Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The tenth Chapter.

BRethren myne hartes deſire and prayer to God for Iſraell is, that they might be ſaued. For I beare them record, that they hauehave the zeale of God, but not according to knowledge. For they being ignorant of the righteouſnes of God, and going about to ſtabliſh their owne righteouſnes, are not ſubiect vntounto the righteouſnes of God.

Brethern mine hartes deſire and prayer to God. &c.] Foraſmuch as in the ninth chapiter he had declared that the promiſes were not proper vntounto theThe ſūm… of this chapiter. Iewes which periſhed, and therefore their diſtruction was no derogation either to the certainty of Gods promiſes or to the doctrine of iuſtification by faith, which he had before tought: for they to whome the promiſes pertaine, do by faith come vntounto Chriſt: now in the 10. chapter he remoueth an other doubt, and ouerthroweth a ſtrong hold, wherewith the Iewes were wont proudly to defend themſelues, who without end boaſted of ceremonies, works, and outward righteouſnes: and he declareth that they being ignorant of the true righteouſnes, which is called the righteouſnes of God, in vayne went about to eſtabliſhe their owne righteouſnes. And for that he vnderſtoode that it would be▪ vntounto them a thing very hard and ſharpe, to be not only ſpoyled of the promiſes, but that alſo the righteouſnes of works, which they chiefly embraſed, ſhould be abrogated: firſt by a preuention he lenifieth their mindes, in teſtifiing his good wil towardes them. After that, for that they were infected with ignorance, he enſtructeth them with a plaine and euident diſtinction of righteouſnes. And leaſt he ſhould ſeme of his owne hed to hauehave deuiſed the righteouſnes of faith, he confirmeth it by a teſtimony of Moſes and of Oſea the Prophet: which righteouſnes, he ſaith, God would hauehave to be brought euen vntounto the Gentles which were farre and wide diſperſed abroade? But ſo that it ſhould not be hid from the Iewes, when as it was firſt manifeſted vntounto that people. Which thing Eſay teſtifieth, when he writeth, that God all the day long holdeth abroad his handes to a nacion, which perpetually reſiſted hym. This is the ſumme of the doctrine of this chapiter.He teſtifieth that he …ueth the Iewes and hateth thē not.

And in the firſt part thereof to comfort the Iewes he taketh in hand to proue this propoſition: I beare a ſingular good will towards you, neither am I led by hatred to write theſe things. And this he thereby proueth, for that he with a certaine perpetuall deſire had then alwayes in mynde, and was ſo carefull for their ſaluation, that he continually by prayers deſired it. VntoUnto them that geue admonitions,Neceſſary preparatiōs of the hearers. A ſimilitude. and alſo vntounto them that preach the Goſpell, theſe are neceſſary preparations of mens minds. For oftentimes the things that are ſpoken ſkarſly profit, vnles the hearers féele or perceaue that they are beloued of him that ſpeaketh vntounto them. For euen as phiſitions when they mind to miniſter ſtrong purgations, to bring forth hurtfull humors out of the ſicke body, do firſt looſe the body by certaine drinks: ſo alſo their mindes with whom we deale, are firſt to be lenified with gentle ſpeach, before we come to the bitternes of reprouing. So did Paul, whē he wrote vntounto other Churches, and eſpecially vntounto the Corrinthians, whom at the beginning he commendeth as holy and elected, inſtructed in all wiſdome and knowledge, and finally adorned of God with all good gifts. But afterward he vehemently and ſharply accuſeth euen the ſelfe ſame men of moſt haynous crimes: that they had ſects and contentions amongſt themſelues: and that by humane wiſdome they obſcured the Goſpell: that they puniſhed not moſt horrible inceſt: that they diſturbed the ſupper of the Lord: and that they did iniuries, and proſecuted matters of contencion before infidels: and many ſuch other like haynous facts he reproueth that Church of, to y^• end they ſhould correct them. Wherefore it is no meruayle if in this place he vſe the ſelfe ſame maner: and do ſay, that he writeth not thoſe things with a hatefull mynde. Alwayes in his epiſtles after gentle and louing preuentions follow gréeuous and ſharpe reprehenſions: which maner we ought alſo to follow, that thoſe things which we entend to admoniſhe may the more profit. Rhetoricians vſe this pollicy, neuer to ſpeake any thing thatAn example of Rhetoricians. is ſharpe or vnpleaſant but firſt do mollefy it by ſome colour. And foraſmuch as the Scorpion that deadly ſtinging beaſt embraſeth with her fore clawes, that he may the better ſtrike with his tayle, and ſticke in his venemous ſting, why do not we alſo moſt erneſtly with louelove and charity embrace our neigh bour that we maye heale hym. The Apoſtle to proue his louelove towardes the Iewes ſayth, that in his harte he had a vehemente deſire, and an incredible redines (whiche he calleth foreign) towards their ſaluation, wherof ſprong prayers. Theſe are a… ſured tokens of Chriſtian louelove. And this is worthy to be noted, that Paul ioynethWhat prayers are feruent and of efficacy. theſe two things together: for prayers are neuer liuely nor feruent vnles in the hart go before a moſt feruēt deſire of the things which are to be prayed for. Some deſire of God, that they mought abſtaine from ſinnes, but becauſe they deſire it not, with feruency, their prayers are faint. Others pray, that they may not be vnworthy miniſters of the Church, but foraſmuch as they are but lightly touched with this deſire, their prayers are cold. And therefore it is no meruaile if they bePreachers muſt auoid… offences. ſo rarely hard. Wherfore Paul to declare that his prayers were no ſlender prayers, ſaid, that there went before them a feruent deſire. Hereby moreouer we learne, that they which preach the Goſpel muſt auoyde offences geuē out of time: and if offences muſt néedes be geuen, the ſame ought to be lenified and made ſoft: vnles paraduenture the ſaluation of the hearers be paſt all hope, or that they are ſo obſtinate and peruerſe, that they can not be moued to God, but by moſt ſharpeWhē ſharp reprehenſions are to be vſed. reprehenſions. So Chriſt ſomtimes ſaid of the Phariſeis: Let them alone, they are blind, and leders of the blind, This wicked and adultrous generation ſeketh a ſigne, but none ſhall be geuen vntounto it. Of Herode alſo Chriſt ſayd, Go and tell that foxe. Iohn Baptist alſo ſaid vntounto the ſelfe ſame men, Ye generation of vipers. who hath tought you to flye from the wrath to come? Our Paul alſo when he was ſtriken as he ſtoode before the iudge ſayd, God ſtrike thee thou paynted wall. And vntounto Elimas, who was alſo called Barieu he ſayd, Thou ſonne of the deuill, full of all guile, how long continueſt thou to peruert the straight wayes of the Lord? Behold the hand of the Lord is vponupon thee, and thou ſhalt be blind, and ſhalt not ſee. But when we come to this poynt,The ſpirite is to be examined. we muſt examine the ſpirit wherewith we are moued, leaſt paraduenture we be deceaued, and vnderunder a godly pretence ſerue a wicked affect. And we muſt take héede, that our brethern be not raſhly turned away from the doctrine of the Goſpell, and we muſt chiefely beware that we geue not them occaſion to ſuſpect that we are by hatred, enuy, & deſire of vengeance or by ſome wicked luſt moued toWe muſt not flatter them that ſinne. ſpeake thoſe things, which we ſeme to ſpeake ſomwhat vehemētly. Furthermore on y^e other ſide we muſt beware of y^e other extremity, y^• we flatter not thē y^• ſinne, making a marchādiſe of y^• word of God either to win mēs fauour, or for lucre ſake, or for pleaſure ſake. For doubtles the truth as touching doctrine ought neuer to be kept in ſilēce, neither are they which ſinne to be ſpared, although troubles ſhould therof ariſe, or that we ſhould therfore ſuffer greuous things. Chriſt knew rightAn example of Chriſt. well, that by teaching the truth and by reprouing of vices, he ſhould at the length be crucified, and be alſo forſaken of his diſciples, and yet did he not therefore ceaſſe either from neceſſary doctrine, or from profitable reprehenſions. Of that, that theThe autoritie of the Iews was great in the Church. Apoſtle ſo diligently ſeketh to auoide the offending of the Iewes, we gather, that the authority of that nation was great in the primitiue Church: for they before other nations beleued the Goſpell, and the iudgement of them was had in great eſtimation. For the Iewes were ſtudious in the ſcriptures, and moſt diligent obſeruers of the worſhipping of God, wherefore the offence of them could not be in curred without excéeding great hurt to the Goſpell.

He calleth them bretherne, the more to conciliate them vntounto him. For theſe are no ſmall degrées of beneuolence, to wiſh well vntounto a man, to pray for him, and to call him by a gentle and louing name. Howbeit there is a difference betweeneA differēce worthy to be noted. the reaſō which he vſeth in the ninth chapter, and betwene that which he vſeth in this chapter to proue his louelove towardes the Iewes. For there he ſaide, that he ſo feruently loued them, that for the redéeminge of theyr deſtruction he deſired to be made accurſed: but here he writeth that he powreth out prayers for theyr ſaluatiō. Of this difference this is the reaſon. In the. 9. chapter he entreated of election or predeſtination, which is not chaunged by prayers: and therfore it had bene in vain there to hauehave made mencion of them. But in this place is entreated of the righteouſnes of fayth, which faith foraſmuch as it is the the gift of God, there is no doubt but that by faithfull prayers it may be obteyned for our neighbours.

He bringeth moreouer an other argumente of his louelove towardes the Iewes, whereby he excuſeth theyr incredulity, as much as the nature of the thing ſuffreth, but yet he ſo excuſeth it, that thereunto he addeth a moſt gréeuous accuſation.

I beare them record (ſaith he) that they hauehave the zeale of God, but not according to knowledge.] And yet muſt we not thinke, that all the Iewes had this zeale, for in that nation there were a greate many which were manifeſt wicked & filthy liuers. But when Paul thus wrote he had a conſideration to the ſounder ſort: and vnderunder this common name ment them onelyonly. And to be briefe he vſeth the figure Synecdoche, whereby an indefinite propoſition is by reaſon of ſome partes y^• it containeth taken for true. This ſelfe ſame excuſe Peter in the Actes vſed, when he ſaid, For I know that ye did it thorow ignorance. &c. Paul nowe attributeth vntounto them zele, but he reproueth their ignorance as an haynous ſinne. For ſéeing that they were by the law and by the ſcriptures dayly tought, they ought not to hauehave bene ignorant of thoſe thinges. Theyr ignoraunce he hereby proueth, forWhat was the ignorance of the Iewes. y^• they knew not the difference betwene the righteouſnes of God and their owne righteouſnes, neither ſaw they that by eſtabliſhing their owne, they fell away frō the true and perfect righteouſnes. That they had a zeale, he therfore ſaith, for thatWhat zeale ſignifieth. they ſought to worſhip God, and that diligently: but they knew not the manner of true worſhipping, wherefore their zeale was a blinde zeale. And to declare what zeale is, we wil firſt conſider the etimology thereof. foreign, that is zeale, is a Gréeke word deriued of foreign. And this word ſignifieth to louelove, but yet vehementlye to louelove, ſo that after louelove followeth admiration, after admiration imitation, and thē after that a grief if he may not enioy the thing which he loueth, or if others be admitted to enioy the ſame. This is the proper ſignification of the word. WherforeDefinition of zeale. we may thus define it. Zeale is an affection, whiche conſiſteth in that parte of the minde which luſteth or deſireth, after which by reaſon of the vehemēcy followeth grief, both becauſe of the fellowſhip of others, and alſo for the wante of the thinge which is deſired. But y^e nature of it is not of one ſort. For there is a good zeale, & an euill zeale. Of the good zeale Paul ſpake, when he ſaide, I am zelous for you with the A good zel… & an euill.zeale of God, for I hauehave betrouthed you, that ye ſhould geue your ſelues a chaſt virgen vntounto one man Chriſt. Alſo in the firſt to the Corrinthians, Be zealous of the better gracious giftes. God himſelfe alſo is affected towards vsus with a moſt perfect zeale, as the ſcripture oftentimes teacheth, although affectes are not properly, attributed vntounto him. But of the euill zeale is not at this preſente entreated: But of it Paul to the Galathians thus writeth, that the falſe Apoſtles loued them with a zeale, that they might glory in theyr fleſh, and leade them away from Chriſt into the bondage of the law. And in many other places is mencion made of it. But the cauſe whereofThe cauſe of a good & euill zele. either a good or euill zeale ſpringeth, may be thys. The manner is a lyke in thys affection, as it is in other affections. Wherfore euen as boldnes, luſt, and anger are ſo long time good or euill, how long they kéepe themſelues within certaine bondes preſcribed vntounto them by prudence, or paſſe thoſe bondes: ſo alſo commeth it to paſſe in zeale. But this we ought to know, that accordinge to morall doctrine, prudence commeth by naturall vſe or diſcipline, but in very déede as it is here conſidered, it can not be gathered but out of the holy ſcriptures by the breathing of the holy goſt. Wherefore zeale is then good, when it is thorow faith brideled by a iuſt and godly knowledge: and it is then euill whē it is not by ſuch knowledge reſtrayned: as a ſhip when y^• maiſter or gouerner is preſent is preſerued, but he being abſent goethA ſimilitude. to wracke. Wherfore Paul ſpake moſt warely: for when he condēneth their zeale, he taketh away from them knowledge, and by one word, that which mought hauehave bene an excellent vertue he noted as a vice, and that daungerous. And as the difference is greate betwene a good and an euill zeale, ſo alſo the effectes which are of other deriued are much diuers. Chriſt was kindled with a good zele, when he draueEffectes of good … euill zeale. the biers and ſellers out of the temple, ouerthrowinge theyr tables and chayres. With the ſelfe ſame zeale was Phinees moued when he thruſte thorow the moſte filthy whoremongers. Contrariwiſe the effect of an euill zeale we may beholde in Paul, who through zeale perſecuted y^• church of Chriſt. And in Iohn it is writen, y^• y^• the time ſhould be, when they ſhoulde thinke y^• they do God highe ſeruice, which afflict the faithful of Chriſt. Peter alſo being kindled w^t an immoderate zeale drue out his ſword, to kill them which laid hands vponupon Chriſte. There is alſo an other difference. For an euill zeale engendreth hatred: but a good zeale hath ioyned with it charity. For Samuell although with a great zeale he worſhipped▪ God, yet a long time he mourned for Saul. And nothing is more repugnante vntounto euill zeale then charity: as vntounto a good zeale is chiefly repugnant ſelfe louelove. They alſo are of a contrary affect, which are either ſo blockiſhe, that they are ſtirred vp with no deſire of good thinges, or els are ſo corrupt, that they are not afeard to boaſt of wicked and villanous factes. Theſe thinges generally ſpoken, we will now applye vntounto theAn euill zele of the Iewes. Iewes. They had a zeale towardes the lawe, ceremonies, and outward workes, for that they excéedingly loued, and had in admiration, and onelye embraced theſe thinges: wherfore it wonderfully gréeued them to be excluded from them, neither could they abide that the Ethnikes ſhoulde be admitted into the fellowſhip of true religion. Wherfore they were affected with a zeale, but yet with an euil zeale: for that (as Paul ſaith) it wanted knowledge. But foraſmuche as Paul ſéemeth to be moued with a deſire and good wil towards the Iewes by reaſon of this zeale, there ariſeth a queſtion, whether anye ſinnes may ſo pleaſe vsus, that of them we ſhouldeWhether i… be lawful to take pleaſure of ſins. A diſtinctiō of ſinnes. take pleaſure, or that therfore ſhould be engendred any good will. We muſt put a difference betweene ſinnes, for there are certayne ſinnes enormious and groſſe, which all men vnderſtand to be ſinnes: and there are other ſinnes which although they be condemned before God, and are in very déede ſinnes, for that they are committed of men not regenerate, who are as yet euill trées, neither directe they their workes vntounto God as they ought to do, yet are they morally good. Wherefore if we meane of groſſe ſinnes, and ſpeake of ſinnes as they are of theyr owne nature properly and truely, then none that is godly will delight in this kind of ſinne. For if a man louelove God with all his hart of neceſſity, he wil abſtaine from al ſinnes, which are manifeſtly repugnant vntounto the will of God and vntounto his law: but per accidēs that is, by chaunce it is poſſible that ſome pleaſure may bee taken in them: as if we be now deliuered, the more & greater the wicked actes are whiche we hauehave cō mitted, the more ſhal we therfore reioyce. And if a man hauehave ben before proud and arrogant, & after ſome fal being repētant do behaue himſelf more modeſtly, he wil ſomwhat reioyce by reaſon of his ſinne. Which thing alſo happeneth, if after faultes comitted be made good lawes, and an order appointed, that ſuch faults be not afterward committed. For we reioyce that ſuch an occaſion was offred. And becauſe that, as Paul ſaith, where ſinne hath abounded, grace alſo ſhall abound, and vntounto We reioyce in ſinnes … accidens.them that louelove God all thinges worke to good, we will graunt that by a phraſe of ſpeach although not proper but per accidens, the godly may ſomtimes take ſome pleaſure of ſinnes. But if we ſpeake of moral works which are done of them thatGood moral workes delight vsus, althoughe they be ſinnes. are not regenerate, if we conſider them ſimply, we can not but reioyce in them. For euen as it is a pleaſure, and that no ſmall pleaſure, to conſider y^e natures of herbes, the proprieties of liuing creatures, of precious ſtones, and of the ſtarres, ſo alſo is it a delight, to ſée the actes of notable men, which actes God would hauehave to be in the nature of man, for the preſeruation of common wealthes, and of ciuil diſcipline. Who taketh not pleaſure, when he readeth the honeſt life, and vertuous actes of Socrates? Or when he weigheth with himſelfe the notable actes done by Scipio Africanus? and alſo when he ſéeth the things which are in our time done of notable men, when yet they are voyde of Chriſtian religion? Yea foraſmuch as they hauehave a certaine ſhew and countenaunce of ſounde vertues, the godly ſo much delight in them, that they are not ſeldome moued erneſtly to pray for the ſaluation of thoſe mē, thus thinking with themſelues: If God would vouchſafe to change theſe men, and to draw them vntounto Chriſt, they ſhould be a great ornament andA ſimilitude. help vntounto the Church, neither do they eaſely diſpayre of theyr ſaluation. As a ſkilfull huſbandman, if paraduenture he ſée a ground very ranke with brakes and wedes deſireth to buy the ſame: for he thus thinketh: That if the noughty herbes were weded out, and the brakes with a plowe rooted out, that grounde woulde plentifullye bring forthe good corne. And ſo alſo will he doo, if he ſée wilde vine trées, or wild oliue tréees of their owne accord ſpring in any place, for he will thereby iudge the ground to be méeke both for vine trées, and for fat oliue trées, if it ſhould be well huſbanded. Chriſt alſo our Sauior, when a young man had aſked him counſell, what he ſhould do to attaine vntounto eternall life? and he had anſwered kepe the commaundements: and the young man made anſwere, that he had thereunto endeuored himſelfe euen from his youth, which yet was not true, Ieſus notwithſtanding delighted in that his endeuour ſuch as it was of enquiring touching ſaluation, and of obeying the commaundements of God as much as lay in him. For this is the meaning of that which Marke writeth in the 10. chapiter, that Chriſt loued him: namely, being moued with mercy by reaſon of his preſent calamity, for that he labouring and going about to attayne vntounto the righteouſnes of works, fell away from it? And the Lord alſo, when he had made anſwere, that the greateſt commaundement is, that we ſhould louelove God with all our hart, with all our ſoule, and with all our ſtrenthes, and that the next commaundement is, that we ſhould louelove our neighbour as our ſelues: and a certaine ſcribe had commended this anſwere of the Lord, he ſayd vntounto him, Thou art not farre from the kingdome of heauen, although he yet beleued not, neither was yet by Chriſt iuſtified. But the Lord would declare, that this his aſſent to the truth reſembled ſomeWe are alſo ſorye by reaſon of the morall workes of y^e Ethnikes. certaine ſhew of piety and of duty. Wherefore in ſuch workes which are morally called good, the minde of the godly delighteth: although therewithall alſo it ſorroweth that thoſe workes are not done as they ought to be done. And as touching this preſent ſentence of the Apoſtle we muſt not gather, that he of ſinne, that is, of zeale without true knowledge conceaued a louelove and good will towardes the Iewes: for he reaſoneth not from the cauſe: yea rather by the effect he declareth his louelove towardes them: namely, in that he not onelyonly prayeth for ſaluation for them, but alſo agrauateth not the crime which they were guilty of, but ratherPaul loued not y^e Iews for their euill zeale. as much as the thing ſuffreth excuſeth it. It ſhould be a falſe kind of reaſoning a non cauſa vt cauſa, (that is, taking that for the cauſe which is not the cauſe) if a man would hereby proue, that Paul had a delight in the ſinnes of the Iewes. But if a man will nedes contend, that this argument is taken from the cauſe, we ſay that foreign, which is engliſhed, harts deſire, is in this place an affectWhat foreign in this place ſignifieth. The zele of the Iewes was ſinne. which pertaineth to mercy: and ſo Paul had compaſſion vponupon the Iewes, for that he ſaw the Iewes ſo miſerably erred. And this ſentence is of no ſmall force to proue, that that zeale of the Iewes, though it were goodly to the ſhew, was ſinne: for nothing ſtirreth vp mercy, but only miſery and calamity: neither are we moued to pray for any that they might be conuerted from euil workes, vnles the ſame workes were ſinnes, and that very hurtfull. Wherefore I wonder at the Nicodemites of our tyme, which obiect the hiſtory of Elizeus, and of Naaman The Nicodemites of our time. The fact of Naamā the Siriā, very ill cited.the Sirian, to proue that it is lawful for them, ſo that they thinke wel in in their hart, to be preſent at vngodly ſuperſticions. For Naaman the Sirian although he were newly conuerted yet he vnderſtoode that that was ſinne, and for that he had not as yet ſo farre gone forwarde to departe from his commodities, he required of the Prophet to pray for him: which declareth that he iudged that ſuch a ſinne neded pardon. Wherefore we conclude that this zeale of the Iewes, whereunto the Apoſtle now beareth record, was in very deede ſinne: and although it hauehave ſome ſhew of vertue, yet is it very farre of from it. For as it is plaine by moral philoſophy that vertues and vices are, as touchingVices and vertues are occupied about one & the ſame matter. where about they are occupied, one and the ſame, but in forme much differ: as fortitude and feare, temperaunce and intemperance, iuſtice and iniuſtice. For one and the ſelfe ſame affectes, when they are by right reaſon bridled to a mediocrity, and when thorough vice they either want or exceede, differ not in matter, although the habites or qualities which are occupied about them are much differing. And that which the Philoſophers ſpeake of vertues and of vpright reaſon, we ought to tranſferre alſo vntounto the holighoſt and vntounto faith geuen vntounto the ſcriptures. And although in a good and euil zeale the affect be one and the ſame, yet is the difference moſt great, when it is gouerned by true knowledge and faith, and when it is gouerned of it ſelfe, and wanteth true knowledge. AsA ſimilitude. the water of the ſea, and rayne water, although they agree together in matter of moiſture, yet are they ſundred by very many proprieties & differences. TheſeA good intent is not ſufficient to make the worke good thinges hauehave I therefore alleadged to confute thoſe, which oftentimes defend wicked actes, for that they are done of a good minde & purpoſe, or as they ſay, entent: as though eueryevery zeale were ſufficient to make the worke good. Whoſe ſentence, if it were true, mought eaſely excuſe the Iewes, in that they killed Chriſt, and afflicted his Apoſtles: for they beleued that by theſe meanes, they defended the lawe of God, and ceremonies of their fathers. But the ApoſtleErrors in matters of faith is hurtfull. Againſt workes of preparation ſaith otherwiſe: when he attributeth vntounto them zeale, but yet a zeale ioyned with error: but when error lighteth in matters of faith, it is a deadly ſinne. Wherfore let them well aduiſe themſelues, what to ſay which ſo ſtoutly defend workes preparatory, doubtles their meaning is nothing els, but that men although before iuſtification they abſolutely worke not good workes, yet, by reaſon of a certaine vpright purpoſe and zeale, of congruity they deſerue grace. Such workes for as muche as they want true knowledge, whiche is fayth, it followeth that they are ſuch a zeale as the Apoſtle nowe ſpeaketh of. We deny not, but that God ſometimes vſeth ſuche our wycked workes, by thē at length to bring vsus vntounto iuſtification: but that we our ſelues do thorow them deſerue iuſtification, it is farre from the truth: yea rather oftentimesGoodly workes are ſometyme a let vntounto ſaluation. it commeth to paſſe, that ſuch workes are a great let vntounto ſaluation. For the Philoſophers and Phareſies being dronken & glutted with thoſe goodly workes, were ouermuch puffed vp: and for that they delighted in thē ſelues, they contented them ſelues with thoſe workes, neither endeuoured they to aſcend vntounto the true degree of righteouſnes. We are by this doctrine alſo of Paul We muſt not ſtreight way geue place to zeleadmoniſhed not ſtraight way to geue place vntounto zeale: we muſt firſt trye and diligently examine it: for oftentimes vnderunder the goodly ſhew thereof lyeth hidden moſt great impietie: as it is manifeſt in the Iewes which ſlew Chriſt, and perſecuted the Apoſtles, and as this place euidently declareth.It is a greuous ſinne to refuſe to be ſubiet vntounto God. A rule to try zeale.

For they being ignorant of the righteouſnes of God, and going about to ſtabliſh their own righteouſnes, are not ſubiect vntounto the rightouſnes of God.] What more wickednes could hauehave bene deuiſed, then to refuſe to be ſubiect vntounto God, and to ſeeke to prefer their own righteouſnes, before the righteouſnes of God. The Apoſtle in theſe wordes geueth vsus a rule, whereby we may be able to trye and examine our zeale. And that rule is this, to ſee whether we will be ſubiect vntounto God, whether we can abide that all thinges ſhoulde bee attributed vntounto God, and claime nothing vntounto our ſelues, as the true knowledge of God requireth. There are a great many in our daies, which as it were by a certain zeale labour to defend worſhipping of Images, pilgrimages, and other ſuche ſuperſticious actes: vntounto whom if a man manifeſtly declare, that thoſe thinges are repugnant vntounto the word of God, they will not be ſubiect vntounto it, but ſtrayght way flee to the cuſtome of their Elders, and to the helps of humaine traditiōs. There are ſome alſo which are moued with a zeale to defēd ſole lyfe of the Miniſters of the Church, vntounto whom if a man do ſhew that the bed of matrimony ought to be vndefiled in all men, as it is ſayde vntounto the Hebrues, and as it is writen vntounto the Corinthians, It is better to marry, then to burne: They which cānot lyue continent, let them marry. Let eueryevery man hauehave hys own wyfe, and euerye woman her owne husband to auoide fornication: they wyll not be ſubiect vntounto this knowledgeMen will not be ſubiecte vntounto God. of the lawes of God, but bring forth the Fathers, Councels, and humane inuentions. Whereby it is plaine, what is to be iudged of their zeale. It is vndoubtedly a very euill zeale, and onelyonly leaneth vntounto ſelfe louelove, and geueth it ſelf …o his own thinges, and nothing regardeth the thinges that pertain vntounto God. Such are the Monkes, which preferre their inſtitutions, rules, and workes before all other thinges, which are commonly done of Chriſtians, and much delight in contemning all others in reſpect of them ſelues. With this blind zeale are the miſerable people eueryevery where infected, whom the Paſtors and prechers ought to ſuccor and helpe, in diſcouering their want of knowledge, and ſetting before them the true knowledge of the ſcriptures, and that of a ſingular affection,We muſt euen of mercy be moued to fall to prayers. and true Chriſtian mercy, wherewith they ought thorowlye to be touched in ſo great a diſſipation of Churches, which can of no man bee ſufficientlye lamented. We hauehave neede of Ieremy to bewayle the calamities of the Churche. And from this mercy we muſt go forward vntounto prayers, as Paul ſayth he dyd: and in imploring the ayde of God, we ought there to record before God, that which is in this place written, They hauehave the zeale of God, but not according to knowledge, which ſelfe thing our Sauiour did vponupon the croſſe, when he prayed, Father An example of Chriſt.forgeue them, for they know not what they do. Further, ſeing that we delight in the good moral workes of men not yet regenerate, and are ſory for that they are not done as they ought to be done, we maye thus gather: If theſe men diſpleaſe God, and are condemned, which yet of a good entent (as they ſpeake) doo theſe ſo honeſt things, when yet notwithſtanding they want true knowledge, what ſhall at the length become of vsus, which being endued wyth knowledge, liue filthily, yea euen againſt our conſcience. They are able to pretend a zeale, but we Miſers, what excuſe ſhall we make, when as wee profeſſe the Goſpell? Howbeit this is not to bee paſſed ouer, that the Iewes, of whom the Apoſtle ſpeaketh, had not, if we wyl ſpeake properlye, the zeale of God: for there hathThe Iews had not the zele of God. not bene at any time, nor euer ſhal be any true God, which wyl hauehave the law of Moſes to be defended againſt Chriſt and his Goſpell. Wherefore they abuſed the name of God, when as they defended not him, but rather their owne opinions. As the Turkes alſo, although they boaſt that they worſhip and cal vponupon the true God, yet they lye, for there is no where ſuch a God, which hath not ourThe turks worſhip not God. Lord Ieſus Chriſt, and the holy ghoſt of one and the ſame ſubſtance with him: which foraſmuch as they take away frō the God whō they worſhip, they worſhip theyr owne inuencion for God, & fight and are zelous for it & not for y^e true God. And Paul ſpeaketh according to the accuſtomed maner of the ſcriptures, which oftentimes nameth thinges not as they are, but as they ſeme to be. SeingThe ſcripture oftentymes nameth thinges not as they are, but as they ſeme to be. therefore that thoſe men thought that they were moued with y^e zeale of the true God, neyther did they for any other cauſe enter into theſe zeales but for that they thought them to be acceptable vntounto God, therefore Paul ſayth, that they had the zeale of God, when yet they were deceaued. For if they had bene kindled with the zeale of the true God, they would neuer hauehave reſiſted Chriſte. Wherefore in Iohn the lord ſayd excellenlye well vntounto thoſe which boaſted that they would beleue Moſes and not him. If ye beleued Moſes, ye would beleue me alſo: for he wrote of me. Wherfore Chriſoſtome in this place very well noteth, that Paul Paul deceueth not as Rhetoricians do.gratefied the Iewes, but yet in wordes only. Further let vsus conſider, that the arte vſed of the Apoſtle farre differeth from that which the Rhetoricians vſe. They to couer and to extenuate vices, adorne them w^t the name of the vertues nexte vntounto thoſe vices, defending a couetous man, by the name of frugallity, a bold and raſhe perſon, as valiāt, and ſo in other vices. But Paul bycauſe he had named an effect, which ſemed to approch nigh vntounto vertue, to the end he would not deceaue, made open the vice thereof, in taking awaye from it knowledge. And this he proueth, adding thys.

For they being ignoraunt of the righteouſnes of God, and going aboute to ſtabliſh theyr owne righteouſnes, are not ſubiect vntounto the righteouſnes of God, Agayne when he maketh mencion of ignoraunce, he ſemeth to gratefie the Iewes. And indede he ſheweth that they were not ſo culpable, as if wittingly and willingly they had reſiſted the truth knowen: allbeit notwithſtanding he moſt greauouſly accuſeth them. It is certayne that ignoraunce ſignifieth defectWhat ignoraunce is. Difference betwene natural priuations & morall. or wante of knowledge, not indede fully, but requireth a ſubiect or matter apte to know. For betwene naturall priuations and morall there is greate differēce for in phiſicall or naturall priuations, the greater the nighnes & aptnes is vntounto any perfection, ſo much of more valew is the thing counted. For for y^• the drinke or liquor of fruites is more apt to reſemble wine, therfore of ſo much the more worthines is it. The gold of the Alchumiſtes is better then yron: bicauſe with a greater aptnes or nighnes it draweth nere vntounto true gold. But in moral things if a man ſeme to be more apte to receaue vertues, or to attayn vntounto knowledge then other are, and by his owne default or folly, will not take any paynes in them, he is more to be accuſed then others are, which are farther of from that commodity. Wherefore ſeing that the Iewes had aboue all other nations geuen vntounto them the ſcriptures, the Prophets, the Apoſtles and Chriſt himſelfe for theyr erudition, and were taught by ceremonies, preaching, and miracles, the ignoraunce of Chriſte coulde not but to theyr moſte greate rebuke be obiected vntounto them.

Paul in this place maketh a diuiſion of righteouſneſſe, and the one he maketh proper and theyr owne, and the other he maketh to be of God: of which diuiſion heA diſtinctiō of righteouſnes. maketh mencion alſo in an other place. For in the thirde chapter he ſpeaketh of the one parte when he ſaith, The righteouſnes of God is reuealed by fayth, And in the ſame place of Abraham he writeth, And if he were iuſtified by woorkes, he hath wherof to glory, but not before God. And vntounto the Phillippians in the thirde chapter, when he ſaith, That I may be found in him, not hauing mine owne righteouſnes which is of the law, but the righteouſnes of God. And the Apoſtle when he would declare the ignoraunce wherewith the Iewes were enfected, the more to lay the haynouſnes thereof before theyr eyes, ſaith that they had erred in y^• thing which is the chiefeſt in mās life, namely, in that righteouſnes which hath ſaluation and felicity ioyned with it: they had no vpright iudgement of the ends of good and euill, nor alſo of theThe Iews erred touchyng the chiefe good thyng. What our righteouſnes is. fountaine of all piety. And of this thing were the Iewes ignorant, who aboue all other nations ſéemed to hauehave a care of religion. Wherefore he deuideth righteouſnes into two partes: whiche thing they could not do: and by our righteouſneſſe he meaneth that righteouſnes which is gottē by works. And that righteouſnes may be conſidered two wayes, either as it goeth before regeneration, or as it followeth it: of which partes onelyonly the firſt maketh to the purpoſe. For this place can not be vnderſtanded of woorkes whiche follow regeneration: for Paul dealeth againſteOur righteouſnes is of two ſortes. The good workes of the faithful are both imperfect, and alſo do follow iuſtification. What is the righteouſnes of God. Definition of ſinne. What is to be abſolued from ſinne. Abſolution taketh not away the defect. Definition of abſolutiō thoſe which reiected Chriſt. And y^• righteouſnes which was allowed of the Iewes before faith, for that it was no rightouſnes, coulde not ſtande before God. For that can not be cōſtituted or ſtabliſhed which is nothing. But that righteouſnes which followeth faith, may indéede after a ſorte be eſtabliſhed, for that it pleaſeth God: howbeit it is ſuch, that by it we cannot be iuſtified: both bicauſe it is vnperfect, and alſo for that it followeth iuſtification. Now reſteth to ſée, what is the righteouſnes of God. And it may thus be defined, that it is an abſolution from ſinnes by fayth through Chriſt. And that we may the better vnderſtand the nature of this abſolution, we muſte on the other ſide weigh the nature of ſinne: for this being knowne we ſhall the eaſſier know, what it is to be abſolued from it. Sinne is a defect or falling away from the law and will of God, which ought to be the rule both of vsus & of all our doings, and to this defecte is neceſſarilye annexed an obligation to eternall death and damnation. Wherefore when by the mercy of God this obligation and guiltines is taken away, a man is abſolued from ſinnes: For the defect is not takē away, for there abideth in vsus an infirmity, and therfore our actions alwaies want of that perfection, whiche they oughte to hauehave. And it is not poſſible but that the thinges which we hauehave already committed hauehave theyr defect or want. Wherefore God when he forgeueth ſinne, taketh away the obligatiō, wherby we were bound vnderunder the curſe. Now by theſe thinges it is manifeſt what abſolution is: namely, an action of God, whereby he ſo deliuereth and acquiteth vsus, not indéede from the diſcommodities of this life, but from ſinnes, that is, from guiltines, and obligation vntounto eternall death. But that we ſhould not thinke that ſo greate a benefite commeth thorough our deſert, therfore there is added, thorow Christ. For him as an inſtrument, doth God vſe to this deliuery of ours. And that we ſhoulde not be ignorant how the ſacrifice and redemption of Chriſt is applied vntounto eueryevery one of vsus, it is added, by faith. This definition is a great helpe to the right vnderſtanding of iuſtification.The righteouſneſſe wherby we are iuſtified is without vsus. The righteouſnes of God cannot properly be called ours. The righteouſneſſe which followeth regeneration may be called both oures & the rightouſnes of God. We are not iuſtified by faith as it is a worke. This righteouſnes Paul ſaith is the righteouſnes of God. And if thou demaund, whether it may be called ours? I aunſwere, that properlye it cannot be called ours, foraſmuch as it is without vsus. For it is an action of the will of God, the reſpecte whereof, although it be directed vntounto vsus, yet is it not in vsus. And if at anye time it be called ours, that is by a figuratiue ſpeach, namely ether becauſe that we hauehave the fruicion thereof, or for that we by faith whiche is in vsus embrace it. But the righteouſnes whiche followeth regeneration may be called both ours, and the righteouſnes of God. Of God, becauſe it is done by his ſpirite and grace, which he geueth vntounto vsus in regeneration: for by it we are impelled to leade a godly and holy life, and to attaine to true vertues. It is alſo called ours, becauſe our ſtrengths being renued we woorke together to the attaining vntounto it, and it is done in vsus, and reſteth in our hartes. But if thou ſay, that foraſmuche as the righteouſnes of God is applied vntounto vsus by faith, we ſéeme to woorke together to the obteining therof. We aunſwere: that faith indéede is a worke wherby in the minde we geue aſſent vntounto the wordes of God: but we are not vy the merite and worthines of this work abſolued from ſinne: for, that commeth of the clemency of God and force of his promiſe, which by faith we embrace. Wherfore when the ſcripture ſayth that we are iuſtified by faith, as ſoone as we heare the name of fayth, we muſt ſtraighte waye hauehave a conſideration vntounto the obiect or correlatiue thereof, namely, vntounto the mercy of God, and promiſe thorow Chriſt. By theſe thinges let vsus gather, that this righteouſnes of God is moſt farre diſtant from the righteouſnes which is knowne by nature: for neither reaſon nor Philoſophy knoweth anye other righteouſneſſe, but that which hath his abiding in the minde. Not that they were ignorante of abſolutionThe righteouſnes of God is not knowen by nature. or of the pacifieng of God, for, that thing did theyr ſacrifices teſtifie, whiche doubtles tended to other ende: but they called not that pacifienge of God our righteouſnes, neither euer vnderſtoode they the true pacefieng of God, nor in whom it conſiſted. But why the righteouſnes of works is called ours, Chriſoſtome ſaith, that the cauſe thereof is, for that it dependeth of our workes, neither wayteth it for the helpe of God: but the other righteouſnes is called the righteouſnes of God, for that it vtterly dependeth of grace, and commeth without our labour. He moreouer noteth this word foreign, Which ſignifieth to eſtabliſh, and that Paul by that word mēt to declare the vnſtablenes of humane righteouſnes. For we labour not to confirmHumane rightouſnes vnſtable. and eſtabliſh, but onelyonly thoſe thinges which are weake and are not able to conſiſte of themſelues. But they which are godly, do, after the example of Paul to the Philippians, count theyr workes, eſpecially ſuch which they did before iuſtification, for loſſe and donge, ſo farre is it of that they ſéeke to eſtabliſhe them, or to cleaue vntounto them, as vntounto ſound and true righteouſnes. In this place alſo is to bee noted an excellentThe godly ſtabliſh not their owne righteouſne…. Thoſe thinges are not to bee mingled together which Paule putteth contrary. What is not to b… ſubiect vntounto the righteouſneſſe of God. They whiche are ſubiecte vntounto the righteouſnes of GOD doo moſt of all glorify him. antitheſis, or contrary poſition. For here the Apoſtle counteth, to be iuſtified by workes, and to be ſubiect vntounto the righteouſnes of God as oppoſites or contraries, which can in no wiſe ſtand together. So y^• I wonder at thoſe which in our time dare mingle theſe two together, namely, that we are iuſtified both by grace, and alſo by our workes. If theſe two might ſtand together, thē ſhould the reprehē ſion of Paul be ſmal, yea rather none at al, who affirmeth, y^• they which ſéeke to ſtabliſh their own righteouſnes can not be ſubiect vntounto the righteouſnes of God. And by this word ſubiectiō he vnderſtandeth nothing els, but not to be a receiuer or pertaker therof: yea & he ſpeaketh moſt properly. For they which are iuſtified by faith do verely make themſelues ſubiect vntounto God counting themſelues as ſinners and ſuch as hauehave nede of his grace. And hereby is geuen vntounto him glory: for although they ſeme to glorify God which confeſſe the truth, and which for the truths ſake put either their goods or life in danger, yet herein chiefly conſiſteth his glory, whē we attribute not vntounto our ſelues any vertue or holynes, but acknowledging ourſelues moſt miſerable do attribute vntounto him only, whatſoeuer goodnes or ſaluation we obtaine. The commentaries which are aſcribed vntounto Ierome herein very well agrée. They are not ſubiect, ſay they, vntounto the righteouſnes of God, that is, vntounto the abſolution from ſinnes, as though they were not ſinners, and had no néede of Chriſt. And Chriſoſtome ſayth, that Paul not in déede manifeſtly, but yet not obſcurely noteth the moſt gréeuous puniſhement of theſe mens ignoraunce: namely, that through their own peruerſe endeuor they were left naked of all righteouſnes: for they could not attayne vntounto their owne righteouſnes by works, and fell away from that righteouſnes, which by the faith of Ieſus Chriſt they mought hauehave had. And doubtles the condition or ſtate of ſuch men is moſt miſerable: for foraſmuch as they are not iuſtified by faith, although they may after a ſort applyThe moſt miſerable condition or eſtate of thē which truſt to theyr owne righteouſnes. themſelues vntounto outward works, yet notwithſtanding when they ſée that they litle profit, they at the length caſt away all endeuor to liue godly and religiouſly, and in this life liue filthily, and at the laſt in an other life are moſt miſerably tormented.

For the ende of the lawe is Chriſt vntounto righteouſnes to eueryevery one that beleueth. For Moſes thus deſcribeth the righteouſneſſe which is of the lawe, That the man which doth theſe thinges ſhal liue thereby. But the righteouſnes whiche is of faith ſpeaketh on this wiſe: Say not in thyne hart, who ſhall aſcende into heauen▪ that is, to bring Chriſt from aboue. Or who ſhall deſcende into the deepe? that is to bring Chriſt agayne from the dead? But what ſaith it, The worde is nere thee, euen in thy mouth and in thyne hart. This is the worde of fayth which we preach.

For the end of the law is Chriſt vntounto righteouſnes to eueryevery one that beleueth.] Now he confirmeth the propoſition which he tooke in hand: namely, thatWhy Chriſt is the ende of the law. they which wil be iuſtified by works are not pertakers of the rightouſnes of God: for the end of the law is Chriſt vntounto righteouſnes. This is a cauſall propoſition, for Chriſt is called the end of the law, becauſe y^• he bringeth the perfection and abſolution or fulnes thereof. The propertye alſo of this word foreign, that is, end, is toEnd ſignifieth two things. be noted, for it ſignifieth two things: namely, the extreme or vttermoſt part or limite of a thing: and after this maner death is called the end of liuing creatures, not doubtles that we ſhould liue to dye: for that which is the worſe can not be the cauſe of that which is better. It moreouer ſignifieth the perfection, and abſolution or fulnes of any thing, whē it is brought to the vttermoſt of his action or motion. Now although as touching the firſt ſignification Chriſt by his comming ſet an end to the law, for he tooke away the ceremonies, and curſe therof: yet in this place Paul meaneth not that Chriſt is in ſuch maner the end of the law, but hath a reſpect vntounto the other ſignification of this word, namely, vntounto perfection and abſolution, for that Chriſt hath made perfect and full that which the law could not. And that this may the better be vnderſtanded, let vsus conſider the end and ſcope ofThe ſcope and ende of lawes. lawes. Lawes are made to make men good and iuſt, for for no other cauſe do they ſet forth things right and honeſt, but that they ſhould be put in vre. But amongſt other lawes, this law which God made chiefly requireth at mens hands righteouſnes & holines: but this thing it can not attayne vntounto, not in dede thorough hys owne default, but by reaſon of our corruption. Howbeit that which it can doThe law by it ſelfe can not attaine vntounto hys ende. it doth: namely, vrgeth vsus, it accuſeth vsus and it condemneth vsus, that at the leaſt being ouerpreſſed with ſo great waight, we ſhould thinke of one to deliuer vsus, and by that meanes ſhould be conuerted vntounto Chriſt, by whome we may both be abſolued from ſinnes, and alſo may thorough his ſpirite and grace be able as much as y^• condition of this life wil ſuffer to be obedient vntounto his law geuen vntounto vsus. Which two thinges Chriſt moſt liberally geueth vntounto them that beleue in him, and ſo is called the ende, that is, the conſumation and perfection of the lawe. This, Paul in plaine words noted when he before ſayde, That which was impoſſible vntounto the lawe, in as much as it was made weake thorough the fleſhe, God ſending his owne ſonne in the ſimilitude of the fleſhe of ſinne, by ſinne condemned ſinne, that the righteouſnes of the lawe might be fulfilled in vsus. Hereunto alſo had Ambroſe a reſpect, who thus interpreteth this place, that Chriſt is called the end of the lawe, for that God by him bringeth to paſſe thoſe thinges which he had promiſedThe law is our ſcholemaiſter to Chriſt. A ſcholemaſter muſte not be turned into a father. In eueryevery commaundement of the law two thinges to be conſidered. and commaunded. Theſe wordes of the Apoſtle teach, that this is the principal office of the lawe, to direct vsus vntounto Chriſt: wherefore vntounto the Galathians it is called a ſcholemaſter. Wherefore they are worthely to be reproued, which of a ſcholemaſter make it a father, ſeking rightouſnes at the lawes hād, which ought to be looked for at Chriſtes hand onelyonly. Let vsus therefore hereby learne in eueryevery precept of the lawe to conſider two things: namely, our ſinnes, and Chriſt our deliuerer, whome al the commaundementes ſhewe forth, for otherwiſe we ſhal vnprofitably conſider of the lawe. And the Iewes, for that they excluded Chriſt, in vayne boaſted of the lawe, as they which had not the lawe, but only a ſhadow thereof. And when that is added:

VntoUnto righteouſnes to eueryevery one that beleueth.] Paul putteth vsus in mynde of the calling of the Gentiles, affirming that al kinde of men, ſo that they beleue, ſhalbe pertakers of this ende of the lawe. Farther let vsus for a certainty know, that of this propoſition dependeth the ſumme of Chriſtian religion. ForThe ſūme of Chriſtian religion. the Iewes in vrging the lawe of Moſes and the Ethnikes in following the law of nature mought paraduenture boaſt of ſome righteouſnes: but that righteouſnes is ſtraight way reproued, when as we heare that Chriſt is the ende of eueryeveryIf frō actions be takē away theyr iuſt ende, they are not vpright. iuſt lawe. And I thinke no man is ignoraunt, that if from vertues and humane actions be taken away their due ende, all the vprightnes of them fayleth. Wherefore this place moreouer proueth, y^• all the workes of infidels are ſinnes, for that they want their end. They which are endued with the righteouſnes of fayth, attaine alſo vntounto the righteouſnes of the lawe. For beingThe works of infidels are ſinnes. They whiche are endued wyth the righteouſnes of faith attaine alſo vntounto the righteouſnes of y^e law but not contrariwiſe. The righteouſnes of faith and of the law in what ſort they are oppoſite. The righteouſneſſe of faith may be ioyned together with that righteouſnes of the lawe whiche followeth iuſtification. A ſimilitude taken out of Logike. They whiche are not regenerate cā not hauehave good motions of the minde. Hereout is gathered a conſolation of the Iues iuſtified, they labour with all induſtry and diligence to obey the will of God. And contrariwiſe they which hauehave not the righteouſnes of faith, vtterly want the righteouſnes of the lawe. For the thinges which they do, they can not make to frame, whē as they want their end. But if theſe▪ two rightouſneſſes be ſo ioyned together, how are they by an antitheſis oppoſite the one to the other. We aunſwere that the righteouſnes of faith, and that righteouſnes which followeth iuſtification are not oppoſite as contraries: for although the one be not the other, yet are they both one. But the antitheſis is contrary betwene the righteouſnes of faith, and that which goeth before iuſtification. And the endeuor to obtayne iuſtification by this or by that, hath ſuch a contrary oppoſitiō, that the one can not ſtand with the other. And Chriſoſtome is in this place warely to be read, when he ſaith, that the righteouſnes of faith, and the righteouſnes of the law differ not in very dede, but are one & the ſelfe ſame: for he is deceaued: for it is not poſſible y^• it ſhould be ſo, for y^• the righteouſnes of God (as we hauehave ſaid) is the abſolution from ſinnes, but the righteouſnes of the lawe or oures conſiſteth of good workes done after regeneration, or before regeneration. But peraduēture he mēt y^• which we now teach, namely, that y^• righteouſnes of faith is ioyned together with y^• righteouſnes which followeth iuſtificatiō. We may by a ſimilitude not vnaptly ſée in what ſort this twofold righteouſnes is vntounto iuſtification, namely as differentia, that is difference, and proprium, that propre is in Logike. For as differentia maketh the nature or kinde, ſo the righteouſnes of God maketh our iuſtification: for that when we are by him abſolued from ſinne, wee are iuſtified. And as proprium followeth the nature already made, ſo the righteouſnes of good works followeth iuſtification now obteyned, and receaueth his force of it, and not of the lawe. For although the Lawe of God doo labour to make vsus iuſt, yet by reaſon of the prones to euill, which is grafted in vsus by nature euen from our infancy, it looſeth his labour: for that the lawe amongeſt other thinges requireth good and ſpirituall motions, which they that are not yet regenerate can in no wiſe hauehave. And the Apoſtle by this his doctrine ſemeth not a little to comfort the weaker ſort of the Iewes. They were ſomewhat afeard leſt by comming vntounto Chriſt, & imbraſing the righteouſnes of fayth, they ſhould be excluded from the true righteouſnes of the law, but he ſaith, be not aferd y^• by comming vntounto Chriſt, ye ſhall tranſgreſſe the lawe, for through Chriſt ye ſhall both fulfyll it, and alſo be made partakers of the righteouſnes of God. And that he might not ſéeme to bring in a new or fayned diſtinction of righteouſnes, he alledgeth Moſes, who maketh mention of either righteouſnes. Fyrſt of the righteouſnes of the law he entreateth in Leuiticus in the. 18. chap. the woordes are theſe, Keepe my commaundements, and do myne ordinaunces; which if a man doo, bee ſhall lyue in them. The ſelfe ſame ſentence alſo we reade in the .xx. chapiter. They The law requireth a moſte pertect obedience.hauehave caſt away my commaundements, which commaundemants who ſo kepeth, ſhal liue in them. But we muſt remember, that when lyfe is promiſed to them that doo or kéepe the commaundementes, that is not to be vnderſtanded of a certaine lyght and ſclender obedience, but of a moſt perfect: for ſuche an obedience the law requireth. But this obedience can no man performe. And where as vntounto the obſeruers of the law is promiſed life, ſome hauehave vnderſtand thereby thys corporall and temporall life. For the tranſgreſſers of the law of Moſes were put to death.What maner of life the law promiſeth. For it is commaunded, He which curſeth father or mother, let him be ſlayne. Blaſphemers alſo, adulterers, and breakers of the Sabaoth daye were put to death, but they which obeyed, remayned on lyue. And hereunto it ſéemeth that the epiſtle to the Hebrues had a reſpect in the. 10. chapter, where we reade, He whych The lyfe whiche is promiſed, is not only tē porall, but alſo eternalmaketh fruſtrate the law of Moſes, periſheth without any mercy. This ſentence, although it be Auguſtines and certayne others, yet I can not eaſely admit, for that I ſée that the life which God promiſed, was not onelyonly temporall, but alſo eternal. For there is no doubt, but that they pertaine vntounto God, which doo his will. Neither is it conuenient, that God ſhould geue vntounto them whoſe God he is, a ſaluation which endureth but for a tyme, for this thing hauehave brute beaſts at his hand, and the wicked alſo. Moreouer Chriſt the moſt true interpreter of the law, teacheth the ſelfe ſame thing. For a young man demaunding of him, what ſhall I doo to poſſeſſe eternall lyfe. He made aunſwere, Keepe the commaundementes, if thou wilt enter into lyfe. This place moſte plainly proueth that the talke was of eternall lyfe. Neither is it anye meruaile, that the Lawe is the woorde of God, whoſe propriety is to bring lyfe with it, ſo that it be receaued. Although the LawThe law & the Goſpell are diuerſly receiued. The worde of God bringeth lyfe. and the Goſpell are not receaued after one and the ſelfe ſame maner. For the Lawe is receaued by doing, and moſte exactly performyng that whiche is commaunded: But the Goſpell is receaued by a lyuely and effectuall aſſent of fayth. And that the propriety of the woorde of GOD is to bryng life, it is manifeſt by the creation of thinges, wherin God called thoſe thinges whiche were not, and ſtreight way they had being. And Chriſt alſo many tymes ſaid, y^• his wordes are life, which thing the Apoſtels alſo ment, when they ſayd: Thou haſt the wordes of life. &c. And Paul moſt manifeſtly before in this ſelfe ſame Epiſtle, in y^• 7. chap. writeth of the Lawe, that it is ſpirituall. And of the commaundement of God he affirmeth, that it is iust, holy, and good, and ordayned vntounto lyfe. Moſes alſo in the 30. chapiter of Deut. writeth of the ſelfe ſame lawe, that he had ſet before the people lyfe and death, manifeſtly declaring, that if the Lawe were receaued and fulfilled,The promiſes of y^e law art by ſuppoſition The promiſes of the law were vntounto the trāſgreſſors of the law turned …o a cu…e. The promiſes of the law freely follow the good work… of thē that are iuſtified it would bring with it lyfe, and that eternall lyfe. But for that wee are debarred of this commoditye, our mercifull God hath prouided an other woorde, namely the word of fayth, which if by aſſenting vntounto it, it be receaued, hath with it lyfe. By this place it is euident that the promiſes of the Lawe are giuen by ſuppoſition or condition of workes going before. So that if theſe workes be not performed, the promiſes are made voyde: yea rather in ſtede of them ſucceedeth a curſe, which thing was declared in Deutero: when vponupon Mount Garizim and Hebal were recited the bleſſinges and curſinges. But in the Goſpell, if vntounto promiſes be annexed workes, they are not to be taken either as deſertes, or as cauſes of thoſe promiſes, but we muſt thus thinke, that thoſe giftes of God which are promiſed follow after workes although thoſe workes be not perfect and abſolute, as they are commaunded in the Law.

But the righteouſnes which is of faith ſpeaketh on this wyſe: Saye not in thine hart, who ſhall aſcend into heauen, that is to bring Chriſt from aboue. &c.] As the fyrſt righteouſnes is ſayd to conſiſt in doing, ſo this all whole ſtandeth in beleuing. For if thou hauehave the word nere thee, that is, if thou beleue in thine hart, thou ſhalt obtaine ſaluation. The Apoſtle ſéemeth by the figure Proſopopaeia to bryng in the ryghteouſnes of fayth thus ſpeakyng, as though it ſhould ſay, Say not in thine hart. &c. Although we may reade it other wyſe, namely that Paule putteth forth this ſentence abſolutely.

But the righteouſnes which is of faith.] And ſtraight way he addeth, this he ſayth, as though Moſes ſhould ſpeake of it. But which way ſo euer we reade it, it is no great matter. But this is certain, that he declareth the nature of faithWhat is that fayth which engē dreth righteouſnes. by the propertie thereof, that we ſhould not thinke that eueryevery kinde of faith bringeth righteouſnes, but onelye an aſſured and conſtant fayth. For this is the nature of fayth, to exclude all ambiguitie and doubtes. For if we ſhould with feare and ſuſpition geue our aſſent, that aſſent ſhould be but an opinion, and not faith. Seing therefore that there are two principall thinges ſet forth vntounto vsus to be beleued, namely that Chriſt perpetually obtaineth of the father grace and reconciliation for vsus, and that by hys death he hath ouercome eternall death: Of theſe two humaine reaſon doubteth, and therefore it is brought in of Paul as thoughIncredulity of mans hart. it ſhould ſay, And who ſhall aſcend vp into heauen, to ſee that God is pacified towards vsus through Christ? Or who ſhall go downe into the deepe, to ſee that eternall death is by hym broken and extinguiſhed. After this ſorte is the vnbeleuing mynde woont to wauer, which thing Paule by the figure Mimeſis expreſſeth. Theſe cogitacions ought fayth to driue away, and onelyonly to looke vponupon the goodnes and powerAn example of Abraham. of God. Which thing our Apoſtle before did notably teache that Abraham did, for when he had ſayd that Abraham beleued, & it was imputed vntounto him to righteouſnes, he declared how his fayth reſiſted ſuch reaſoninges. He conſidered no… (ſaith he) his body now in a maner dead, nor the wombe of Sara now past child bearing, The property of faith is to mortifye the aſſaults of reaſon.but gaue glory to God, moſt fully knowing that he was able to performe the things which he had promiſed. And ſo in hope he beleued against hope. Wherfore the propertye of fayth is, to mortifie theſe aſſaultes of reaſon.

Say not in thine hart.] The Apoſtle therfore wrote this, for that althoughe theſe cogitaciōs of reaſon be not expreſſed by y^e mouth, or by the wordes, yet theyWe can not let but that euil motiōs of the mind will aryſe. Paul was accuſed as an enemy to Moſes. wander abrode in the harte. Neyther doubtles can we let, but that ſuch cogitations will aſſault our minde, howbeit we are taught to reſiſt them. For he which geueth place to theſe thinges, both denieth Chriſt, and alſo deſpayreth of ſaluation. Paul not without iuſt cauſe cited Moſes. For he was accuſed as though he were an enemy to Moſes, and preached that men ſhould fall away from him. Wherefore his meaning is to declare, that he is not agaynſt Moſes, but rather teacheth the ſelfe ſame thinges that he taught: wherefore we may ſay that he turneth y^• argument of the aduerſaries agaynſt themſelues. They ſayd: We will not receaue the righteouſnes of fayth, for that we beleue Moſes. Yea rather ſayth Paul, foraſmuch as ye beleue Moſes, ye ought to follow thysThe miniſtery of Moſes, and the miniſtery of the Goſpell in what ſort they differ. righteouſnes. But if Moſes preach the righteouſnes of fayth, how is his miniſtery diſtinguiſhed from the miniſtery of Chriſt and of the Goſpell? Iohn ſayth, The law was geuen by Moſes, but grace by Ieſus Chriſt. And if he preached the righteouſnes of fayth, he alſo brought grace. VntoUnto this queſtion we anſwere. That Moſes, to ſpeake of his doctrine, did not generally preach y^• law without Chriſt: For in that he chiefely vrged the Law, it was of neceſſity, that therewithal alſo he taught Chriſt, vntounto whome the law as a ſcholemaiſter led them. But becauſe his trauayle was to this thing chiefely bent, to ſet forth and e…pound the law, therefore was he peculiarly called the teacher thereof. As Chriſt and the Apoſtles in preaching repentaunce, taught alſo the Law, howbeit bycauſe that they chiefely hereunto endeuored themſelues, to publiſhe abrode grace and the Goſpel, therefore they are called miniſters, not of the law, but of grace, and of fayth. But Paul in alledging the wordes of Moſes ſemeth not a litle to diſagrée both from his meaning, and alſo from his wordes: For in Deut. y^• 30. chapiter it ſemeth that the diſcourſe of Moſes talke was of the commaundemente of God. For he ſayth: My cōmaundement is not wonderfully aboue thee, that thou ſhouldeſt ſay who ſhall aſcend vp into heauen, to bring it vntounto vsus, that we maye heare it, and doo it? Neyther is it beyond the ſea, that thou ſhouldſt ſay: which of vsus ſhall go beyond the ſea, and bring it vntounto vsus, that we may heare, and do it? But the woorde is very neare vntounto thee, in thy mouth, and in thyne harte, that thou maiſt heare it, and doo it. But this we muſt know, that the Apoſtle conſidered the matter more depely, then the wordes ſhew at the firſt brunt. For heDeclaratiō of y^e words of Moſes. ſawe that Moſes, althoughe before he gaue the lawe in the name of God, yet in this place he ſimply entreated not of the commaundement, but as it was now eaſy to be obſerued by grace, and by fayth, and the ſpirite grafted in the harte: which workes can not be workes of the law. For when the law is ſet forth, the commaundementes are not therefore made eaſy to be obſerued, yea rather we labour agaynſt that which is forbidden vsus, and we fly away and leap backe frō the gouernment of God, ſo farre is it of, that his commaundementes ſhould be grafted in our harte. Thoſe are the thinges which Paul had a reſpect vntounto. And for that he ſaw, that thoſe thinges come vntounto vsus thorough Chriſt, and the righteouſnes of fayth, therefore he gaue that ſence which is proper and natiue. He conſidered moreouer that in the ſelfe ſame chapter at the beginning are ſuch thinges ſet forth which can not be aſcribed, but vntounto Chriſt only, and vntounto his ſpirite. For God ſayd, that he would conuerte them vntounto him, that they ſhould louelove him with all theyr ſoule, with all theyr hart, and with all theyr ſtrengths: and that alſo he would circumciſe theyr hartes, and the hartes of theyr ſede, and cauſe that they ſhould heare and doo his commaundementes. And ſeing that ſtreight way after theſe thinges are added theſe wordes which Paul citeth, who ſeeth not but that they pertayne vntounto the Goſpel? Wherefore the commaundemente whereof Moſes ſpeaketh, is takē eyther according to the bare and ſimple knowledge thereof, or ells according to the mighty and effectuall power of driuing men to the obedience thereof. The diſcourſe of Moſes will not ſuffer, that we ſhould take it in the firſt ſence, when as the ſimple and playne vnderſtanding the commaundement is not made eaſy to be done, neither is it grafted into our hartes and bowells. Wherefore we muſt nedes vnderſtand an effectuall and mighty knowledge, which foraſmuch as it is not had but by fayth & by Chriſt, therefore Paul erred not from the true ſence, whē he thus interpretateth Moſes. The Sillogiſme or argument is thus to be framed together. Moſes ſpeaketh of the word which is in our hart, and maketh vsus apt to performe the commaūdementes. We preach the ſelfe ſame thing, when we ſet forth the iuſtification of fayth: Wherefore we ſpeake the ſelfe ſame thing that Moſes did. And in verye dede if a man conſider that chap. of Deut. he ſhall ſee, that God moſt manifeſtly promiſeth vntounto the people his gouernment, not indede outward, which he hadThe nature of humane wiſedome. ſet forth in Sina, but inward, which in very dede pertayneth to the miniſtery of fayth and of the Goſpell. And the Apoſtle by theſe wordes of Moſes notably declareth, what is the nature of humane wiſedome, namely, perpetually to reſiſt fayth. VntoUnto whoſe reaſons they that geue place, do as much as lieth in them diminiſhe the ſtrengths of God, and of Chriſt, as though he can not performe the thinges which he is ſayd to hauehave done and promiſed. For as fayth extolleth the power of God: ſo incredulity weakeneth it. And this is it, which Eſay ſayd vntounto Achaz: Is it a ſmall matter, for you to be troubleſome vntounto men, but that ye will alſo greue God, And at the leaſt thorough your opinion or rather incredulity make him weake. When the vnbeleuers heare, that Chriſt after his reſurrection aſcended vp into heauen, and there hath pacefied the father towardes vsus, and miniſtreth eternall life vntounto the beleuers, ſtreight way they ſaye with them ſelues: Who ſhall aſcend vp into heauen to ſee if it be ſo? Which is nothing ells but to fetche downe Chriſt from aboue, and to abrogate his power. Likewiſe when it is preached, that by dieng he hath ouercome death, ſinne, damnation, and hell they ſay, who ſhall deſcend downe into the deape, that we may be made ſure of theſe victories? whiche is nothing ells but to make voyde the benefite of Chriſte. Theſe wordes may paraduenture be applied vntounto other formes of doubtinges of the harte of man, but y^• ſkilleth not much. This we ought without all doub… to thinke, that it was ſo ſure, that y^e things which Paul cited out of Moſes are to be vnderſtanded of Chriſt, that at that time the Iewes thēſelues durſt not hauehave denied them: for theyr Rabines which we hauehave now in vſe, moſt manifeſtly apply thoſe thinges which are written in the beginning of this chap. of Deut. vntounto the times of the Meſſias. Paul alſo weighed that although Moſes had before put this word commaundement, yet afterward when he ſayth that it is nighe vntounto vsus, & in y^e hart, he calleth it Dabar, y^e is, word, which word ſerued Pauls purpoſe, whē he ſayth, This is the word of fayth which we preach. And the Apoſtle ſo alledgeth the ſentence of Moſes y^• he excellētly wel alludeth to his wordes, which he not only amplifieth, and by expoſition maketh perſpicuous, but alſo interpreteth. For when he ſayth, To aſcend into heauen: which Moſes alſo hath, he addeth that it. To bring downe Christ from aboue. So that thoſe things which Moſes ſpake generally of diſtruſt and doubting, Paul applieth to thoſe doubtinges, whiche moſt of all hinder the iuſtifieng fayth. And for that it was a thing very requiſite that the Iewes ſhould be perſwaded that the righteouſnes of fayth, is not repugnant vntounto Moſes, therefore would Paul the more largely ſet forth this place and tary the longer in it. When he addeth.

But what ſayth?] It may ſeme doubtfull whether it ought to be referred vntounto Moſes, whome he had before cited, or vntounto the righteouſnes of faith, which is brought in as if it ſhould ſpeake. But thys is no matter of wayght and there are ſome greke exēplers wherin is added, foreign, y^• is, But what ſaith the ſcriptures Nether is this to be paſſed ouer, y^• in the Hebrue is had not only nigh, or next: but there is alſo added this aduerbe Meod which ſignifieth, very: whereby is noted a very nigh inward néerenes. The Seuenty intepreters hauehave in their tranſlation, not onelyonly, in the hart, and in the mouth, but hauehave added, in the handes. But that is not had in the Hebrue, and Paul hath left it out. Auguſtine in his queſtions vppō Deut. who readeth after the tranſlation of the Seuenty, diligently noteth that. But if it be added, it nothing hindreth, yea rather it helpeth the interpretacion of the Apoſtle, whereby is declared, that in that place is entreated of the commaundement of God as it is grafted in the hart, as it is confirmed by the mouth, and as it is expreſſed in worke. But all theſe thinges are to be referred vntounto Chriſte andHow great the ſtrēgth of fayth is. vntounto faith: for that is it which cauſeth our mind and harte to be opened and made able to receiue thoſe thinges, which are vtterly repugnant vntounto reaſon, iudgemēt and ſence: and ſo is that made nigh vntounto vsus, which is by nature moſt farre of from vsus. And that the ſcripture by name mencioneth the hart, it wanteth not a miſtery: for although faith pertaine vntounto the aſſent of the minde, yet notwithſtandinge hath it moſt nighly ioyned with it the affect of the will, which is by the hart deſcribed: for that, if vntounto our vnderſtanding or minde be offred thoſe thinges which are moſt manifeſt and plaine, it is ſo ouercome, that it ſtraight way geueth aſſent: netherThe minde when it aſſēteth vntounto thinges very manifeſt waiteth not for the conſent of the will. How the vnderſtanding & will are vntounto faith. waiteth it for the commaundement or conſent of the will, as it is euident in the firſt principles of all ſciences, and in mathematicall demonſtrations. But whē thinges doubtfull are ſet foorth, and that the reaſons on either ſide are obſcure, and many thinges are agaynſt the propoſition ſet foorth, the minde and vnderſtanding geue not aſſent, but by the commaundement and conſent of the will, which in that caſe peiſeth and examineth the ambiguity. Wherfore when faith is engendred in vsus the holy ghoſt therein vſeth two workes. The one is, ſo to illuſtrate the minde, that it may be made certaine of the thing ſet before it, although it be not very euident. The other is, that the will be ſo ſtrengthned, that by the affect therof it may ouercome whatſoeuer ſence or reaſon, do ſet foorth which is repugnante vntounto the word of God geuen vntounto vsus. For in the worke of faith, vntounto our will is ioyned the holy Ghoſt, for the aſſente whiche by beleuing we geue vntounto the oracles of God is firme and of efficacy: for the ſpirite chaungeth the will, and maketh it of hys owne accorde vtterly to will thoſe thinges which it before refuſed. Wherfore God whē he geueth vntounto vsus faith, gouerneth ech power of the ſoule, as is agreable vntounto their nature. And foraſmuch as this pertaineth to y^e wil, not to iudge any thing of it ſelf, but to follow the iudgemente of vnderſtanding, the minde is by the ſpirite of God made aſſured of the thinges which are to be beleued: and vntounto it therewithall it is made plaine, that we muſt wholy be obedient vntounto God. Therof it commeth that the wil reſiſteth not, but repreſſeth all thinges which otherwiſe ſhoulde be a let to this aſſent required at our hands. He calleth the Goſpel y^• word of faith, for none other cauſe, but for that by faith it is apprehended: whereby a figuratiue kinde of ſpeach the obiect is illuſtrated and deſcribed by the vertue which apprehendeth it.

This is the worde of faith which we preach.] This is not ſpoken, that we ſhould beleue that the Goſpell is not ioyned with the law: for how then could repē tance be preached? But therfore it is written, for that the chiefeſt parte of the miniſtery of the Apoſtles is occupied about the righteouſnes of faith. And when it is ſaid, This is the word of fayth, which we preach, by a certaine Emphaſis is declared, that the doctrine of the Goſpell is in no wiſe repugnant vntounto the lawe of Moſes, yea rather it excellently well agréeth with it. It is not onelyonly ſayd, that the woorde is nigh in the hart, but alſo in the mouth. Which thing Paul weying, moſte aptly applied it to his purpoſe: for this he ſaith belōgeth to confeſſiō, which euer ſtraight way foloweth a true & effectuall faith. Some of the Iewes vnderſtood this place as though Moſes ſhould ſay, now the word is in your mouth, y^• is, ye hauehave it in ſight & before you: for this woorde Pi diſagréeth not from this ſignification, for it is ſayde Keephi lephi, which ſignifieth, hard by and nighe. Others alſo hauehave not vnaptlye by, in the mouthe, vnderſtanded expreſſing or reherſing: for the lawe being geuen and written, the Iewes mought repeat and recite with themſelues the woordes thereof. And the Leuites daylye repeated it in the Tabernacle or in the temple of God, and in this wiſe it was ſaid to be had in the mouth. But this is to be conſidered, that it was for no other cauſe had in handes and ſighte, or recited either of the Leuites, or of any of the people, but to bring men vntounto Chriſte, and to ſtirre themWhy the law was oftentimes repeted. vp to faith in him, and to prouoke the godly to confeſſe, to praiſe, and to allowe that which the Lord had ſpoken.

If thou ſhalt confeſſe with thy mouth the lord Ieſus, and ſhalt beleue in thine harte that God hath raiſed him vp from the deade, thou ſhalt be ſaued. For with the hart mā beleueth vntounto righteouſnes, and with the mouth is confeſſion made vntounto ſaluation. For the ſcripture ſaith, whoſoeuer beleueth in hym ſhall not be made aſhamed. For there is no difference betwene the Iew, and the Grecian. For there is one lorde ouer all, who is riche vntounto all them that call vponupon him. For whoſoeuer ſhall call vponupon the name of the lord ſhalbe ſaued.

If thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleue in thine hart that God hath rayſed him vp from the deade.] Althoughe Paul ſéemeth not here to obſerue a right order, for firſt we beleue, before we make confeſſion:The fayth of an other mā is knowen onelyonly by confeſſion. In the reſurrectiō is accompliſhed our ſaluation. yet becauſe that we cannot iudge concerning our brother, whether he beleue, vnles we heare him firſt confeſſe, for this cauſe the Apoſtle putteth the effect before the cauſe. And amongſt other thinges which are to be beleued, he doth not without good conſideration ſetfoorth vntounto vsus the reſurrection of Chriſt, for that doubtles in the reſurrection is accompliſhed our ſaluatiō. For, that which is now begonne in vsus, we ſhall hauehave abſolute and perfect, when we ſhall be pertakers of that life, which Chriſt in his reſurrection hath gotten not onelyonly for himſelfe, but alſo for vsus. Farther if Chriſt had not riſen again from the dead, he ſhould not now be with the father obteining by his interceſſion grace, ſpirite, & life for vsus. And as Auguſtine teacheth, the faith whereby we beleue that Chriſt aroſe againe from the dead, is proper vntounto chriſtians: for, that he died, the Iewes alſo, and the Ethnikes,The fayth of the reſurrection of Chriſt is proper vntounto chriſtiās. The article of the reſurrection is a knitting together of al the reſt of the articles and all infidels beleue: but that he aroſe againe, onelye the members of Chriſt are perſuaded thereof. Laſtly, the reſurrection of the lord is after a ſorte a knitting together and a bond, whereby the articles going before and the articles following concerning the faith of our ſaluation are very well knit together. For if Chriſt roſe againe, it followeth, that he died for our ſinnes, and that his ſacrifice was acceptable vntounto God: neither could theſe thinges hauehave bene done, vnles he had for the redemption of mankinde taken vponupon hym fleſh, and had in very dede become man. Moreouer if he roſe againe, he hath eternall life, he is aſcended vp vntounto the father: neither is he in vaine with him in heauen: yea there he is, as he hath promiſed, at hand to helpe vsus, and prepareth a place for vsus.

For with the hart man beleueth to righteouſnes, and with the mouth is confeſſion made to ſaluation.] With a certayne exclamation, and that doubtles very profitable he concludeth the entreaty of the place which hee alledged out of Moſes, wherein he attributeth righteouſnes vntounto fayth onelyonly, and ioyneth cō feſſion thereunto, becauſe a man ſhould not thinke that hee ſpeaketh of a weake & dead fayth, but of ſuch a fayth as bryngeth forth confeſſion. And although there are a great many good woorkes which followe fayth, yet Paule mencioneth that which is the chiefeſt, and may eaſelieſt be gathered out of the woordes of Moſes before alledged: for he as we hauehave heard, vntounto the hart ioyned the mouth. And Chriſt ſayth, Of the aboundance of the hart the mouth ſpeaketh. How be it this is to be noted, and that no… negligently, that Paule in this place attributeth iuſtification vntounto fayth, but ſome ſaluation he attributeth vntounto confeſſion. And by ſaluation he here vnderſtādeth not the chiefeſt ſaluation, that is, our reconciliation wyth God, or abſolution from ſinnes, as he before dyd, when he ſayd, If thou beleue that God rayſed him from the dead, thou ſhalt be ſaued. And afterward, Whoſoeuer ſhall call vponupon the name of the Lord, ſhall be ſaued. But by ſaluation he vnderſtandeth a farther perfection, which is geuen vntounto them whych are now iuſtified: for dayly the powers of their mynde, and the inſtrumentes or members of theyr body are made perfect by doyng good woorkes. And wythout doubt when wee confeſſe the Lord, by this laudable and holy worke we get much profit. So ment Paule vntounto the Philippians, when he ſayd, Woorke your ſaluation with feare, and with trembling. And if thou contend that in this place by ſaluatiō is vnderſtanded iuſtification, that, we wyl not ſticke to graunt, ſo it be vnderſtanded onelyonly as touchyng the effect, and a poſteriori (as they vſe to ſpeake) that is, by that which followeth, namely, y^• a mā may hereby iudge that ſuch a one is iuſtified▪ This place alſo maketh very much againſt certaine Libertines, whych renew againe the errourAgainſt Libertines of the Carpocra…ians, and ſay that we muſt not confeſſe the …e…ye of fayth before the iudgement ſeates of perſecuters. From whych errour the Nicodemites of our time are not very farre of, whych ſay that it is mought to thinke we in the hart, although outwardly true pietye be diſſembled, and although men g… to the rites and ceremonies of the Papiſtes. We muſt in deede ſake héede that we doo not raſhly caſt our ſelues into daungers, but when God …ath brought vsus into them, and that wee are examined touching the truth, wee muſt remember that they which are aſhamed of Chriſt before men, he at the length wyll he aſhamedFaith conſiſteth not without good works. of them before the father. Let our aduerſaries go no…, and obiect vntounto vsus, that fayth can conſiſt without good workes. The Apoſtle, when he entreateth of iuſtification, deſcribeth alwayes ſuch a faith, which of neceſſity hath confeſſion and good woorkes ioyned with it. For the ſcripture …ayth.

Whoſoeuer beleueth in him, ſhall not be aſhamed.] Now is it manifeſt why the Iewes could not complaine of theyr re…ection, namely, for that they were vnbeleuers. And it is euident that righteouſnes, if we ſpeake of the true righteouſnes, whych is before God, can not be had but by fayth onelyonly. Whereof we may inferre, that whereſoeuer fayth is, there alſo is iuſtification, and contrary,The complaint of the Iewes ſtopped. wyſe, where it wanteth, iuſtification can in no wyſe hauehave place. Wherefore the Iewes hauehave nothing whereof to complaine. For euen as the chiefeſt cauſe of our ſaluation, namely the election or predeſtination of God, is not contracted vntounto the Iewes, but is alſo poured abroade amongeſt the Gentiles, as it hath bene declared in the. 9. chapter: ſo faith, which is the next cauſe of ſaluation is not ſhut vp amongeſt the Iewes onelyonly, yea rather but fewe of them beleued: therefore the Iewes ought not to hauehave bene diſpleaſed for the conuerſion of the Gentiles: Hereunto the Apoſtle now endeuoreth him ſelf, to proue y^e the ſentence which he had before ſpoken indifinitly, namely, with the hart man beleueth vntounto righteouſnes, is to be vnderſtanded vniuerſally. Leſt the Iewes paraduenture ſhould ſay: It is true in deede that thou ſayeſt, but yet in our ſtocke onelyonly, and in the ſeede of Abraham. It is not ſo (ſayeth Paule) when as the Prophet Eſay in hys 28. chapiter, ſpeaketh it by this word of vniuerſality whoſoeuer, for hee ſayeth: who ſoeuer beleueth in him ſhall not be made aſhamed. To bee made aſhamed in this place is nothing els, but to be fruſtrated of the ſucceſſe which was loked for. ForWhat is to be made aſhamed. when men are deceaued, they are aſhamed of vayne confidence. This teſtimony of Eſay the Prophet is in the. 28 thapiter, which Paule alſo before vſed towards the end of the 9. chapiter. But foraſmuch as we hauehave there declared, how it is written in the Hebrew: and hauehave by the expoſition of the Hebrew verity, and of the tranſlation of the 70. interpreters, which Paule followed, ſhewed the natiue and proper ſenſe thereof, wee will now ommitte to ſpeake any more touching it.

For there is one Lord ouer all.] This ſentence firmely proueth that as toothing ſaluation there is not to be put any difference betwene the Iewes and the Gentiles. The ſelfe ſame reaſon in a maner he before vſed in this ſelfe ſame EpiſtleCauſes hauehave an affect towards their …ffects. in the 3. chapiter, in that place, where he ſayd: Is God the God of the Iewes onelyonly: yea, and of the Gentiles alſo. And the argument of Paule is firme, for that it cleaueth vntounto a ſure ground: namely, that nature hath ſo framed, y^• things, which are ioined vntounto any other things as cauſes of them or beginning hauehave a deſire towardes their effectes. As the father hath to his children, the woorkeman to his workes, the Lord to his ſeruauntes: ſo alſo hath God to his. But they nooriſh, helpe, and adorne the thinges which pertayne vntounto them, wherefore God alſo will be vntounto his both a helpe and alſo ſaluation: and that his propriety is to preſerue them, the common prouer be declareth, wherein it is ſayd, Homo homini Why God helpeth not the damnedDeus, that is, Man is vntounto man a God. And if thou demaunde why hee helpeth not the damned, when as they alſo pertayne vntounto him, we anſwer, bicauſe he is now compared vntounto them as a iudge, and an auenger, and not as God, in whom they may any longer put cōfidence, or whom they can any more inuocate. Moreouer, let vsus note that this vniuerſall ſentence is to bee vnderſtanded, predeſtination and election remaining ſafe: for God is not ſo the God of all, that heGod is the God of all, but yet hee predeſtinateth not all. electeth and predeſtinateth all. This thing onelyonly we ought to gather, that there are certayne of all ſortes of people, whome hee hath from eternallye elected, and vntounto whom in dew tyme he will geue fayth: and that alſo hee woulde that fayth ſhould be preached vntounto all mē without difference, & yet hath choſen out certain, whom he bringeth to the obteinment of the promiſſes. And in this ſenſe alſo, as Auguſtine teacheth, and as we hauehave oftentymes admoniſhed, is to be expounded that ſentence of Paule vntounto Timothe, God will hauehave all men to be ſaued. And that the propoſition now alleaged is in this maner to be contracted, the wordes which follow plainly declare.

Riche vntounto all them that call vponupon him.] They which are brought vntounto ſaluation, call vponupon God, and through the ſinguler and principall gift of God do beleue, which gift is not giuen vntounto all men. Wherefore it is euident, that preachingPreaching is common vntounto al mē, but …aith is not commō vntounto al mē. In what ſēſe God is called rich. ought to be common: and ſo Chriſt is ſayd to pertayne vntounto all men. But they which hauehave ſaluation, which are endewed with fayth and the ſpirite, vntounto whom God is ſayd to be rich, are not indifferently all men, but are in a certayn and definyte number conteyned in the election of God. And God is called riche toward his, for that he enricheth them with his grace and giftes. In Greeke it is written foreign, for God hath no neede to be increaſed, and enriched, but encreaſeth, and enricheth thoſe that are his. This ſentence is of great force to pacifie the myndes of the Iewes, which through a certayne enuy were grieued that the Gentyles were called vntounto the Goſpell: which thing they woulde not hauehave done, if they had bene perſwaded that God is ſo rich, that he hath aboundantly ynough both for the Iewes and for the Gentiles: ſo that by the calling of the Gentiles nothing was taken away from the Iewes. And it is a cōmon phraſe in the ſcriptures, by the name of riches to ſignifie the moſt plentifull goodnes of God. So it is ſaid in this epiſtle, doeſt thou contemne the riches of his goodnes, patience, and long ſuffering? And vntounto the Epheſians, Who is rich in mercy. And Chriſt to the Coloſſians is ſayd to be he, in whome are all the treaſures of the wyſedome and knowledge of God. When he addeth, Rich to all them that call vponupon him, he adioyneth an other worke of faith. For before by the teſtimony of Eſay it was ſaid, Who ſoeuer beleueth in him, ſhal not be made aſhamed. Now for inuocationA place of Ioel. he annexeth a teſtimony taken out of the ſecond chapiter of Ioell.

VVhoſoeuer ſhall call vponupon the name of God, ſhalbe ſaued] So that again we ſee that there is required a liuely fayth. And as before confeſſion was added vntounto faith, and Moſes made mencion not only of the hart, but alſo of the mouth: ſo now together with faith is mencion made of inuocation. And without doubt Ioell in that chapiter ſpake of the Meſſias: for he ſaith, that in thoſe dayes ſhould be geuen bloud, fire, & pillers of a cloude, and the Sunne ſhould be turned into darknes, and the Moone into bloud. And there is added, I will poure my ſpirite vponupon all fleſhe, and your ſonnes, and your daughters ſhall propheſie, your olde men ſhall dreame dreames: and I will poure my ſpirite vponupon your ſeruauntes and handmaydens. That all theſe thinges pertayne vntounto Chriſt, and vntounto the pouring forth of his ſpirit, no man doubteth. Wherfore if Paul applie them to the inuocation vponupon him, he nothing erreth from the natiue ſence. The prophet had before ſaid, that there ſhould be a great deſtruction throughout the whole world, and throughout the regions adioyning▪ but he added thereunto, that whoſoeuer ſhould call vponupon the name of the Lord, ſhould be ſaued: which foraſmuch as he pronoun…eth generally and vniuerſally, Paul therby declareth that this propoſition is to be taken vniuerſally. It is true in deede that the Prophet ſaith, that this ſaluation ſhould be geuen in Ieruſalem, and in Zion: but yet notwithſtanding that letteth not, but that it may be applied vntounto the Gentiles alſo: for he ſpeaketh of that Ieruſalem & of that Zion which are preſerued by God: but the carnall kingdome of the Iewes is deſtroyed: wherefore it followeth, that ſuch cityes are figuratiuely taken for the people of the faithfull which liued in them. And thoſe faithful were in their time the Church, which afterward was ſpred abrod thoroughout the whole world: neither are there any which call vponupon the name of Chriſt, but in the Church onelyonly. And it may be, as ſome thinke, that by the inuocation of the name of God is vnderſtanded the whole order of piety, and of ſound religion. But in my iudgement I thinke it better by inuocation, ſimply to vnderſtand the prayers of the faithfull. And this is diligently to be noted, that the Prophet writeth of that inuocation, which procedeth from the ſpirite, andWhat maner inuocation obtayneth ſaluation. from a ſincere faith: for prayers ſaid but of a facion, and mumbled vp without vnderſtanding, obtaine not ſaluation. We muſt alſo cal to memory that which Paul ſaid vntounto the Corinthians, that no man can ſay the Lord Ieſus but in the ſpirite. Moreouer the Prophet ſayth not, whoſoeuer ſhall call vponupon the name of the Lord, ſhall hauehave whatſoeuer he aſketh, but ſhalbe ſaued. For oftentimes we are ignorant, what it is that we aſke: and then God which knoweth what thinges are profitable for vsus, although perticularly he ſeeme not to graunt vntounto our requeſtes, yet moſt of all he heareth our prayers when he geueth ſaluation: and therefore is he neuer in vaine called vponupon of his faithfull. Theſe things being thus ſet forth and confirmed, Paul ſetteth the Churches in quiet: d…claring, that neither the Gentiles ought to deſpiſe the Iewes, nor the Iewes alſo ought not to enuy the Gentiles, when as faith and inuocation may be common to ech people. For the Prophetes alſo teſtifie, that whereſoeuer ſhalbe ſounde faith and inuocation, there alſo ſhalbe ſaluation and an aſſured obtainment of righteouſnes. For as touching the lacke thereof, the Iewes and the Gentiles were both equall: as it is ſaid in the 3. chapiter of this epiſtle, For all hauehave ſinned, and hauehave nede of the glory of God. Neither herein is there any difference betwene Iewe or Grecian. Moreouer neither people hath of himſelfe faith, whereby to be iuſtified: Wherefore as touching theſe things, the lot both of the Iewes & of the Gentiles is a like. And therfore it was mete, y^• as the Goſpel was preached vntounto y^e Iewes, ſo alſo it ſhould be preached vntounto other people: & the Iewes wer vnwiſemen, for this thing to be angry with the Apoſtles. We are alſo taught, foraſmuch as faith may be geuen of God vntounto whomſoeuer he will, neither isWe muſt deſpaire of no man. Note, his predeſtinatiō knowē, to deſpayre of no mā, but by teaching, admoniſhing, & preaching to endeuor our ſelues to draw all men vntounto Chriſt. The Lord commaūded the Apoſtles, to go into the whole world, & to preach to al nations, neither excepted he any. Therefore Paul earneſtly laboured to be made all to all, y^• he might winne all, or at the leaſt ſome vntounto Chriſt. None, when he falleth into any ſinne, or in any thing diſagreeth from vsus, is ſtraighway to be reiected: he may yet beleue and call vponupon God, and thereby obtaine righteouſnes and ſaluation. Neither ought we hereof to be ignorant, that the wordes of the Apoſtle which we hauehave hitherto entreated of in this 10. chapiter, ſo proue certainty of ſaluation, that vndoubtedly they can not be denied nor auoyded. Firſt he ſayd,Hereby is certayntye of ſaluation proued. Say not in thine hart who ſhall aſcend into heauen? By which wordes he ſuffreth vsus not to doubt, that Chriſt being in heauen, pacifieth the father, and maketh him meroifull towardes vsus, and that by his death he hath ouercome eternall deſtruction, ſinne, the deuill, and hell fire, ſo that they can not preuaile againſt vsus if we hope in him. Moreouer that we ſhould not doubt, he added, He which beleueth in him ſhall not be made aſhamed. Agayne, Whoſoeuer calleth vponupon the name of the Lord ſhalbe ſaued. This ſuffreth vsus not to doubt of ſaluation, whatſoeuer our aduerſaries obiect vntounto vsus.

But how ſhall they call vponupon him, in whom they hauehave not beleued? and how ſhall they beleue in him of whome they hauehave not heard? and howe ſhall they heare without a preacher? And howe ſhall they preach except they be ſent? as it is written, How bentifull are the feate of them which bring glad tidinges of peace, and which bring glad tidinges of good thinges.

But how ſhall they call vponupon him in whome they hauehave not beleued?] That thou ſhouldeſt not thinke that by the worke of inuocation thou ſhalt hauehave ſaluation, the Apoſtle ſtraight waye declareth vntounto thee the roote whereby thou art made ſafe, namely, faith. None inuocateth, but he which beleueth: wherefore the fruit of inuocation commeth vntounto vsus through faith. Paul in this placeThe fruite of inuocation cōmeth vntounto vsus by faith. maketh a certaine kinde of gradation, wherein he knitteth the cauſes together with their effectes. We muſt beginne at ſaluation, which is put for the laſt effect, ſaluation commeth of inuocation, inuocation is by faith, faith commeth of hearing: and hearing is by preachers: and they come by the ſending of God. Wherefore it followeth that if the Gentiles ought to hauehave ſaluation as well as the Iewes, then God ſhould ſend preachers vntounto them alſo. Wherefore the Apoſtles are not to be blamed, in that they preached vntounto the Gentiles, ſeing that God ſent them. This kind of argument is called Sorites, of heaping vp together, for the cauſes are gathered of the effectes, and of the firſt is inferred the …ſt, or of the laſt is concluded the firſt.

How ſhall they call vponupon him, in whome they hauehave not beleued?] No man imploreth the helpe of God, vnles he be perſwaded with himſelfe that God is at hand and redy to helpe him. And here againe thou haſt an argumēt to confirmeThe certainty of ſaluation confirme… ▪ the certainty of ſaluation.

How ſhall they beleue in him of whome they hauehave not heard?] We muſt firſt heare the thinges that are to be beleued: for that whiche is beleued is the word of God, which is receaued by hearing. It is not lawfull that we ſhould of our owne hed deuiſe things to be beleued of vsus, we muſte beleue God, in ſuche force as he hath reuealed hym ſelfe vntounto vsus.The miniſters of the church are adorned with an excellent title

But how ſhall they heare without a preacher? foreign.] Behold with how excellent a title the miniſters of the Church are adorned: they are called foreign that is, the ambaſſadors of God. This is theyr chiefeſt worke to publiſhe abrode the wordes of God. But they hauehave vtterly loſt this dignity, which are of this minde that the higheſt and ſingularieſt honor is to conſecrate (as they vſeVnles they preach the Goſpel they are not the Ambaſſadours of God. to ſpeake) the ſacrament, or to tranſubſtantiate bread and wyne. They are not ſo deſcribed in the holye ſcriptures, but that they ſhoulde preache, and doo the office of ambaſſadors.

How ſhall they preach vnles they be ſent?] For an ambaſſader can ſignifie nothing of the will of his prince, but ſo much as his prince ſhall before ſhew vntounto him. Paul was not ignoraunt, but that it is poſſible, that God can by him ſelfe worke without an outward miniſter, & he knew very well, that he which planteth, and which watreth is nothing, but it is god only which geueth the encreaſe:God can without outward preaching bring to ſaluation. But he here ſpeketh of the ordinary way which God vſeth in the Church. For he ordeyneth the miniſtery, and vſeth the voyce and words of the preachers to kindle fayth by the holy ghoſt in the hartes of the hearers. Wherefore we ought to geue thankes vntounto God for ſo ſingular a gift. But manye contemne and loth the miniſters of the Church, and would (as I ſuppoſe) be inſtructed by Angells, & are ignoraunt that Chriſt would by his humanity miniſter vntounto vsus ſaluation. God delighteth in the louelove and knitting together of the members in the Church, that we ſhould hang one of an other: by this meanes louelove is moreBy the inſtitution of the miniſtery is kept charity. God calleth mē vntounto the miniſtery two maner of wayes. entier, then if ſaluation ſhould be miniſtred vntounto vsus by Angells. Howbeit thys we ought to know, that the efficacy of the worde of God, or of the ſacramentes depēdeth not of y^• goodnes or holines of the miniſter. This moreouer is to be noted that the ſending of God, is eyther by himſelfe immediately or ells by the calling of the Church, for the right ordering whereof, there ought not a regard to be had vntounto money, affinity, frendſhippe or ſuch like, but vntounto the worthines of them that are called. And Chriſtiās ought to be fully perſwaded, that although they which chuſe the miniſters of the Church are ſinners, yet is not that a let vntounto theyr ſaluation: for vntounto them is geuen eyther a good paſtor or an euill. If they hauehave a good paſtor, they hauehave cauſe to geue vntounto God thankes, which hath not only prouided that ſaluation ſhould be miniſtred vntounto them, but alſo hath geuen vntounto them an holy and good paſtor. But if he be an euill paſtor, let them alſo acknowledge the goodnes of God, which when as they deſerued not a goodIt is a greuous ſinne …o aduance or to tolerate vnworthy miniſters. paſtor, ſuffreth rather the worde and ſacramentes of God to be miniſtred vntounto them by ſuch a one, then that he would forſake them. And yet they to whome it pertayneth to admitte the paſtor, let them not thinke that they commit a light offence, when they eyther aduaunce or tolerate vnworthy paſtors. And the people when they heare the word of God, and receaue the ſacramentes ought moſt chiefely to weigh thoſe thinges which are miniſtred vntounto them: whether they h… deliuered vntounto thē purely & ſincerely, or corruptly, rather thē to loke vponupon y^• conditiōs or maners of theyr miniſter: although his ſaluation alſo is not to be neglected, neyther are offences to be tollerated more then muſt nedes. And although Paul in this place entreate of vocations and ſending, which as I hauehave ſayd is both ordinary and extraordinary: yet is it not to be doubted, but that he noweHere is entrcnted of extraordinary vocation but it is rightly epp…ed vntounto the ordinary vocation. ſpeaketh of the extraordinary way, when as the Apoſtles were not choſē by the iudgment of the prieſtes and biſhoppes, but were ſent thorough out the world at the commaundement of God only. Howbeit the thinges which are mencioned in the commendation and prayſe of the miniſtery, pertayne alſo vntounto the ordinary vocation of y^e miniſters of y^e Church. There are two things which Paul thinketh are now remayning to be proued: namely, y^• the Apoſtles ſhould be ſeni of God himſelf, to preach y^• Goſpel: ſecondly, the it is not ſo much to be meruayled at, if but few beleued. For the confirmation of the firſt, he bringeth a place out of the prophet Eſay in the 52. chap. How beautifull are the feete of them whiche bring glad tidinges of peace, and which bring glad tidings of good thinges. Theſe things are ſpoken of y^• deliuery from y^• captiuity of Babilon: but I hauehave oftentimes admoniſhed, y^• thoſe perticular deliueries, either frō Egipt or from the Aſſirians & other oppreſſors of the people of y^• Iewes, had to theyr roote & foundaciō iuſtification from ſinnes thorough Chriſt: for captiuites, oppreſſions, and other miſefortunes, foraſmuch as they are effects of ſinne, when they are taken away, God is declared to be reconciled by the forgeuenes of ſinnes. And in that ſence is Mathew to be vnderſtanded, when he writeth, that in Chriſt, when he healed the ſicke, was fullfilled that ſentence of Eſay, He hath borne our infirmities: Which although at the firſt ſight it ſemeth not to agree, for that Eſay ſpeaketh of the deathThe root… of the deliuery of the Iewes. A place of Mathew. of Chriſt, wherein he ſuffred the puniſhmentes dew vntounto our ſinnes, and the hiſtorye is declared of the healing of diſſeaſes, yet in very dede it excellently wel agreeth: for Mathew conſidered, that the infirmities which Chriſt draue awaye, entred in thorough ſinne: and thoſe infirmities being gone, ſignified that ſinne the cauſe of them was taken away, namely, by Chriſt, whome it was neceſſary that he ſhould be our reconciliator, and this argument may be taken á minori, that is, of the leſſe: for if the meſſengers of the redemption from the captiuity of the body were had in honor and admiration, and were ſent from God vntounto the Iewes, how much more are the meſſengers and legates of eternal ſaluation to be had in honor and admiration, which were ſent not only vntounto the Iewes, but alſo vntounto the whole world? And that they were ſent of God, it is very playne by the wordes of Eſay. For before this ſentence cited of Paul he maketh God complayning of the oppreſſors of his people, and promiſing, that foraſmuch as they were ſo cruell agaynſt his people, that thereby his name was layd forth vntounto blaſphemies and curſinges, he would therefore deliuer hys people. And the tiding bringers of this his will he ſayth ſhould be very welcome, and receaued with great ioy and admiration. But the Hebrue veritie hath, VponUpon the mountaines. The wordes of Eſay in the 52. chap. are theſe. Mah gan al heharim ragle mebaſher maſhimiaa ſhalom mebaſher tob. Which place y^e Seuenty interpreters hauehave thus turned: foreign: y^• is, I am at hand as a pleaſantnes or beautifulnes vponupon y^e mountaynes. But this particle Paul omitted, for that this worde chiefly hath a reſpect vntounto the ſituation of the citie of Ieruſalem,The ſituacion of the citie of Ieruſalem. which was ſituated betwen mountaines. Therefore in the Pſalme it is writtē, The mountaynes are in the circuite thereof. Yea verye oftentimes we reade in the Pſalmes, that the eyes were lifted vp vntounto the mountaynes. Seing therfore y^• the meſſengers ſhould come from the Aſſirians or Perſians, they could not come vntounto the city vnles they were firſt ſene vponupon y^• mountaines. Howbeit thisThe diſciples called out of Galile. oracle may alſo eaſely be applied vntounto y^e Apoſtles: for foraſmuch as they wer called out of Galile, as it is playne by y^• hyſtory of the Goſpell, whē they were ſent …o preach, they wēt hither & thither thorough y^t mountaynes and eſpecially whē they came vntounto Ieruſalem: & hauing receaued the holy ghoſt preached y^• GoſpelThe preaching of the Goſpel was publike and not in co… ners. there. Moreouer by this metaphore is notablye deſcribed the cōdition or maner of y^• preaching of y^e Goſpell. For it is not done ſecretly or in corners, but publikely as thoſe thinges are which are ſéene in open places. Which kind of ſpeach Chriſt alſo vſed when he ſayd, The things which ye hauehave heard of me in your eare, preach vponupon the houſe toppe. Wherefore it is neceſſary that the preaching of the Goſpell be frée, opē and perſpicuous, ſo that it be neither bound nor hidden, either thorow feare or thorow flattery. And by fete the Prophet by the figure Metonymia vnderſtode comming. But in that he calleth them beautifull, he figuratiuely vnderſtandeth, that preaching is excellent and pleaſaunt. For they came to preache the Goſpell, then which is nothing more beautifull. Wherefore by that beautifulnes of the féete vnderſtand the beautifull Goſpel. And therfore the meſſangers thereof were worthy to be receaued w^t great reioyſing, & much ioy of the godly. For if the Philoſophers were had in eſtimation, for that they were thought to ſhow the ends of good and euill,The preachers of the Goſpell are more to be honoured then y^• Philoſophers. although in very déede they performed not that, how much more worthy of honour are the Euangeliſtes, which openly ſet forth vntounto the world ſound felicitye & eternall life? And that theſe men ſhould be ſent of God, not onelyonly the wordes of the Prophet, as we hauehave before ſignified, declare, but alſo reaſon firmelye proueth, for that no man could come to the knowledge of ſo greate a will of God towards his, which paſſeth the ſtrength of nature, and farre goeth beyonde the capacitye of humane reaſon, vnles God himſelfe made it knowne and reuealed it vntounto him. And they which are not ſent of God do lye and deceaue, ſo farre is it of that they preach the Goſpel. Wherfore in Ieremy the Prophet in the. 14. 23. & 27. chap. the lord ſaid: Behold I ſent not them, and they ranne. The Prophet ſpeaketh by way of admiratiō and demaundeth. How beautifull are the feete? For the Apoſtles did not onelye preach the pleaſaunte woorde of God, but alſo wroughte wonderfull miracles, by meanes wherof was worthely ſtirred vp admiration both to the ſéers & to the hearers. Moſes was in ſuch ſorte furniſhed, that whē he ſaid vntounto God which ſent him They will not beleue me, God gaue vntounto him power miraculouſly to turne his rodde into a ſerpente, and alſo to do other other thinges, whiche farre paſſed all humane ſtrengthes. And Chriſt alſo when he ſent his Apoſtles to preache, adorned themMiracles are not ſufficient to proue doctrine. with this power to worke miracles, thereby to confirme the truth of the doctrine. Not that miracles are of themſelues thereunto ſufficient (for we are admoniſhed in Deut not to beleue falſe prophets, though they alſo worke miracles And of Antichriſt Paul hath foretold vntounto the Theſ. y^• he ſhould come with lying wonders to deceaue) But this commodity onelyonly they hauehave, to ſtirre vp admiration, diligentlye to conſider the thinges which are toughte: for we are ſo blockiſhe, that we wouldeWhat is the vſe of miracles. eaſely neglect them. Wherfore when we are ſtirred vp, we oughte by the conſideration of the woorde of God to allow them, and to holde faſte the thinges whiche are good.

Of them whiche bring glad tidinges of peace, and whiche bring glad tidinges of good thinges.] The ſumme of the preaching of the Goſpel is peace, and chiefly with God. For they which preach, as the Apoſtle teacheth in the latterThe ſūme of the preaching of the Goſpell is peace. to the Corrinthians, bring with them the wordes of reconciliation, neither exhort they any thing els, but that we ſhould be recōciled vntounto God through Chriſt. God was before angry with mankind, he puniſhed and condemned men, reiected theyr prayers, and contemned theyr workes, thoughe they were notable, for that they were done of their enemies. And men on the other ſide were not onelyonly miſerable, but alſo hated euen God himſelf, they wiſhed that there were no God, they curſed his iudgements, and fled from him, as from a tyranne, and cruell butcher, for that their owne conſcience on eueryevery ſide accuſed them. But the Goſpel preacheth peace and reconciliation through Chriſt. This is it which the Angels ſange at the byrthWhat is the peace of Chriſtians. of Chriſt: Glory on high, peace in earth, good will towardes men. The Angels extolled the acte of God, which had decréed by his ſonne to redeme mankind, and this their praiſe and reioyſing is the glory of God. Further foraſmuch as we now throughe Chriſt reconciled vntounto God, we obtaine peace inwardly as touching our mind, for being by grace and the ſpirite renued, we leade an vprighte life, neither do wicked affectes any more rage in vsus, our conſcience reproueth vsus not, nether are our harts by furious rages ſtirred vp to perturbations. Moreouer we wiſh well, and do good vntounto our neighbours as vntounto our ſelues: and hauehave with them peace, & that a moſte louing peace. Neither is this any let that Chriſte ſayde, that he came not to ſende peace vponupon the earth, for that it is to be vnderſtanded as touching the peace of theWhat … Chriſt ca…e not to …, fleſh and of the world. For with the peace of the Goſpell whereof we now entreat are ioyned great daungers and diſcommodities of the fleſh. Straightway after it, follow perſecutions and loſſe of goods. But it is added.

And which bring gladde tidings of good thinges.] Goodnes is that as Philoſophers ſay, which all things deſire. And more largely or plainely to declare the nature therof, Good thinges are all ſuch which in reſpect of vsus, are either profitable,What good is. commodious, or pleaſaunt to our vſes. Wherfore by the power of the Goſple this benefite we obtaine, that all thinges are made to ſerue vsus. All things (ſaith Paul) are yours, whether it be life or death, or Paul, or Cephas, & we are Chriſtes, and Christ is Gods. Againe, To them that louelove God all thinges worke to good. And this isHow we a… by Chriſt deliuered from …. to be noted, that Eſay added, that theſe meſſengers ſhould alſo preach deliuery: for although death, miſfortunes, pouerty, diſeaſes, and ſuch other kinde of euils do ſtil vexe vsus: yet notwithſtanding are we by Chriſt ſayd to be deliuered from them: for that they hauehave not any longer the nature of puniſhments. For al theſe diſcommodities of the fleſh hath God by his croſſe and death ſanctified, ſo that they hauehave not any longer the nature of puniſhment, but are made vntounto vsus enſtructions, fatherly chaſtiſementes, victories, triumphes, & notable actes. But to ouer paſſe nothing, we ought not to be ignorant, that in the Hebrue tonge Shalom, that is, peace, ſignifieth, happy ſucceſſe of thinges, ſo that whereas the Grecians ſay foreign or foreign,What peace in the Hebrue ſignifieth. in the ſuperſcription of their letters, the Hebrues vſe to write Shalom, that is, peace. And ſo foraſmuche as Euangeliſtes publiſhe abroade peace, they preache ſound & true felicity. And if thou demaund, in what thing conſiſteth ſuche a peace, goodnes, and deliuery? We aunſwere, that to ſpeake in one worde, it conſiſteth in the kingdome of God. Therfore Chriſt when he ſent his diſciples to preache, willed them to preach, that the kingdome of heauen was at hand. This ſelfe thing Eſay This peace conſiſteth in the kingdom of god.in this place ſaith, when he writeth, And they ſhall ſay vntounto Sion, Thy God raigneth. Hetherto hath ſinne raigned. Wherfore Paul in this Epiſtle ſaid, Let not ſin raigne in your mortall body. Death alſo hath raigned. For the ſame Apoſtle, Death hath raigned from Adam euen vntounto Moſes. The Deuill alſo hath raigned, whom the Lord calleth the Prince of this world, and Paul the gouernour of this worlde and the God of this worlde. All theſe thinges hauehave hitherto miſerably exerciſed theirWhat maner of princes the Hebrues had. tyranny ouer vsus: But nowe the Lorde raigneth. For as touching outwarde kingdomes, the Iewes indéede had many iudges, and many kings, few good, ſome tollerable, but a greate many moſte wicked tyrannes. And they whiche were good, as Dauid, Ezechias, Ioſias, and ſuche like, were yet notwithſtanding weake, neyther coulde they eyther defende the people from calamities, or make them good. Wherefore the Iewes were oftentimes oppreſſed of theyr enemies: led away into captiuitye, and being therout deliuered, were in reſte for a while. But after Alexander the greate, came the Macedonians, and moſt grieuouſly afflicted Iewry. After thē came Pompeius, Craſſus, Herode, and laſt of all Veſpaſianus and Titus, whych vtterly ouerthrew all. The church alſo of Chriſt had hys outward Princes, partly wicked, and partly good as touching ciuill righteouſnes, but yet veryThen ſhall we bee in good eſtate whē Chriſt raigneth in vsus. Wherein cōſiſteth the kingdom of God. weake. Wherefore our eſtate can neuer be in good caſe, vnleſſe Chriſt raygne in vsus. Thys, as Daniel ſayth in hys ſeconde chapter, is y^e kingdome of heauen which is neuer corrupted: in it is peace, not during for a time, but an euerlaſting peace. For in the Pſalme it is ſayd, In his dayes ſhall aryſe righteouſnes, and aboundance of peace, vntill the moone be taken away. And in Eſay, And of his peace there ſhall be no ende. But herein conſiſteth hys kingdome, that we be directed by the word and ſpirite of God. After theſe two maners Chriſt raygneth in vsus. The woord ſheweth what is to be beleued, and what is to be done. The ſpirit impelleth and moueth vsus to doo theſe thinges. Thys is the euerlaſting kyngdome of God, whereunto when he wil adioyne any people or any nation, he viſiteth them by hys ambaſſadours, whych are Preachers of the Goſpell: and them wyll hee hauehave to be receaued cherefully: yea he ſayth, He which receaueth you, receaueth …e, and he which deſpiſeth you, deſpiſeth me. We hauehave now the iudgemēt of God …ouchyng Miniſters, wherewith the beleuers ought very mutch to comfort themſelues, although the world iudge otherwyſe, and count them for mad men, and …caſtes, and eſtéeme them as paringes and chips: & ſo long as there is a world th…y ſhall be ſo iudged of. But for as much as the iudgement of the world is foo…, and vnderſtandeth not the thinges that pertayne vntounto God, therefore we …ſt not leane vntounto it, but rather embrace the moſt firme and moſt pleaſant ſen…ce of God. Nahum the Prophet in hys fyrſt chapter, hath the lyke ſaying of … beutifull féete of ſuch as preach the Goſpell, ſo that that whych was foretolde of Eſay, he alſo foreſawe ſhoulde come to paſſe. But at Rome in our dayes menAt Rome they fall downe to kiſſe the fete of the Pope drawen by thys teſtimony of the Prophet, doo fall downe and kiſſe the féete of the Pope: as though he preached the Goſpell, going about the whole worlde preachyng peace: when as rather he is a ſworne enemy of the Goſpell, and maketh open warre agaynſt the true doctrine thereof, neyther at anye tyme ceaſeth to diſturbe peace betwene Chriſtian Princes.The Pope as a ſworne enemy of the Goſpell & not a preacher therof.

But all obeye not the Goſpell, For Eſay ſayth: lorde, who hath beleued our hearing? vntounto whom is the arme of the lord reuealed? Then faith is by hearing, and hearing by the word of God.

But all obey not the Goſpell.] This ſéemed to bee agaynſt that ſo great dignitye of the Apoſtles (whych hath now bene proued, both by the authoritye of God which ſent them, and alſo by theyr ambaſſadge) that very fewe, and eſpeciallyOf preaching doth not always follow the faith of the hearers. of the Iewes beleued: which came to paſſe by no other meanes, but for that outward preachyng is not alwayes of neceſſity ioyned wyth the fayth of the hearers. For it is poſſible, that for as much as y^e power of God is not bound vntounto inſtruments, a man may beleue wythout a Preacher, and on the other ſyde, a man may heare preaching, & yet not hauehave fayth. As in thys ſelfe ſame epiſtle he ioyned foreknowledge together wyth predeſtination, although manye are foreknowen of God, which yet are not predeſtinated vntounto eternall life: he ioyned vocation alſo together wyth iuſtification, although verye manye are called, whych yet are not iuſtified. The Apoſtle in thys place deſcribeth fayth by the name of obedience, and that not wythout iuſt cauſe, for in it is contayned obedience twoo manerFaith is iuſtly called obedience. of wayes. For fyrſt it is neceſſary that the minde or humaine reaſon do geue place vntounto the reuelation of God, ſimply conſenting thereunto: whych thing pertayneth to a redy obedience: for otherwiſe there are many thinges, which let, and after a ſort call vsus an other way. There is alſo an other obedience, for they which truly beleue, endeuor themſelues to obey the commaundementes of God: whiche thing before they neither did nor could do. The Apoſtle vſed this ſelfe ſame phraſe in the firſt chapter of this epiſtle: By whome we hauehave receaued grace, and Apoſtleſhip to be obedient vntounto fayth. In the Actes of the Apoſtles alſo it is declared, that many of the prieſtes were obedient vntounto faith: and in this ſence is faith ſomtimesWhy faith is called a law. called a law, not for that it bringeth with it bleſſing or curſing, but becauſe that it likewiſe, as the law doth, requireth obedience, howbeit diuerſe. For the law requireth obedience euen of them that will not: and yet in the meane tyme doth it not geue ſtrenthes to performe it: but faith foraſmuch as it moſt fully perſuadeth piety, ſtirreth vsus vp to liue according to the profeſſion thereof. And for that thys doubt touching the fewnes of the beleuers chiefely moued the Iewes, therefore to quiet their mindes, he bringeth a teſtimony of Eſay, whoſe doctrine they durſt not reiect, whereby they mought vnderſtand, that God had long tyme before prouided for this ſkarſity of the beleuers.

For Eſay ſayth, who hath beleued our hearing?] The Prophet before thoſe wordes brought in God the father, which commaunded that his ſonne ſhould be preached, and that his reproches which he ſhould ſuffer for the ſaluation of mankind ſhould be tolde abroade: vntounto whome the company of the Prophetes aunſwered, who hath beleued our hearing? And to whome is the arme of the Lord reuealed? As if they ſhould ſay, we indéede hauehave preached, and hauehave done our duety: bu… few hauehave beleued. Chriſt alſo ſayde, Many are called, but fewe are elected. There was no nation, which had ſo diligent and often preaching of the worde of God as the Iewes had: And yet in it was alwayes a wonderfull multitude of vnbeleuers Wherfore there was no cauſe why they ſhould ſo inſolently boaſt that the pro… ſesHow the promiſes of God are to be contract…d. were made vntounto the ſéede of Ahraham: for they ought to be contracted, both to the elect, as it was ſayd in the 9. chapiter, and alſo vntounto the beleuers, as we ha…e now heard. The Prophet by way of admiration brought forth the ſentence now alleaged. For foraſmuch as mans reaſon knoweth not the cauſe, howe ſo greate an incredulity can withſtand the word of God, and the holy miniſtery, it wondereth thereat. Which thing Iohn alſo conſidered in the 12. chapiter: for he writeth. that the Iewes beleued not, when yet Christ had wrought miracles, that that might be fulfilled which is written in Eſay, Lord who hath beleued our hearing, and to whome is the arme of the Lord reuealed? The preaching of Chriſt and of the Apoſtles was moſt cleare and mighty, and was confirmed with miracles ſuch as were neuer before ſene: and therefore it was wonderfull, how ſo few ſhoulde beleue: yea ſo farre of were the Iewes from fayth, that they beleued that Chriſt was put to ſo cruell death for his wicked actes and blaſphemyes. And therefore in this ſelfe ſame chapiter Eſay ſayde, And he was counted with tranſgreſſors. And it is not to be meruailed at, that whereas in the Hebrew is not had this worde, Lord, Paul yet added it: for the 70. interpreters hauehave added it. And foraſmuch as it corrupted not the ſence, Paul alſo vſed it.

VntoUnto whome is the arme of the Lord reueled.] Here is not ſpoken of reuelation done by outward preaching, for that is preached vntounto all men, but of the inward reuelation, and which is of efficacy. The Apoſtles were ſent vntounto all, but the inward reuelation had not place in all. By the arme we vnderſtand theWhat is …o be vnderſtā ded by the arme of God. mighty power of God to ſaue. For ſo Paul defined the Goſpell, that it is the power and might of God to ſaluation. Neither is there any cauſe, but that alſo by the arme of God we may well vnderſtand Chriſt. For as eueryevery man by the arme doth all the things y^t he doth, ſo God by his word createth, gouerneth, and iuſtifieth, & therfore his word, which is Chriſt Ieſus, is called his arme. Neither is this word arme applied only to a man but alſo the long ſnout of an Elephant is called an hand or arme, for that by that inſtrument he worketh many thinges. And Cyrillus teacheth, how that place in Iohn is to be vnderſtanded, wherin it is ſayd, That that might be fulfilled, which was ſpoken by Eſay, Lord who hath beleued our hearyng? namely, that that word, That, expreſſeth not a cauſe, but rather a conſequence. For theſe mē were not by the propheſy of Eſay made vnbeleuers: but becauſe they ſhould be vnbeleuers, therfore the Prophet foretolde it. There is in déede in ſuch kind of reaſonings ſome neceſſity, but yet only of ſuppoſition or of conſequence as they vſe to ſpeake, yet is not any ſuch neceſſity there to be graunted, which bringeth violence or compelleth the will of man.

To our hearing.] By hearing is ment words or preaching. It is an Hebrew phraſe. The name of the ſenſe is tranſferred to thoſe things whereby the ſence is moued. Schamaa, in Hebrew ſignifieth to heare. In Eſay it is written Liſch miothenu, After which ſelfe ſame maner Eli ſayd vntounto his children in the firſt booke of Samuell. It is no good fame that I heare of you: the Hebrew word is Hiſch miah, which ſignifieth, hearing. Theſe words are deriued of hearing, for that by y^e talkes of fame and by words is ſtirred vp hearing. Although Ambroſe vnderſtād hearing paſſiuely, that the Apoſtles preached not but the things which they had heard of the Lord. But the firſt expoſition is more ſimple, and moſt agréeth with the cuſtomable ſpeach of the Apoſtles: who although they wrote in Greke yet they eueryevery where in a maner kept ſtill the Hebrew phraſes. But as touching the matter itIt is a wō der that …ē do beleue. ſéemeth no great meruaile, if men beleue not: but rather it is to be wondred at that they beleue: for therein God vſeth his ſtrength and his gracious and mercifull ſpirit. And they which are faithfull, when they ſée that others are left in their obſtinacy and incredulity, may conſider in them, what they had deſerued, vnles they had bene ayded with y^e help of God. And if any man complayne, why the Lord through his grace geueth not one and the ſame thing vntounto all men, we hauehave nothing els iuſtly to anſwere but this, Is thyne eye euill, becauſe I am good: take that which is thyne and go thy wayes, it is lawfull for me to do with myne owne what I will, but vntounto thee I do no iniury. Neither in that theſe things were foretold of Eſay the Prophet, is the cauſe of the Iewes any thing holpen, or their incredulity any thing excuſed. For as Cirillus ſaith vponupon Iohn in the place now alleadged. Theſe thinges came not to paſse, for that they were foretold, but for that they ſhould come to paſſe, therfore were they foretold. It was of neceſſity indéede that it ſhould be ſo, but yet no coaction was therby brought vntounto the will of man. And doubtles God could if he would hauehave geuen faith vntounto all men: but by his iuſt counſell, although vntounto vsus hidden, he would not: whereby we may know that faith commeth not of our own ſtrengths, but is in very déede the gift of God, as is ſayd vntounto the Epheſians and vntounto the Phillippians. And although faith be indifferently preached vntounto al men, yet is it not geuen vntounto all men: for neither he which planteth is any thing, nor he which watreth, but God which geueth the encreaſe. And as it is ſaid in Iohn, He which ſhall heare of my father and which ſhall learne, he it is that ſhall come vntounto me. But he which is not taught inwardly of God is ignoraunt. And becauſe he hath in himſelfe the cauſes of his ignoraunce he is without excuſe. Wherefore we ought not to wonder at the fewnes of y^e beleuers. For the light ſhineth in the darkenes, and the darkenes comprehendeth it not. They which heare, are not after one and the ſelfe ſame maner prepared of God: for ſome are made good ground, ſome ſtony,God prepareth not all men after one and the ſelfe ſame maner. ſome ouergrowen with thornes, or ouerworne with much treading vponupon. And althoughe this ſentence of the ſkarſity of beleuers may bee applied both vntounto the Gētles and vntounto the Iewes, yet in this place it rather pertaineth vntounto the Iewes: for Eſay preached vntounto the Iewes, and had experience of their incredulity: and Paul here chiefely reproueth the Iewes. We may alſo hereby learne how farre we are of from the perfection of God. He ſuffreth, & long tyme beareth with menGod is more patiēt then men. that will not beleue in him: but all men are high mynded and can not abide, that either their wordes or writinges ſhould be contemned.

Then faith is by hearing, and hearing by the word of God.] Here again is repeted the commēdation of the miniſtery, that by it faith is diuulged amongſtCommendaciō of the miniſtery. men. Faith is by hearing, this ſentence muſt be rightly and ſoundly taken, that is, when God will worke therewithall and put to his ayde. Some hauehave thought, that by hearing is here to be vnderſtanded the inward word, for that in it is the full and perfect cauſe of faith. Which thing as I deny not, ſo alſo I ſée that Paul ſpeaketh not of the inward hearing, that is, of the motion that is done by the holyHere is entreated of y^e outward worde. The worde of God abideth firme though it be not beleued. ghoſt, but of the outward preaching, to the office whereof the Apoſtles were ſent. And although faith can not after the ordinary and accuſtomed maner be without the word of God, yea and that without the outward word, yet the word of God abideth ſtill, although faith be not geuen vntounto it: for knowledge hath relacion, as they vſe to ſpeake, to the thing knowen, but that which may be knowen is not on the other ſide referred to knowledge, when as there are many thinges which may be knowen, & are not knowen. After which ſelfe maner very many thinges are to be beleued, which yet are not beleued. Wherfore faith, foraſmuch as it is an aſſētWherehēce faith taketh his differences. geuen vntounto the word of God, although it take not his differences of the ſubiect or of his forme, yet taketh it them not either of the efficent cauſe or of the obiect, for it is occupied aboute thoſe things which hauehave bene reuealed by God, neither commeth it by the light of nature, but by the illuſtracion of the holy ghoſt. But as touching the ſubiect, it is placed in the minde, as wiſdome, prudence, and other ſciences are, and the nature thereof is a quality, as other knowledges alſo are qualities. Furthermore, if hearing, whereof ſpringeth faith, be by the word of God, it is manifeſt, that the foundacion of faith is the word of God only. Wherefore the miniſters of the Church and preachers ought hereby to learne, what is to be preached:OnelyOnly the worde of God is the foundacion of faith. Humane traditions are not the worde of God. namely, the word of God only, and not humane traditions: although now they are ſo bold to call them y^e word of God, which yet they are not by any meanes able to proue, when as they are vncertaine, and repugnant the one to the o…her, and are oftentimes aboliſhed or renued, which in no wiſe agrée with the word of God. Baſilius in his ſermon de confeſſione fidei, ſaith, that it is a falling away from faith, and a great pride, either not to admitte the thinges which are written in the holy ſcriptures, or to adde any thing vntounto them. Which ſentence he confirmeth by the teſtimony of Paul to the Galathians, where he ſaith, The teſtament although but of a man when it is once ratefied, no man maketh voyde, or addeth any thing thereunto, which thing ought much more to be taken hede of in the testament of God ſet forth in the holy ſcriptures. But here a riſeth a doubt. For if onelyonly the woorde ofWhether we muſt beleue miracles. God is to be beleued, why ſayd Chriſt, that if they woulde not beleue him, they ſhoulde yet at the leaſt beleue his workes? For it ſéemeth by thys ſentence that we ſhoulde alſo beleue miracles. But we aunſwere, that miracles are as teſtimonies by which men are the eaſelier brought to beleue, ſo that they are thinges by meanes whereof men beleue, not that fayth is directed vntounto them, as vntounto his obiect: although as touching the miracles of Chriſt and of the Apoſtles we muſt beleue, that they were done by God, and not by Belzebub, or by the deuill, as the Phariſe is ſclanderouſly reported: and this is conteyned in the worde of God, for it geueth teſtimony, that theſe miracles ſhould be wrought, and that they were wrought in theyr due time, namely, in the preaching of ſoūdThe Sacramentes are beleued doctrine. The Sacramentes alſo are beleued: but they are nothing ells, but the viſible words of God, wherunto alſo is adioyned y^• word of God which is heard, as Auguſtine fayth, The worde commeth vntounto the element, and it is made a ſacrament. Howbeit there is diſcretion and iudgmente to be had when we beleue the word of God, y^t we picke not thereout any wicked or corrupt ſentence: there is alſo requiſite good triall and examination to diſcerne miracles, and in the ſacramētsWhether we muſt beleue with iudgement… or without iudgement▪ is to be conſidered, that they be orderly miniſtred, that is, as they were inſtituted of God. And by ſound iudgement we muſt remoue away, and ſet aſide the inuencions of men: that we beleue not them as we would beleue the wordes of God. And when Baſilius or other of the fathers doo ſay, that we muſt beleue with out examination or iudgemēt, which ſemeth to be taken out of that which Paul ſayth in this epiſtle that Abraham beleued, neyther iudged he, that word in grekeDiſtinction of iudgement. is, foreign. To anſwer to this doubt, this is to be vnderſtanded, that iudgement is of two ſortes▪ The one is, when we take counſell of the ſences and humane reaſon, and this is vtterly to be remoued from fayth: for it alwayes reſiſteth the word of God. The other is the iudgment of the ſpirite, which is of neceſſity to be had: And this is it which Paul ſayd, Proue all thinges, and that which is good hold faſt. And vntounto the Corrinthians, Spiritual thinges are compared with ſpirituall thinges: and by this iudgment it is neceſſary, to conferre one place in the holy ſcriptures which is more obſcure with an other whiche is more manifeſt. The authority of the Church hath not dominion ouer faith, as ſome wickedly thinke. The office of it is to preach, to admoniſhe, to reproue, to teſtifie, &The autority of the church hath not dominiō ouer fayth. to lay the holy ſcriptures before mens eyes, neyther requireth it to be beleued, but ſo farre forth as it ſpeaketh the wordes of God. Paul before he here made mencion of the worde, by which fayth is brought forth, made mencion of them that preach the Goſpell, that is, of the miniſters, which are ſent of God, in whō he deſcribed the miniſtery of the Church, namely, that it conſiſteth in preaching of the Goſpell. Moreouer if fayth as it is here written, come by hearing, that is, as it is added by the word of God, then followeth it of neceſſity, that there is nothing whereby fayth is more noriſhed, maintayned and confirmed, then by continuall reding and repeting of the woorde of God. Thys thing teſtifiedHow …ayth is noriſhed. Tertullian in his Apology, when he ſayth, that to this end holy aſſembles are gathered together to heare the woord of God. The Philoſophers ſay, that we of the ſelfe ſame thinges both are, and are noriſhed: wherefore in like ſorte is it, y^• if fayth be by the woorde of GOD, then by the ſame alſo is it nouriſhed. We knowe moreouer that of woorkes often repeted are confirmed habites or qualities: as contrariwiſe if a man ceaſe of from actions they waxe weake. Wherefore if a man ceaſe to rede, to heare, or to repete the holy ſcriptures, fayth will waxe feble in him. And they which thinke that a liuely and pure faith may continew in Churches without oftē preaching doo excedingly erre. Chriſoſtome hath a very ſimilitude of a light or lampe that burneth, which eaſely goeth out, vnlesA ſimilitude of Chriſoſtome. there be ſtil oyle powred into it. By the lampe or light he vnderſtandeth fayth, & by oyle y^• word of God: & this he there writeth, where he entreateth of y^e parable of the wiſe and fooliſhe virgens. But now y^• I hauehave made an end of interpretating the Apoſtles ſentēce, there reſteth, that out of his ſayings we gather things much profitable. When he had put a diſtinction betwene the righteouſnes of God, and the righteouſnes of men, and had taught that by the righteouſnes of God is to be vnderſtanded faith in Chriſt, to the end he would declare that faith pertayned not onelyonly vntounto the Hebrues, He brought out of the prophet Eſay, Whoſoeuer beleueth in him, ſhall not be made aſhamed: And out of Ioell, Whoſoeuer calleth vponupon the name of the lord ſhalbe ſaued. Theſe thinges moſt manifeſtlye proue the diuinity of Chriſt. For if fayth in him, and inuocation of his name hauehave ſaluatiō The diuinitye of Chriſt proued.ioyned with them, which thing is moſt true, it followeth of neceſſity, that he is God, when as it is not lawfull to put confidence in any creature, or to call vponupon it. Yea theſe two thinges are ſo proper vntounto God, that he communicateth them not vntounto others, & he is pronounced curſed, which putteth his confidēce in man, or maketh fleſh his arme. An other thing worthy to be noted is, y^• that ſo excellent commendatiō of the miniſters of God, is to be referred vntounto thoſe only, which in very dede execute theyr office: for the prophet ſayth, that the féete ofThe commendation of the miniſtery pertaineth not vntounto thē whiche hauehave only the name or title therof. them that preach the Goſpel are beautifull, and not the fete of them which hauehave hauehave only the name or title thereof. It hath alſo bene declared, that the word of God is the inſtrument, which the holy ghoſt vſeth to inſtill fayth into the beleuers, wherfore we may conclude, that no other thing …ght eyther to be taught or preached in the Church. No man alſo ought to be moued with the fewnes or ſcarſety of the beleuers, for that alwayes euen from the beginning the nomber the faythful hath bene ſmall. And Auguſtine if ſometimes he vſe this kind of reaſoning agaynſt the Donatiſtes when he ſayth that they are very few in compariſō of the multitude of the catholikes, he reaſoneth agaynſt them as it were a probabili, that is, by probability, agaynſt them I ſay whome he had before by other neceſſary reaſons confured. Moreouer when he alledgeth the multitude of Churches, he reproueth the error of the Donatiſtes, which had contracted the church of God only into a litle corner of Affrike as though it now had no where place but with them: which vtterly ouerthroweth the propriety of the Church, namely, to be Catholike or vniuerſall: for it is ſpread abrode thoroughout all places, although eueryevery where be found an incredible ſmal nomber of them that beleue truly. Ireneus alſo and Tertullian for no other cauſe appealed to the teſtimonies of many Churches, but for that they had to deale agaynſt thoſe heretick…s, which receaued not the holy ſcriptures, but vſed them, maymed, vitiated and corrupted, as ſemed good vntounto them: and therefore to reproue theyr vanity, he referred them to the old Churches, where the ſcriptures had ben kept ſincere and vncorrupt. Laſt of all is declared, what preachers ought to ſet forth vntounto the people, if they wil nouriſh and maintaine the true faith now receaued.

But I ſay, hauehave they not heard? No doubt theyr ſound went ou… thoroughout all the earth, and theyr woordes into the endes of the worlde.

But I ſay hauehave they not heard?] When he had reproued the Iewes of incredulity, and had ſhewed that meſſēgers were ſent vntounto them, which brought vntounto them glad …idinges of peace whome they beleued not, he ſaw, that peraduenture they would excuſe them ſelues that they had not heard. How, ſayth he can ye ſo ſay, ſeing that the Goſpell is now eueryevery where publiſhed abrode? He had reproued theyr ignoraunce, and the more to aggrauate it, he declareth that they could not pretend that they had not heard.

No doubte theyr ſound wente out throughout all the earth.] By theſe woordes is ſhewed that the Goſpel was nowe euerye where preached. But ſome thinke that Paul ſéemeth here to abuſe Dauids woordes, when as in that place is entreated of the knowledge of God by creatures gotten by the lighte of nature: for therto ſéemeth the ſcope of the Pſalme to tend as touching the firſt parte thereof. For in the other part it entreateth of that knowledge whiche is had by the law, or by the ſcripture: for ſtraight waye at the beginning he ſaith, that the heauens declare the glory of God, and the firmament or ſky ſet foorth the woorkes of God. So that although in heauen are not words nor ſpeaches, and albeit that thoſe higher orbes ſéeme to be without voyce, yet notwithſtanding is eueryevery where heard theyr ſpeach. The Chaldy Paraphraſt aptly expreſſeth this trope or figure, for he ſaith, that they which looke vp into heauen do declare abroad the glory of God, and they which looke vp vntounto the ſky do ſetfoorth his workes, ſignifieng that theſe creatures indéede ſpeake not, but allure vsus to ſpeake, and to confeſſe God. In Hebrue is not written, Theyr ſound.] The Seuenty hauehave thus turned it, foreign, but in Hebrue is written, Canam, and Can ſignifieth a line, a rule, or leuell. Neither any other thing can thereout be gathered, but y^• there is ſéene & noted eueryevery where ſure rule of the making of the celeſtiall orbes, and that their mouinges & ſucceſſion of their reuolutions is regurall and infallible. Wherfore without all doubte the ſpeach of the heauens ſetting forth their creator is moſt excellent, wherby men are inſtructed touching many moſt excellent and moſt honeſt ſentēces. Cicero in his oration for Milo mencioneth many thinges of the conſtante order of the celeſtiall motions, to confirme and amplify the law of nature.

And their words into the endes of the world.] The latter part of this ſentence repeateth the ſenſe of the firſte, and more fully expreſſeth it and with amplification. Howbeit Origen here reaſoneth, that this word ſound, in the firſte parte is to be referred to the capacity of the rude and vnlearned ſort. But words are to be referred to the knowledge of the wiſe and ſtronger ſorte. But this curioſitye of words is vaine, nether can it by any good reaſon be proued. But as touching Pauls meaning, ſome thinke that it is an allegory. And an allegory is, where the words are not tranſferred from their proper ſignification, but ſounde one thinge, and couertly ſhew forth an other thing: as whē it is ſaid, That perles are not to be geuē vntounto ſwyne. Here eueryevery word kéepeth ſtil his proper ſignification, & in them is tought, that the precious doctrine of God ought not to be ſetforth vntounto impudent and obſtinate men. So Dauid ſaith, that the heauens declare the glory of God, but he vnderſtood an other thing, namely, y^• the Apoſtles and Prophets go about throughout y^• whole world preaching and ſetting forth y^e prayſes of our moſt excellent creator. This interpretacion, Auguſtine and manye of the Fathers hauehave followed. But ſome ſay, if it be ſo, Paul then ſhall not confute y^e Iewes, foraſmuch as of an allegoryWhat maner of argument is gathered our of allego…es is brought but a weake argument. But we aunſwere, that an allegory is then profitable, when the matter is before proued by other firme teſtimonies: whiche thing Paul hath alredy done. Firſt he ſhewed, that God had ſent forth meſſengers which preached the Goſpell. Wherfore the Iewes coulde not cauel, that they had not heard the Goſpel. Further he againe proued the ſame by Moſes and Eſay the Prophet: wherfore if by the way he brought an argument taken of an allegory, it is not to be reproued. Moreouer we muſt make a diſtinctiō of allegories, ſome are deuiſed by men, and thoſe hauehave in thē no weight at all: but thoſe which hauehave bene by the holy ghoſt reuealed in the holy ſcriptures are moſte firme. As that whiche Chriſt ſaide of Ionas, and of the ſerpente lifted vp in the deſerte: and that whiche is written to the Galathians of the ſonne of the boundmaide, and of the ſonne of the frée woman, that they are two teſtaments. We may alſo ſaye that Paul cited not the words of Dauid as a teſtimony to proue any thinge, but rather alluded to hys wordes, in replying againſt the Iewes, which made their excuſe that they had not heard them that preached the Goſpel, when as the ſound of thē went out throughout all the earth: not as though Dauid ſpake of them, but becauſe his wordes are agreable with the thinge, whereof is nowe entreated: as ſome ſometimes vſe the wordes of Homere or of Ʋirgill to diſcribe thinges which they neuer entreated of. And we may eaſly thinke ſo, for that Paul when in reaſoninge he citeth the holye ſcriptures, is wont to adde, As it is written, or Eſay, or the ſcripture ſo ſaith. whiche is here omitted. And if we will not that it be an alluſion, let it be a metaphore, which draweth the wordes to a like ſignification, without adding the note of ſimilitude. Of Bees, Ʋirgill ſayde, that they make themſelues a king, and other little pety rulers: ſignifieng thereby that theyr ofſpring are partly of the common ſorte, and partly of the honorable ſorte: As if he ſhoulde hauehave ſaid adding a note of ſimilitude, Their ofſpringes are as kinges or as counſellers. So Chriſt ſayde, Ye are the ſalt of the earth, that is, as the ſalte of the earth: & the light of the world. And of Iohn we reade, He is Helias, that is, as it were Helias. So Paul now to amplifie the publiſhing abroade of the Goſpell, ſaith, How hauehave they not hearde the preachers of God, which are the heauens, that is, like the heauens, Whoſe ſounde is heard throughout the whole earth, and theyr words into the ends of the world? And ſo it ſhall neyther be an allegory, nor an alluſion, but a metaphore. And finallye if we will néedes hauehave this argument to be taken out of Dauid, we muſt thus ſay: God as ſayth the Pſalme, would that his naturall knowledge ſhould by the celeſtiall creatures be publiſhed abrode throughout the whole world: wherefore he hath in like ſorte prouided, that the Goſpel ſhoulde be eueryevery where publiſhed abroade, how then can ye ſay that ye hauehave not heard? And the reaſon then ſhalbe taken a pari, that is, of y^• like: for ether doctrine is profitable, and as God would hauehave that to be publikely ſet foorth: ſo alſo would he not this to lye hidden. Or els it is taken a minori, that is, of the leſſe: If this naturall knowledge being, of les value and not ſo profitable be publiſhed abroad, ſhall not the other, which is of the Goſpell being much more healthfull and of much more profite not be publiſhed abroade? And doubtles there are very many places in the ſcriptures, whereby may be proued that the doctrine of the Goſpell ſhould be publyſhed abroad thoroughout the whole worlde. As in Eſay. 24. & 59. chapters, and in Malachy, and in a manner euerye where in the Prophets. And if the Goſpell were publiſhed abroade throughout the whole worlde, then coulde not the Iewes cauel, that they had not heard of it, eſpecially when as preaching began at them, according to that ſaying, Out of Sion ſhal go the law, & the word of the Lord out of Ieruſalem. Neither did the Apoſtles turne vntounto the Gentiles, but when they now ſaw the obſtinacye of the vnbeleuinge Iewes. For then they wente vntounto the Gentiles, which yet before alſo had miniſters of the word of God, althoughe not ſo aboundantly, and by ordinary ſucceſſion, as the Iewes had. Amongſt the Gentils liued Melchizedech, Balam, Iob, and the Sibilles, whoſe teſtimonies touchingeThe Gentles had ſome miniſters although not by ordinary ſucceſſion. Chriſte are recited of old writers. Ioſeph liued in Egipt: Ionas was ſente vntounto the Niniuites: Daniell and his companions preached in Babilon: Nehemias and Eſdras liued amongſt the Perſians: all which mē kindled ſome light of true piety amōgſt the Gentiles. But at the length was the doctrine by the Apoſtles made complete. The Iewes are confuted by an argument taken a minori, that is, of the leſſe. If the Gentiles being farre of and in the endes of the world hauehave heard, how hauehave ye Iewes not heard? And this maner of expoſition foloweth Chriſostome. Neither is it any meruaile that Paul now writeth, that the Goſpell is eueryevery where publiſhed abroade: for he writeth the ſelfe ſame thing vntounto the Colloſſians in the firſt chapiter, and that twiſe. Firſt he ſaith: In the truth of the Goſpell, which being preached thoroughout the whole world bringeth forth fruite. And towardes the ende of the ſame chapiter he ſaith, The Goſpell which is preached vntounto eueryevery creature vnderunder heauen. And in this epiſtle alſo the 15. chapiter, he declareth, with how great diligence he had laboured to publiſh abroade the Goſpel eueryevery where. From Ieruſalem (ſaithIn the Apoſtles tyme the Goſpell was ſpred abroade a great way. he) vntounto Illirricum hauehave I filled all the countryes round aboute with the Goſpell. And now ſeing I hauehave no more place in theſe quarters, as I go into Spayne, I will come vntounto you. If one Apoſtle did ſo much, what do we thinke that the reſt of the Apoſtles and Euangeliſtes did? Mathew preached vntounto the Ethiopians which were in the furthermoſt partes: and Thomas vntounto the Indians, which thing they themſelues euen to this day teſtifie. And in the firſt chapiter of this epiſtle it is written, that the fayth of the Romanes was ſpoken of thoroughout the whole worlde. And this diligence of the Apoſtles ought to ſtirre vp men of our time, by continuall preaching to reſtore religion now fallen farre in decay. Wherefore that commaundement of the Lord which he gaue vntounto the Apoſtles, to go into the whole worlde and preach the Goſpell to eueryevery createre, ought alſo to be of force in our time, that eueryevery man in his place which he is appointed vntounto by preaching ſuffer not ſound doctrine to be aboliſhed. That the Goſpell was in y^• Apoſtles time preached thoroughout the whole worlde, ſome expounde by the figure Synechdoche, namely, that it was now preached in the principal & chief prouinces, & from them went vntounto the nations adioyning, at the leaſt way the fame and name of this doctrine.An example And this ſentence followeth Ambroſe, who vponupon this place ſayth: Where wanted the perſon of the preacher, thither came it by fame. And this he proueth by a ſimilitude. The wonderfull workes which God had wrought in Egipt to preſerue the Iſraelites, were by fame knowen in Iericho, as Rahab testified to thoſe meſſengers or ſpies whome Ioſua ſent. No nation as yet in the Apoſtles time publikely and by the authority of the Magiſtrates profeſſed Chriſt. For this came to paſſe onelyonly in the times of Constantine and of Theodoſius, And hereby is eaſely perceaued what they ment which wrote, that certayne nations were newly conuerted vntounto the Goſpell: which thing they affirme of Engliſhe men, as thoughe in Gregories time they came vntounto Chriſt, by meanes of Auguſtine his legate and Biſhoppe of Canterbury:Engliſh mē Saxons. and alſo of the Saxons, that they in the time of Carolus magnus receaued the fayth of the Goſpell. This in déede mought be as touching publique confeſſion of Cities and regions, when yet Chriſt was long time before preached in thoſe places▪ And as touching England, it had preachers of the Goſpell euen from the beginning, namely, in the time of Eleutherius the firſt: and in ſuch ſort had, that there remained Biſhoppes in that region euen vntounto the tyme of that Auguſtine which was ſent by Gregory: and that Iland obſerued as touching the feaſt of Eaſter the olde maner of the Eaſt Church, and eſpecially of the Church of Epheſus. For they celebrated it the fourtenth day of the firſt monethmonth. So that that Auguſtine as I thinke rather brought in the tyrannicall ſubiection vnderunder the Pope, then pure Chriſtian religion: and ſo may we iudge of the Saxons and of other ſuch like nations. Augustine in his booke de natura & gratia, the 2. chap. affirmeth, that in hys tyme were ſome regions farre of, although very few, vntounto whome the Goſpell had not as yet bene preached. Which I thus vnderſtand, that the word of God was not publiquely receaued and beleued. He writeth alſo of this matter in his epiſtle to Heſichius, which is in number the 80. But Chriſoſtome moſt manifeſtly maketh on my ſide in his 10. homily vponupon Mathew, and alſo vponupon the 24. chapiter of Mathew when he enterpreteth theſe wordes, This Goſpell of the kingdome ſhalbe preached thoroughout the whole world for a teſtimony: and then ſhalbe the conſumation or end. The Goſpell doubtles was preached before the deſtruction of Ieruſalem, for conſumation in that place ought to be referred vntounto the publike wealth of the Iewes, which was deſtroyed in the time of the Apoſtles. For Iohn The Goſpell was eueryevery where pr…ache… ▪ but not … ry where receiued.liued euen vntounto the time of Traianus. Wherefore the Goſpell was in that firſt time preached in a maner eueryevery where, but was not eueryevery where receaued: yea …her the preachers were eueryevery where handled with moſt greuous perſecutions, as Chriſt had foretolde: for, ſaith he, they ſhall deliuer you, and ſhall ſkourge you, in counſels and Synagogs, and ye ſhall be brought before kinges and rulers. Wherefore th…re were very few, or in a maner none, which either heard not the preaching of the Goſpell, or at the leaſt heard not of the noble and excellent fame of Chriſt: although in ſucceſſe of time it is poſſible, that the name of Chriſt was thorough negligence and incredulity aboliſhed: as the Portingales report of places found outNew regions …ound… out by the Portingales. What becommeth of men which neuer h…ard any thing of Chriſt. by them in their iorney wherein they ſayled from the Gades into India: where fo… ſome moue a curious queſtion, what is to be thought of thoſe which are borne …it…er in wilde woddes out of the company of men, or in thoſe places where Chriſt is …ot preached, and his name not heard of. VntoUnto whome we may anſwere, that ſuch men if there be any ſuch, are in déede ſomewhat excuſed, neither ſhall their damnation be ſo gréeuous, as theirs ſhalbe which hauehave heard the Goſpell and contemned it: yet for all that, obtaine they not the benefite of ſaluation, when as they hauehave in themſelues the cauſes of theyr damnation, namely, originall ſinne, and many other ſinnes which no doubt they alſo committe. That God can reueale them Chriſt without the outward miniſtery, we doubt not: and peraduenture he ſo doth ſometimes of his mercy, but not of deſert, as the wicked Sophiſters ſaye, if they doo what lieth in them, as thoughe they coulde merite it (as they ſaye) of congruety. But thus much by the way touching this matter. And this is diligentlyIt was a miracle that the Goſpell co…lde ſo quickly be ſpred abrode to be conſidered that it was not a ſlight miracle but moſt wonderfull, that in ſo ſhort a time the doctrine of Chriſt coulde be ſpred abroade thoroughout the whole world, when as it had ſo many aduerſaries, the deuill, wicked men, and alſo tyrans, the high Biſhoppes and prieſtes, the wiſe men both of the Iewes, and alſo of the Gentiles, and beſides the ſimplicity and rudenes of the preachers wasThe doctrines of the Philoſophers were long time or euer they could be publiſhed abrode. The doctrine of Mahumet why it was ſo quickly ſpred abrode otherwiſe as touching humane artes very great. Within the ſpace of 20. or 30. yeares the preaching of Chriſt was in a maner eueryevery where heard, as Chriſoſtome writeth. But it was long firſt or euer the wiſe and learned Philoſophers coulde ſpread abroade their doctrines farther then Grece. And in ſuch ſorte were they at the length ſpred abrode in ſome places, that yet very few either vnderſtoode thē or gaue credite vntounto them. The doctrine of Mahumeth may peraduenture ſeme to hauehave bene wonderfull quickly publiſhed abroad: but we muſt conſider, that y^• doctrine which he preached as touching y^• ſūme therof, was not new. For he denieth not the creator of heauen and of earth, he beleueth that y^• ſoules are immortall, he cōmendeth Chriſt as a prophet, he affirmeth the reſurrection of the dead, he ſetteth forth alſo eternall paines, and eternall felicity, and a great many other things which are contayned in the old and new teſtament. Wherefore it may iuſtly be called an hereſy, and indede they are remnantes of the Arrians. For he commendeth Chriſt, but yet as a creature. Wherefore he builded vponupon an other mans foundation. But Chriſt & the Apoſtles whē they began to preach the Goſpell, found all thinges vtterly diſagreing from that which they taught. Therfore it was a wonderfull miracle that in ſo ſmall a tyme the heauenly doctrine could be publiſhed abrode, and that it partly long remayned almoſt in all places for in all cities and prouinces there came vntounto Chriſt ſome families which beleued. Seing therefore that the Goſpell was ſo farre and wide ſpread abrod, how could the Iewes cauel, that they had not heard of it?

But I ſay, did not Iſraell know? Firſt Moſes ſayth: I wil prouoke you to enuy by a nation that is not a nation, and by foliſh nation, wil I ſtirre you vp to anger. And Eſay is bold & ſaith, I was found of them that ſought me not, and hauehave bene made manifeſte to them that aſked not after me. And vntounto Iſraell he ſayth, All the day long hauehave I ſtretched forth mine handes, vntounto a diſobedient and gainſaing people.

But I ſay, did not Iſraell know? Firſt Moſes ſayth: I vvill prouoke you to enuy by a nation that is not a nation, by a fooliſh nation vvil I ſtirre you vp to anger.] Still he proueth that the Iſraelites were not ignoraunt of the Goſpell, but …ad manifeſtly heard of it, not only for that they were the firſt that had meſſengers of peace, whoſe comming alſo was beawtifull and pleaſant, but alſo for that in as much as the Goſpell was publiſhed abrode thoroughout the whole world euen vntounto the endes of the earth, it could not be hidden from them. Now he addeth, that they had to theyr greate griefe and vexation felt the Goſpell. Which thing Moſes in the 32. chapiter of Deut. foretold ſhould come to paſſe, and that iuſtly: For y^• Iewes prouoked God to anger by Gods, which in very dede were not Gods, an… reiected him for theyr idolles ſake, So ſayth the Lord I will cast you away, and will take to be my nation and my people the Ethnickes, whiche were not my nation, and which were a foliſh people, and them will I adorne with my benefites. ThysPoena talionis. was paena talionis, that is, like puniſhmēt. The Sinagoge ſought an other God, & God maried an other wife. God was prouoked to zeale, for y^• his due worſhipping was geuē vntounto idoles & theſe mē alſo were prouoked to zele: for y^• they ſaw theyr pruiledges and ornamentes tranſferred vntounto the Gentiles. The ſcripture by the figure Anthropopathia bringeth in God after a ſort traueling with a zele. And what zeale is, we deſcribed at the beginning of this preſent chapiter, namely, to be a griefe, which louers take, when eyther they obteyne not the thinge which they louelove, or for that others are admitted to be pertakers in the poſſeſſiō thereof. Thys interpretation as touching the ſumme, Chriſoſtome followeth. But in that Paul ſayth, Firſt Moſes ſayth, By this word firſt he vnderſtandeth the firſt in order. As though he ſhould ſay the firſt witnes I alledge Moſes, for afterwardWherin God prouoked the Iewes. he citeth Eſay. God prouoked the Iewes to anger, enuy, and zeale, for that he began to fauor the Gentiles, and to trāſferre vntounto them the knowledge of the ſcriptures, the holy ghoſt, miracles, gracious giftes, and the participation of all ſpirituall giftes: this thing the Iewes ſawe, & were therewithall much diſpleaſed. Let vsus here in the meane time note two thinges: Firſt that MoſesWhat maner ones w… be before God adopteth vsus. calleth the Ethnikes, not nations, and foliſh, for in very dede this is the nature of men before they are receaued of God, Wherefore of the▪ Iewes alſo Ezechiell excellently wel writeth, deſcribing what maner ones they were before y^• God adopted thē into his people. The prophet counteth y^• nation to a moſt filthie mayden, abiect, and forſaken of all men, which lay ouerwhelmed in durt and in her bloud, ſo that all m…n in a maner deſpiſed her, and trode her vnderunder foote. I paſsed by (ſayth the Lord) …nd …ad compaſsion of thee. The ſecōd thing which is to be noted is, that the chiefeſt and excellenteſt gift which God beginneth to beſtow vponupon any nation which he fauoreth, is ſound doctrine and piety. For thereby are menSound doctrine is the fountain of the giftes of God. The doctrine of pure religiō maketh the barbarous milde. made gentle, and of men barbarous are made meke, mild, and modeſt, and all good thinges in a maner follow them. For it is written. Firſt ſeke the kingdome of God, and all theſe thinges ſhall be caſt vntounto you. For Chriſt commeth not naked, but adorned with all good thinges. And it is not to be doubted, but that if any common wealth abide in ſound religion, and continew in the confeſſion of Chriſt, it ſhall obteyne many and excellent good thinges. Not that it ſhall awayes be proſperous in the good fortunes of this world and in ciuill felicicity, for it oftentimes commeth to paſſe that men hauehave nede of fatherly chaſtiſement, and exerciſe of diſcipline: but it ſhall not be deſtitute of good lawes, holy maners, and religious conuerſation. Neyther did the Iewes in Pauls time enuy the Church of Chriſt, bicauſe of theyr ciuil good fortunes: for at y^• time the chiſtiās had neitherWhat thinges prouoked y^• Iues to enuy. mageſtrates, nor kinges, which publiquely profeſſed Chriſt: but theyr ſpirituall giftes ſtirred vp enuy: in all which giftes the Gentiles moſt plentifully abounded: when as contrariwiſe the Iewes euen as touching ciuill ornamentes were deiected, for the Romanes bare dominion ouer them, and as touching giftes of the ſpirit they were vtterly deſtitute, for they wāted miracles and propheſieng, and afterward vnderunder Titus and Veſpaſian were like moſt vile bondſclaues diſperſed thoroughout the whole world. This griefe, zeale, and enuy they began to hauehave experience of, ſo ſone as the Goſpell of Chriſt was preached: wherefore they could not ſay that they were ignorant: and ſo much the more was theyr griefe, how much they thought the Gentiles vnworthy ſuch a benefite of God, for they alwayes counted the Ethnikes for brute beaſtes, and fooles. Ambroſe vponupon this place very well noteth, that God vſed this griefe and enuy for a tormenter,God was the author of th…y as it wa… a puniſhmēt whereby to auenge the ſinne and idolatry of the Iewes. This enuy doubtles was ſinne, but God was not the author thereof, but as it was a puniſhment. And it hath oftentimes bene declared, that he puniſheth ſinnes by other ſinnes, and as ſinnes come from him, they hauehave the nature of good and not of ill. But how he prouoked them to enuy or zeale, may thus be declared. Firſt he did ſet outwardly before thē things, wherby he knew they would be moued and prouoked. After y^• peraduenture, according to Auguſtines minde, he moued theyr hartes, as they had deſerued, vntounto ſuch an affect, not that he powred in thē that affect of new, but ſtirred it vp, which paraduenture otherwiſe had lyen ſtil.By what manner of means God prouoked the Iewes. Theſe thinges are to be vnderſtanded of the laſt captiuitie. But this his prouoking, if the Hebrues had bene wiſe men, mought hauehave bene vntounto thē in ſtede of a monitiō or warning to returne vntounto God, and to embrace the Goſpell, which they deſpiſed. Neyther was the reiection of the Iewes the whole and proper cauſe of our ſaluation, but only miniſtred an occaſion there vntounto. The only and perfect cauſe of our ſaluation, is the mercy of God thorough Chriſt. And although the Iewes were oftentimes afflicted with greauous captiuity, yet are not theſe wordes of Moſes to be vnderſtanded, but of this laſt captiuity: for in the other captiuities God tooke not to be hys people the oppreſſors of the Iewes, neyther adorned he them with thoſe ſpirituall giftes wherewith the Iewes were before endewed, yea rather deliuering the Iewes he left thoſe nations in theyr blindnes and idolatry. But now the Hebrewes are turned out of all, & wander abrode naked, & the Chriſtians hauehave ſucceded into the adoption of God▪ and are enriched with ſpirituall gifts. Moreouer their other captiuities were very ſhort, but of this is neither meaſure nor end. He calleth the Ethnikes not a nation, as a people moſt vile, which deſerued not ſo much as the name of a nacion. And in very dede, there can be no ſocietye ioyned together and firmely knitte, which is framed together without God and Chriſte, for there want the ſinnues and bounds of charity: and the farther a city of common wealth is fromThe morall workes of the Ethnikes ouerthrowen▪ vnitye, ſo much the weaker and febler alwayes becommeth it. This place not a litle ouerthroweth the opinion which the common people hauehave of moral workes, and of the philoſophy and wiſedome of the Ethnikes. We wonder at the knowledge of the Grecians, and at the grauity of the Romanes, when we reade their hiſtories. But God calleth theſe mē, not a nation, or, a foliſhe nation: what greaterThe Ethnikes were in very dede fooles. foliſhenes could there be, then for a man to make an Image of wood, ſtones, or mettall, and to worſhip it for God. Or who will deny, but that foliſhnes is priuation of true wiſedome? Seing therfore that the Ethnikes wanted the wiſedome reueled of God, which is the true wiſedome, they were in déede fooles. Neyther entend I here to reaſon with Origen, who ſayth, that it may peraduenture ſéeme to be contumelious agaynſt the nation, whō God elected through merite of their faith and deuotion, when as he diſdayneth to call it a nation, and moſte manifeſtly nameth it, a fooliſhe nation. And he aunſwereth, that theſe thinges are thus to be vnderſtanded, that the Church is not one nation, as are the Egyptians, Scythians, Aſſirians, Chaldeans▪ &c. For it conſiſteth of all nations, neyther is it perticularly any one nation. Further, it is called fooliſhe, for that it would not be made wiſe: but he which will be made wiſe in the Lorde, muſt firſt be made a foole. This is wide from the ſenſe of the Apoſtle, for as it is manifeſt, he ſpeaketh not of the Church now eſtabliſhed, but ſpeaketh of it as it was before it was receaued of Chriſt, and made the Church: and then it is ſayd, not to hauehave bene a people,In what ſtate the church was before it was taken of God. as it is writen in the 2. chapter of Oſea: And it ſhall be in the place where it was ſayd, ye are not the people of God, there ye ſhall all be called the ſonnes of the liuing God: and verely they which are not the people of God are not a people: and the Ethnikes were fooles in aſmuch as they wanted the true wiſdome which is Chriſte. Let vsus ſée what the ſame Paul pronounceth of the Church, before it was conuerted vntounto Chriſt. In the epiſtle to the Epheſians he ſayth, Y… were ſomtymes without Christ… ſtraungers from the publique wealth of Iſraell, aleants from the promiſes, without hope and without God in the world. And vntounto the Corinthians, when he had mencioned, that dronkerds, euil ſpeakers, thieues, idolatrers, and abuſers of mankind ſhall not enter into the kingdome of God, he added, and ſuch were ye once, but now ye are waſhed, ye are ſanctified. But whē by the ſentēce which he alleadgeth out of Moſes he reproueth y^• idolatrous Hebrues which prouoked God by reaſō of thoſe idols which were no Gods, it may ſéeme not to touche the Iewes, which liued in hys tyme and in Chriſtes tyme, for at that tyme idolatrye was not in vre in Iſraell. VntoUnto this obiection we aunſwere, that the Iewes of that tyme moſt manifeſtlye prouoked and reiected God, when they reiected his ſonne Chriſt, and did put him to death vponupon the croſſe. For ſo great is the coniunction betwene the Father andThe Iews both in the latter tyme were▪ & alſo at this day are idolatrers. the Sonne, that they which reiect the Sonne, can not kéepe ſtill the father. Moreouer as touching idolatry, for aſmuch as they offred vntounto him ſacrifices without fayth and repentāce: God deteſted their oblations, as the ſcriptures eueryevery where teſtifie. And ſo farre had their impietye proceaded, that they more eſtemed their owne traditions, then they did the commaundements of God. But no God will ſo be worſhipped. And foraſmuch as the true God is not in ſuch ſort worſhipped, and yet notwithſtanding they worſhipped ſomewhat, it followeth that that was an idoll, which they fained to be their God, which delighted in theſe rites and worſhippinges. Neyther ſkilleth it, whether ſuch an idoll be in the minde, or in ſtone or in wood. Wherfore the Iewes, agaynſt whome Paul dealt, are no les comprehended and reproued in this ſentence of Moſes, then their fathers were. Yea ratherHidden idolatry is oftentymes more hurtful then op… idolatry. if we ſhall vprightly weigh the matter, the more couert this idolatrie of the Iewes was, the more hurtfull it was: for they counted themſelues godly and iuſt, for that they were not enſected with outward groſſe idolatry: but God who beholdeth al things, and ſeeth the ſecrets of the hart, by reiecting them, moſt manifeſtly declared what he iudged of their hipocriſye. By theſe thinges we maye now perceaue, in what ſtate common wealth, empires, and followſhippes of men are without Chriſt. And when we ſhall conſider this, let vsus remember y^• we were once eueryevery one ſuch, which doules in my iudgemēt is of great force both to pluck away our pride, and alſo to reſtrayne our anger agaynſt thoſe whiche yet lye op… vnderunder impiety and ſuperſtitiōs. And let vsus with as much diligence as we ca…eware, that that thing which happened vntounto the Iewes happen not vntounto vsus alſo. For as God tooke away from them his kingdome, ſo alſo wil he take it away from vsus, if we only counterfeate our ſelues to be Chriſtians, and doo not in very déede performe the things, which the religion which we profeſſe requireth.

And Eſay is bold and ſaith.] Therefore is Eſay ſaide to be bold, for that he ſpeaketh very plainly. And doubtles this boldnes declared a ſtoute man, when as by ſpeaking the truth, he put hymſelfe in daunger. By this phraſe of ſpeaking isLiberty of ſpeach is neceſſary for the miniſters of the worde of God. expreſſed that freadome of ſpeache which is neceſſary for preachers, and thē that propheſie. The truth got vntounto them wonderfull greate hatred, and deadly enimityes: which thinges although vntounto the fleſhe they were moſt hard, yet the men of God contemned them in reſpect of the truth, which was cōmitted to their charge: when it was told Paul that he ſhould be in daunger of death if he went vntounto Ieruſalem, he ſaide, I know that priſons and bondes doo abide for me, but I eſteme not my life more precious then my ſelfe. And how the Iewes had perſecuted all thoſe which had truly and ſincerely foretold Chriſt, Stephen declareth in the Actes of the Apoſtles: Whome hauehave they not perſecuted which foretold the comming of the righteous? Origen vponupon this place very wel noteth, that hereout we may manifeſtly gather, that the Prophets when they propheſied, had not ſuch an aſtoniſhed and troubledThe prophets were of a ſound and perfe…ynde. mind, as though they vnderſtoode not the thinges which they foretold. EueryEvery one of them without doubt ſawe that the Prophets were ill delt with, which had ſignified the ouerthrow of the publique wealth of the Iewes, and yet notwithſtanding durſt they alſo to ſet it forth when God commaunded them to do it. This teſtimony which he bringeth is written in the 65. chapiter of Eſay.

I was found of them, ſayth Paul, that ſought me not, and hauehave bene made manifeſt vntounto them that aſked not after me.] He followeth the tranſlation of …he 70. interpreters, whiche as touching the ſenſe differeth not from the Hebrue …erity. The woordes in Hebrue are thus, Nidraſhti lelo ſchaalu nimtſethi lelo …ſchumi, amarti hinneni hinneni el goi locora biſchim. In theſe wordes at … firſt ſight ſéemeth to be ſome contradictiō, for he ſayth: I was ſought of thē which …d not after me? if they aſked not, howe ſought they? But the aunſwere is …ſy: eyther we may ſay that they afterward ſought, which before had not aſked, …de may ſay that y^• verbe Nedareſch, as Rabbi Dauid writeth in his booke of …ts, is to be expounded by Hidzamin, deriued of the verbe Zaman, which ſigni…ieth to be redy, to come agaynſt, to go to méete, to prepare, and to inuite. As if it …d hauehave bene ſayd, I offred my ſelf, and went to meete thoſe which aſked not …ne. And Paul with the 70. interpreters turneth that verbe by foreign …hat is, I hauehave bene made manifeſt, or hauehave manifeſtly appeared. And this … …o be noted, that in Eſay before theſe words, I hauehave ſtretched out mine hands …ll the day long, are put, I hauehave ſayd, Behold me, behold me, vntounto a nation, which called not vponupon my name, or ouer whom my name is not called. Which wordes alſo manifeſtly declare, that he ſpeaketh of the Gentles, which were not called by the name of God, neither called they vponupon him in their prayers: which thing can not be applied to the Iewes. And when he addeth:

I hauehave ſtretched out my handes all the day long.] The perſon is here couertly chaunged, and he here beginneth to ſpeake of the Iewes. Wherefore Paul manifeſtly putteth the diſtinction ſaying, And agaynſt Iſraell he ſayth, Neither doubtles do the Rabines deny, but that theſe thinges are to be vnderſtanded of the Iewes, but herein only they diſagrée, for that they thinke that the former wordes which are put in the beginning of the chapiter pertayne alſo vntounto their nacion. But as we hauehave ſaide, this ſentence will not ſtand well which the text, when as in the people of Iſraell God was both ſought for and aſked after: and there the name of God was called vponupon, and they were called by the name of God: for eueryevery where in the ſcriptures they were called the people of God. And according to the ſentence of Paul, the other part wherein the Prophet ſayth, I hauehave ſtretched out myne handes all the day long vntounto a people, is added as a cauſe of the firſt, wherin God ſaith that therefore he had ſhewed himſelfe manifeſtly vntounto the Gentles, and therefore had offred himſelfe vntounto them, although they ment nothing les, for that he was now wery with the to great obſtinacy and incredulity of the Iewes. But in what things the Iewes were rebellious againſt him the Prophet declareth. for he addeth that they walked in a way that was not good, euen after their owne imaginations. They prouoke me (ſaith he) to anger to my face, ſacrificing alwayes in gardens, and burning incenſe vponupon brikes: which ſitte in the graues, and lodge in the deſertes, eating ſwynes fleſhe. Which ſay, ſtand apart, come not nere to me: For I am holier then thou. Theſe words doubtles declare, what things make vsus to depart fromIn what thinges we depart from God. our God: namely, when men follow their owne imaginations, and wil not as touching religion obey that which is preſcribed them of God. This is to prouoke God to his face. They had a delight in the pleaſantnes of gardens, and therefore contemning the word of God, they thought that God delighted in that pleaſantnes, and contemning an alter made of earth, or of rough and vnhewed ſtones, as the law commaunded, they built it with brickes: they contrary to the commaundement of God did eate ſwines fleſh: and did ſit in graues, paraduenture wayting for anſwers from the dead: or as our men do, worſhipping the reliques of their deade carkaſes: or with obſequies and vigils praying for the dead, that they might be deliuered out of purgatory. They dwelt in the wildernes, either there ſéeking acquaintāce with deuils, or els as our Heremites do, thinking it holines to liue in a ſolitary life. Theſe thinges a certaine Rabbine witty as it ſéemeth (as Munſter…n apt ſen…nce of a …rtaine Rabbine▪ mencioneth) laboureth to wreſt againſt the Chriſtians, for they (ſaith he) ſacrifice in gardens, for they hauehave their grene encloſed places hard by their temples, wherein whileſt they are abiding, they boaſt that they there worſhip God: they burne incenſe alſo vponupon brickes, for they hauehave their alters whereupon they ſay… they do ſacrifice: and they dwell in graues, for they runne from place to place to dead carkaſes, and ſuch other like thinges he obiecteth vntounto vsus. This Iew doubtles in my iudgement is to be commended, not for that he wrongly interpreteth Eſay, and wreſteth to the Gentiles thoſe thinges which are ſpoken againſt … Iewes: but for that he ſaw, that thoſe things are ſuperſtitious, which are re…ayned ſtill in the Papacy for a ſingular worſhipping of God, and perceaued that thoſe thinges are in the ſcriptures reproued in his brethern the Iewes, which ou… religious men and ſacrificing prieſts count for moſt high holynes. For they ſay come not nere to me, I am holier then thou art. For if a man come vntounto them▪ to admoniſh them out of the word of God, they make him afeard, and vtterly … him away, neither wil they heare him. This Hebrew word Sodar, that is, …ebellious, the 70. interpreters, and Paul agreeing with them hauehave turned by … wordes, namely, by foreign and foreign, that is, vnbeleuing, and gainſaying. For theſe two thinges are proper vntounto them that fall from God, not to beleue, and to gayneſay his commaundementes: as contrariwiſe they come vntounto God, and geue themſelues vntounto him, which beleue his wordes, and obeyThe ſumm… of impiety▪ his commaundementes. In theſe two wordes is comprehended the ſumme of al impiety. With which although the fathers of the Iewes were infected, yet their childrē whē they crucified Chriſt filled it vp vntounto y^• toppe, for which cauſe they are moſt greuouſly puniſhed & lōg time hauehave ben puniſhed, ſo y^• Chriſt ſaid truely: That vponupon you may come all the righteous bloud, which hath bene ſhed from the bloud of Abell, vntounto the bloud of Zacharie the ſon of Barachias. This place moſt manifeſtly teacheth, that it is vtterly neceſſary, that y^• grace of God do preuent vsus,It is neceſſary that the grace of God do preuent vsus. foraſmuch as of our owne ſtrēgths we are not firſt able to ſeke to recouer ſaluatiō loſt. Firſt we are ſought of God, who offreth himſelfe vntounto thē y^• are in hand w^t other matters, & not only with other matters, but alſo cleane contrary matters, yea and to ſuch which vtterly reſiſt him. Neither is it poſſible that of vsus being corrupt ſhould ſpring forth the beginninges of goodnes. The ſhepherd ſekethExamples. the ſhepe gone aſtraye, and not the ſhepe the ſhepherd. The woman ſeketh the grote, and not the grote the woman. We are fallen into ſo deepe a pit, that of our ſelues we can by no meanes get thereout. And foraſmuch as by reaſon of ſinne we are now dead, we are not able to rayſe vp our ſelues. I would gladly therefore demaunde of thoſe which defend workes preparatory, whether theyAgaynſ… workes of preparation will confeſſe that men by reaſon of ſinne are dead, or no? If they wil not confeſſe this, they hauehave Paul againſt them, who ſaith, that the ſtipend of ſinne is death, and they ſhalbe thought to be of this iudgement, that ſinne is not ſo greuous an euil, that it bringeth with it vtter deſtruction. And if they confeſſe that they which ſinne are dead before God, then muſt there be looked for ſome ſtrēgth from els where, whereby they may riſe agayne and reuiue. I woulde know of them alſo, whether Abraham were moued of himſelfe, to depart out of his owne contrey and to forſake idolatry? And whether the Iſraelites deliuered thēſelues out of Egipt or no? And if the efficacy and goodnes of God were of force in all theſe, why contend they that a man being now dead through ſinne, can prepare himſelfe to grace? he prepareth himſelfe rather to greater corruptiō, then to ſaluation. But what nede we ſo many wordes in a matter not doubtful: howbeitSinners prepare thē ſelues to greater corruptiō ▪ an… not to ſa… tion. this I ſay, that they which defend workes of preparation, hauehave their feete ſo faſt t…ed with teſtimonies of the ſcriptures, that the more they ſtirre themſelues the faſter are they bound, and leſſe able are they to eſcape away. Moreouer hereby it is manifeſt, why the Ethnikes, ſo long as they were ſtrangres from God were called, not a nation, and fooles: for that they ſought not God, nor aſked after God. The firſt and principall ſteppe to ſaluation is, that God do declareThe principall ſtep to ſaluation. himſelfe vntounto vsus, and that manifeſtly, for vnles he manifeſtly and plainly reuele himſelf vntounto vsus, our mind wil alwayes leape backe, for that by reaſon of o… the corruption grafted in it, it abhorreth from things diuine. If GOD be found of him that ſeeke hym not, and do appeare vntounto them that aſke not after …im, ſaluation then commeth vntounto them by chance, not that there is any fortune or chance, as touching God, but as touching them. For they are in hand with …ther deuiſes, their purpoſes and ententes be farre diuers, when they lighte …ppon ſaluation, yea oftentimes they manifeſtly labour to bryng themſelues to deſtruction. For Paul when he was taken, perſecuted the members of Chriſt, and entended to put in priſon and in bounds as many as he found addicted to that way. Wherefore let vsus acknowledge thoſe thinges which are of God …o …ee Gods, neither let vsus attribute his giftes to our preparations.

But vntounto Iſraell he ſayth.] Thys propoſition, foreign, which ſignifieth vntounto, may alſo aptly ſignifie agaynst, and peraduenture alſo foreign, that is, touching: but thys is not of much waight. Paule vſeth here manifeſtly the figure Apoſtrophe, which is, when a man turneth hys ſpeach to an other perſon: when as in Eſay▪ as we hauehave ſayd, the perſon is couertly chaunged. I hauehave ſtretched out myne handes all the day long. By the geſture of the handes, he declareth the bene…olence of God, in what ſorte it was euer towardes the Iewes. They which call any man vntounto thē, do vſe to ſtretch out theyr hand vntounto hym: and they alſo whichWhat to ſtretche ou… the hande ſignifieth. doe allure by giftes, oftentymes ſhewe them forth in theyr handes. Wherfore to ſtretch out the handes, is by an allegorye nothyng ells, then to call & to allure by giftes: although God alſo be ſayd to ſtretch forth hys handes to worke miracles and wonders, as it is written in the Actes: Stretch forth thine hand to thys end, that healynges, wonders, and ſignes may be wrought through the name of thy holy ſonne Ieſus. Wherefore, if after thys maner alſo we ſhoulde vnderſtand that ſentence, the Apoſtle ſpake moſt aptly, for there was neuer any tyme wherin God did not with great miracles and wonderfull workes call vntounto hym the Iewes. Origene and Ambroſe vnderſtand thys of the maner, wherby Chriſt being vppon the croſſe, had hys handes extended abroad: but thys ſéemeth not to ſerue to the meanyng of thys place. For the Prophet entreateth of the earneſt care of God, whereby he euen at the beginning called the Iewes vntounto hym. Yea Chriſt before he ſuffered vponupon the croſſe, ſayd: How often would I hauehave gathered together thy children, as a henne doth her chickens vnderunder her winges, and thou wouldest not? Whereby he declareth, that before he was crucified he had hys handes ſtretched abroad to call. By thys is taken away from the Iewes all excuſe, neyther could they ſay that they had not heard. For as Chryſoſtome very well noteth, vntounto theſe callinges and giftes he at the length added an irritation, which affecte is wont to moue many, which yet through blockiſhnes or contempt, otherwyſe would not bée moued. Which thyng we may perceaue euen in children: for ſometymes it commeth to paſſe, that a litle childe when hys father calleth hym, of a certayne ſtubborne ſtomacke refuſeth to come: but if he ſée an other child made much of, of hys father, and louingly embraced of hym, ſtraight way being moued of zeale or enuye, he alſo runneth to hys father: ſo great is the affecte of zeale or enuie. Wherefore God beganne to adorne the Gentiles with hys benefites, that the Iewes being therwithall prouoked, myght at the leaſt through emulation or enuye, returne vntounto hym. Thys diligent and earneſt goodnes of God in callyng the Iewes, is expreſſed vntounto vsus in Ieremie the 7. and▪ 11. chapters, where God teſtifieth, that he had riſen vp early and ſent Prophets to ſtyrre vp the people. Which thyng Chriſt alſo in the parable of hys vineyarde, very euidently declared. Neyther wanted the people of God euer at any tyme, euen frō theyr firſt father Abraham, preachers and miniſters of ſaluation ſent from God: but they alwayes continued vnbeleuing and gainſaying. They ſayd vntounto Chriſt, that in Belzebub he did caſt out deuills. And in Moſes tyme they moſt manifeſtly reſiſted the worde of God: wherfore Moſes in Deut. ſayd to theyr faces: Ye hauehave alwayes delt contentiouſly. We ſée now that in Eſay is contayned that which the Apoſtle before ſayd, that y^e Gentiles which followed not after righteouſnes, attayned vntounto the lawe of righteouſnes, but Iſraell which aſpired vntounto it, could not attayne vntounto it. Wherefore the Iewes ought not to be offended, if they heare that ſpoken of the Apoſtle which Eſay had before prophecied. Chryſostome vppon thys place firſt ſayth, that Paule woulde not ſay, that the Gentiles drewe God vntounto them, namely, by theyr ſayth, or godly affecte, for that all whole is of God, and he woulde not that they ſhoulde puffe vp them ſelues with pride. But ſtraight way he ſayth, that yet notwithſtanding the Ethnickes were not emptie, for of them ſelues they brought to take holde and to know. It is wonderfull, how he ſhould ſpeake ſuch contradictions in one and the ſame place, that al whole is of God, and that they brought fayth of themſelues. For God is not by any other thing either taken▪ hold of or knowen, but by fayth. Wherfore y^• firſt part of his ſentence is without any doubt to be allowed: namely, that all is of God. But that which followeth, is to be reiected, namely, that we of our ſelues bring fayth.

Commentary on Romans, Chapter 10

The tenth Chapter.