Synops. Centur. 2. err. 29.

Controv. 21. Against human traditions.

v. 17. Faith cometh by hearing, and hearing by the word of God, &c. Hence it is evident, that nothing must be preached but the word of God, and that saith only is built thereupon: all human traditions must give place, and whatsoever is urged beside the word of God: The Papists indeed, are not ashamed to call their traditions, verbum Dei non scriptum, the word of God not written; which is not far from blasphemy to make their own inventions, and traditions equal with the word of God: which is not to be found, but only in the Scriptures: for the word of God is certain, we know who is the author thereof, it is consonant to it self, and remaineth forever: but their traditions are of obscure and uncertain beginning, they are contrary to themselves, and are chaungeable: Basil hath this notable testimony concerning the authority of the Scriptures, calling it, the sin of pride aut non admittere, &c. either not to admit the things written in the Scriptures, or to add unto them: and this he confirmeth by that saying of S. Paul, Gal. 3.15. Though it be but a man's covenant, when it is confirmed, yet no man doth abrogate it, or addeth any thereto, &c. See further concerning traditions, Synops. Centur. 1. Err. 13.

Controv. 22. That the Ministers and Preachers of the Gospel have a lawful calling, against Stapleton.

v. 15. How shall they preach unless they be sent, &c. Hereupon the Romanists, as namely Stapleton Antidot. p. 684. and the Rhemists in their annotations here, take occasion to charge the Protestant Ministers which intrusion: because they have neither an extraordinary calling, because they are not furnished with the power of miracles, nor yet ordinary from the Church.

Contra. 1. It is not true, that there is no extraordinary calling without the gift of miracles, for we read of many Prophets, which were sent in times past, and yet are not mentioned to have wrought any miracles. 2. The Preachers and Protestant Ministers now, do enter by that ordinary calling, which is established in those several Churches, where they are placed. 3. in the beginning of the reformation of religion, diverse, which were stirred up to be preachers of the gospel, had a calling, such as it was in their Popish Church, as Luther, Pet. Martyr, with others. 4. But we insist rather upon this point, that where either there is no Church, or the same corrupted, diverse are extraordinarily raised up, and so sent of God (of which extraordinary sending the Apostle speaketh here) where no lawful calling is to be had: as learned D. Fulk in his answer vpō this point, showeth out of Ruffinus, how diverse great nations have been converted by lay men, and women: as a great nation of the Indians, by Aedesius, and Frumentinus: the country of the Iberians, by a captive woman: yea and further he addeth, how in constituted Churches, lay men, which were able, were permitted to teach the people, which was the defense of Alexander B. of Jerusalem, Theoctistus of Caesaria against Demetrius B. of Alexandria, for suffering Origen before he was ordained to teach in the Church: how much more, where the Church is corrupted, may not lay persons be stirred up extraordinarily to preach.

Controv. 23. That the Hebrew text is more authentical, then the vulgar Latin translation.

v. 18. Whereas the Apostle saith, their sound is gone through the earth, according to the Septuagint: and so the latin translator readeth: and yet in the Hebrew text, Psal. 19. the word is cavam, their line, hereupon, and by occasion of the like places our adversaries do commend the vulgar latin, as more authentical, and freer from corruption, then the Hebrew.

Contra. For answer hereunto: 1. some think, that the Septuagint, for kavam, their line, might read kalam, their voice, which word is in the end of the former verse, Paius: but then, as Pareus observeth, the Septuagint would have translated it 〈 in non-Latin alphabet 〉 , voice, as they did before, not 〈 in non-Latin alphabet 〉 , sound. 2. Beza thinketh they translated thus ( their sound ) to make it answerable unto the next clause, and their words into the end of the world. 3. and Pareus gesseth that they might read 〈 in non-Latin alphabet 〉 , which signifieth, aedificium cameratum, a valted building, such as the frame of the heavens seemeth to be. 4. But I rather think that the Apostle refuseth not the Septuagint, whose translation was so well known, because they retain the sense of the place, though they exactly render not the words: for both in respect of the heavens, whereof the Psalmist speaketh, their line and workmanship, was as it were their voice, and in respect of the Apostles their prophesies of their sound, and voice, was as a line, and rule of doctrine to the Church: and these two the Prophet Isai joineth together, c. 28.10. precept upon precept, line upon line, where the same word is used: and thus the precepts of the Apostles, was indeed a line unto them, whom they taught. 5. But it were a very preposterous course to prefer the translation before the original; as the rivers before the spring and fountain: which is contrary to Augustine's mind, lib. 2. de doctrine. Christ. who would have the Old Testament examined according to the Hebrew, and the new according to the Greek original.

24. Controv. Against the works of preparation.

v. 20. I was found of them, that sought me not. In that the Gentiles were called, when they sought not after God, neither inquired after him: it is evident that they did not prepare a way by their moral works, or civil kind of life, and thereby make themselves more fit and apt for their calling: for they are called in the former verse, a foolish nation, altogether unwise unto salvation: for it is not possible without faith to please God, Heb. 11.6. so Chrysostom here confesseth, in that the Lord saith, I was made manifest to them, that asked not after me, he showeth, quod totum hoc Dei gratia perfecerit, that God's grace wrought all, &c. and yet afterward, forgetting himself, he saith, nequaquam omnium crant vacui, they were not void of all: for in that they apprehended and acknowledged the things manifested unto them, hoc de suo attulerunt, this they brought of their own, &c. whereas our Savior Christ saith, without me ye can do nothing, John. 15.5. See more hereof, Synops. Centur. 4. err. 75.

25. Controv. Against the Jews, that will not have the Prophet to speak of them, in these words, I have stretched out my hands, &c.

Whereas the Prophet Isa, c. 65.2. as the Apostle here citeth him, v. 21. calleth them a rebellious people: Pet. Martyr out of Munster showeth how a certain Rabbin among the Jews would not have this spoken of the Jews, but of the Gentiles: and that which followeth in the Prophet, how they sacrificed in gardens, and burnt incense upon bricks, and remain among the graves, he applieth unto the Gentiles, professing themselves Christians, he meaneth the Papists, which have their altars, wherein they sacrifice, and do visit the sepulchers of the dead, and worship their relics.

Contra. 1. It may be a shame unto those, which call themselves Christians to give such offense to the Jews, as to pollute themselves with those things, which the Prophets directly enueigh against: when shall we look to have the Jews converted to the Christian faith, when they find idolatry and other superstitions practiced among Christians, for the which their forefathers were punished. 2. But yet they absurdly and ignorantly wrest this so evident a place from themselves to the Gentiles: for first it is evident, that the Prophet speaketh of two kind of people; the one that asked not after God, and yet he did declare himself unto them; the other, to whom he stretched forth his hands continually, and called them unto him: the first must needs be the Gentiles, for the Jews professed themselves worshippers of God, and asked after him: therefore the other are the Jews: and this further appeareth, because this is reckoned among one of their faults, they did eat swine's flesh, which neither was practiced among the then Pagan, nor now believing Gentiles. 3. Wherefore this rebuke must light upon the Jews: for they contemning the Lord's altar, did set up other altars in gardens to sacrifice upon, to their idols: they did visit the graves and sepulchers, either to consult with the dead, contrary to the law, Deut. 18. or else to adore their relics, as Papists now do. 4. And it is apparent to all the world, how this prophesy is fulfilled: God hath revealed himself to the Gentiles, and the Jews are blinded still.

1. Observ. Of the security and assurance of faith.

v. 6. Say not in thine heart, who shall ascend into heaven, &c. So long as a man is under the terror of the law, his mind is continually perplexed and troubled, doubting of heaven, how he shall come thither, and fearing hell who shall deliver him from thence: but being justified by faith, and so at peace with God, nothing doth trouble us: we need not to say, who shall ascend to heaven, to bring us thither, or descend to hell to redeem us thence, for Christ hath done both for us: in whom we are so sure of God's love, that nothing can separate us from it: as S. Paul showeth by his own experiences, Rom. 8.38.39. so long then as the mind is doubtful, perplexed, and wavering, it is a sure sign, that such have not yet attained unto this justifying faith.

Observ. 2. Against pride and vainglory.

Chrysostom upon these words, v. 11. He that believeth in him shall not be ashamed: taketh occasion to show the vain desire of human praise: whereas it is faith in Christ, that bringeth true praise, and delivereth from shame and confusion: I will abridge his moral upon this point.

1. First he describeth this vanity, by the adjuncts thereof, quid illa sumptuosius, quid difficilius, &c. what is more sumptuous, and more hard: as to build goodly houses, to provide multitude of servants, great horse, to set forth shows, to go in pomp, and all to get praise: what can be more costly?

2. By the event: it consumeth not only money, but devorat animas, it devoureth the soul, mater gehennae est inanis gloria, vain-glory is the mother of hell, and vehemently kindleth the fire thereof.

3. By the difference between this passion, and all other: quae morte finiuntur, which end by death: but this vain desire showeth it self after death, as in the immoderate cost bestowed in garnishing sepulchers: that they which could not afford one halfepennie to the poor while they lived, morientes sumptuosam mensam vermibus praebeant, being dead to prepare a sumptuous table for the worms.

4. By the condition and property of it: as there is no servitude, no not of the Barbarians, which is more grievous, then the servitude of vain-glory: it commandeth most servile things: he which is ambitious refuseth no labor nor service, to further his insatiable appetite: so that there cannot be a greater slave, then a vain-glorious man.

5. The companions of vain-glory, are envy, covetousness, adulteries: for many one in his foolish bravery vaunteth himself, hanc & hanc ego decepi, I have deceived this woman and that, and had my will of them.

6. Vain-glory is an uncertain thing: though a man had ten thousand commenders, they much differ not à graculis garrientibus, from so many cackling iayes: for they will upon any occasion be as ready to dispraise.

7. Beside, that which a man desireth to be praised, he soonest obtaineth by contemning of praise: for men do not more wonder at any, then at him, qui non laudari sustinet, which cannot endure to be praised.

8. This study of vain-glory is far unlike all other studies and professions: in other arts men will make them their judges that have skill: but the vain-glorious man, putteth himself upon the ignorant multitude: the harlot is not so vain: for she contemneth and despiseth many lovers; but the man ambitious of praise, doth fawn ever upon base and vile persons, for praise and commendation.

Now Chrysostom in this manner proceeding to lay open the vanity of this desire of praise, doth also show the remedies against it.

1. There is a woe denounced to such, Luk. 6.26. Woe be unto you, when all men speak well of you: for so did their fathers to the false Prophets: evil men are sooner commended of the world, then good.

2. We must set before us the everlasting praise of God, which will make us to tread under foot the praise of men: like as they which delight in the comeliness of the body, alia splendidior facies visa à prima separate, a more beautiful face doth turn a man's desire from the former: the servant looketh to his master, the scholar to his teacher, the laborer to his paymaster: but he that desireth the praise of men, looketh not to God his master and rewarder: Athleta in arena certans, in theatro probari cupit, the champion or combatant striving in the sand and ground below, yet seeketh to be approved in the theater above: yet a vain-glorious man, cum theatrum in coelo habet, spectatores in terris colligit, when he hath his theater in heaven, yet doth seek unto him spectators in earth.

3. We must consider the dignity and excellency of our calling, and say with S. Paul, know ye not that we shall judge the Angels: and wilt thou then that shalt judge the Angels, be judged of vile and base persons here in earth?

4. We must set before our eyes, the examples of the Saints, that have condemned the vain-glory of this world: as Helias, when the King and nobles and people were gathered together, and wondered at him: he sought not their praise, but checked them, saying, how long halt ye between two opinions? 1. King. 18.21. and when all Judea assembled unto John, be fawned not upon them, but reproved them, O generation of vipers: to this purpose, Chrysostom.

Observ. 3. Against despair.

v. 12. He that is Lord over all, is rich unto all: From this place Oecumenius collecteth a comfortable note: that seeing Christ is so desirous of our salvation, vt suas divitias existimet esse, that he couneth it his riches, if many be brought unto the faith: that no man should despair of salvation: And that we should have a desire unto our salvation, which our Blessed Savior so thirsteth after: as he did, when he wept over Jerusalem, which he would have gathered unto him, •• the hen doth her chickens, but they would not, Matth. 23.

Observ. 4. Against envy.

M. Calvin upon the same words, he is rich unto all, doth thus collect, that one should not envy another, as though they lost anything by the graces bestowed upon another: for God is abundantly rich, eius opulentiam largitate non minui, his bounty and riches is not diminished by his giving: God hath enough in store for all: it is therefore called the deepenes of his riches, c. 11.33. the bottom whereof can never be sounded, nor the fountain drawn dry.

5. Observ. Of the reverent respect, which should be had unto the Ministry, and Ministers of the word.

v. 15. How beautiful are the feet: seeing the Ministers of the Gospel do bring unto us the tidings of salvation, and of peace with God: they ought to be more welcome unto us, then they which bring us news of any worldly treasure whatsoever: and herein appeareth how earthly minded men of this world are, that have no more regard unto those, who are the messengers of God for their souls health: that whereas, in every profession the Ministers thereof are honored: as the Pagans did highly esteem their idolatrous sacrificers; the Turks, their Musulmen, which are their Priests; the Papists their Mass-priests: yet among Protestants, their Ministers and Preachers, are of least regard, unless it be among those few, that receive comfort by their ministry.

6. Observ. Against titulant Ministers, which have the name only, and not the thing.

v. 15. How beautiful are their feet, which bring glad tidings of peace, &c. It is required men of Ministers, that if they would be honored as Messengers, they should bring the Message with them, that is, to preach good things unto the people: this then maketh for the reproof of idle or insufficient ministers, that either cannot, or will not preach to the people: where is now their love unto Christ, seeing they feed not his flock: as Christ said unto Peter, lovest thou me, feed my sheep, &c. John. 21.

7. Observ. Of the necessity of the preaching of the word.

v. 17. Faith cometh by hearing, &c. Where then there is no preaching of the word of God, there can be no hearing: where no hearing, there no faith: this showeth the miserable state of those people, which want the ordinary ministry and preaching of the word of God: how can they but fall into the ditch, that either have no guides, or those but blind: for the Scripture saith, where there is no vision, there the people decay, Prov. 29.18. where are no Prophets ordinary or extraordinary, there the people must perish: Chrysostom compareth the word of God, and the preaching thereof unto oil, and faith as the lamp, without the word preached faith decayeth, as the lamp without oil is extinguished: The consideration hereof should move Christian Magistrates which are the chief pastors of the Lord's inheritance, to provide, that the people be everywhere taught: and the people themselves should be incited chiefly to seek for the food of their souls.