Commentary on Romans, Biblical exegesis 1 · Chapter 10 · Section 3

Commentary on Romans · Biblical exegesis 1 · Chapter 10 · Section 3

p. 4543. The questions and doubts discussed.

Quest. 1. Of the generall scope and intendement of the Apostle in this chapter

1. The Iewes had two speciall bulworkes as it were, which they vsed in defense of themselues, the one was, that the promises of God, were made vntounto them, and therefore they could not miscarie, the other that they had the law, by the keeping whereof they hoped to be iustified: These two bulworkes the Apostle beateth downe: as in the former Chapter, he shewed, that the promises of God belonged not to all, but to the true Israel of God: so in this Chapter, he shaketh the other part of their foundation, shewing that it is not the righteousnesse of the law, but of faith, whereby we are iustified before God: Martyr.

2. And more particularly the Apostle by occasion of those words, chap. 9. verse 32. That the Iewes obtained not righteousnesse, because they sought it by the workes of the law, not by faith, reprooueth in this Chapter three errors of the Iewes, and deliuereth these three verities, as opposite vntounto them. 1. whereas the Iewes beleeued to be iustified by the works of the law, he sheweth that there is an other kind of righteousnesse, namely of faith, whereby we are iustified before God, to v. 9. 2. whereas the Iewes thought, that the Gospel of Christ and the doctrine of first was not auaileable, but onelyonly for those of the circumcision, which question did much trouble the Church, for the deciding whereof a Councell of the Apostles was called together, Act. 15. the Apostle sheweth, that herein there is no difference at all, betweene the Iew and the Gentile: to v. 14. 3. he also sheweth, that the Gospel of Christ was as well to be preached vntounto the Gentiles as the Iewes, which was another thing whereat they of the circumcision did sticke: & this the Apostle declareth at large from v. 14. to the end: Tolet annot. 1. Faius.

Quest. 2. How Saint Paul prayeth for their saluation, whom in the former Chapter be shewed to be reiected of God.

v. 1. Mine hearts desire and praier, &c. 1. Tolet answeareth vntounto this question, that praedictio non necessitatem imponit, &c. the foretelling of a thing imposeth not a necessitie, it onelyonly foresheweth what is to come; and therefore though Saint Paul had foretold in the former Chapter of the reiection of the Iewes, yet he might pray for their conuersion, &c. annot. p. 4551. But this doth not satisfie, for if S. Paul had foretold of their reiection, and yet should pray, for their saluation, he should hauehave praied against his knowledge: 2. Pet. Martyr answeareth, that before he entreated of election and reprobation, which cannot be altered, and therefore there he turneth himselfe vntounto wishing and vowing, that he might be accursed, so they were saued, not vntounto praier: but here he treateth of the iustice of faith, which is the gift of God, and may be attained by prayer: but neither doth this satisfie, for it is in vaine to pray for faith to be giuen vntounto them, which are not elected, for to them it cannot be giuen.

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

Quest. 3. Why the Apostle doth thus insinuate himselfe, by professing his louelove vntounto the Iewes. v. 1.

1. The Apostle beeing to entreat of the falling away of the Iewes, and of the vocation of the Gentiles, a matter verie odious vntounto the Iewes, first doth vse this insinuation, that they should not thinke, that he spake of any euill will vntounto his nation: like as Physitions do anoine the lippes of the cup, which containeth the bitter potion, with honie, least at the first the patient tasting the bitternesse thereof, should reiect it, and rhetoricians doe first seeke to procure the fauour and good will of their auditorie: so the Apostle beeing to deliuer the truth, would first auoide all needlesse offence: And if the propertie of the scorpion be, first with his foreclawes to lay fast hold on a thing, that it may sting with the tayle: much more is it lawfull to fasten vponupon mens affections, to heale them, and doe them good. 2. But while this way and methode of insinuation is taken, Preachers must take heed that they offend not in flatterie, and vse nothing but gloasing insinuations as the false Prophets, that preached nothing but pleasing things to the people, & sowed pillowes vnderunder their elbowes: Ezech. 13.3.

And againe it must be considered, when such discreete insinuation attempered with friendly admonitions is like to doe good, and when the disease is desperate, for then sharpe speach, and rough and tart reprehensions are most seasonable: as our Blessed Sauiour spared not the Pharisies, but called them a generation of vipers, and Hypocrites: and Herod he …meth a fox: as Paul called Ananias painted wall, Act. 23.3. Martyr.

Quest. 4. How the Iewes are said to hauehave zeale but not according to knowledge.

1. That which the Apostle here calleth zeale, is nothing else, but indignatio ob rei amatae …, an indignation or greife for the hurt done vntounto a thing, which is loued, with a desire to repell the wrong offered: Par. or ob amantis iniurtam, for the wrong offered to the louer, when either he cannot enioy the thing loued, or hath other partners: Mart. but this latter is properly called iealousie, the other zeale: the first is of God, toward vsus; he is said to be a iealous God, when as his people, whom he loueth, goe a whoaring after others: the other is toward God, when his faithfull seruants, are zealous of his glorie, to see it any waies hindered or empayred: so there are three things concurring in zeale: first a thing must be vehemently loued, secondly a wrong is offered either to the louer, or to the thing loued, thirdly, there must be thereupon a greefe and indignation conceiued.

2. The Apostle here maketh two kinds of zeale, there is a right and prefect zeale ioyned with knowledge, and an erroneous zeale, which hath no knowledge: but more distinctly zeale may be thus considered: there is a true and vnfained zeale, and a dissembling and pretended zeale: of this kind was the zeale of the false Apostles, Gal. 4.17. They are ielous ouer you amisse, they would exclude you, that ye should altogether louelove them: they seemed to beare a great zeale and louelove vntounto the Galathians, but it was onelyonly for their owne aduantage: and such was the zeale of Demetrius to Diana, Act. 19. because his profit was hindered by the decay of Dianaes worship: but a true and vnfained zeale is that, when one seeketh onelyonly the good of that which he loueth, without respect to himselfe: as Saint Paul was thus iealous ouer the Corinthians, to seeke to ioyne them for their owne good vntounto Christ. 2. Cor. 11.2. Now of this vnfained zeale there are two kinds: one which hath p. 456knowledge, the other is without: and this is of two sorts: for there is here a twofold knowledge required, both of the thing which is desired and affected, and of the wrong which is offered: the Iewes wanted one of these: for they had a knowledge of God, though not perfect, but they were ignorant of the other: they thought the worship of God to …nsist in the rites and ceremonies of the law, and so Gods glorie to be hindered by the Preaching of the Gospel: the Gentiles were ignorant of both: for neither had they the knowledge of God at all, neither did they know the way how to worship him: and so were ignorant, what hindered or furthered Gods glorie.

3. Now in that the Apostle maketh this as a reason, why he wished well vntounto them, and prayed for them, because they had zeale; though not according to knowledge, this doth not iustifie their zeale, or prooue that we may reioyce or take delight in any thing that is euill: but because their zeale was a good thing in it selfe, and they failed in the manner onelyonly, the Apostle so farre commendeth them; as it is said, that Christ loued the young man, that professed his obedience and obseruance of the law, though he were farre from perfection, Mark. 10.21. because he saw some good things in him: So the Apostle commendeth the zeale of the Iewes here.

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

Quest. 5. Why the Iewes are said to stablish their owne righteousnesse. v. 3.

1. Theodoret thinketh it is called their owne righteousnesse, because now the law was ceased, and the obseruation of the rites and ceremonies thereof: so also Gorrhan vnderstandeth it of the ceremonies of the law, which now were abolished, and of the traditions, which themselues had invented: but the Apostle meaneth principally the moral law, and that workes thereof.

2. Augustine thinketh it to be so called, their owne righteousnesse, that is, an humanes and imperfect righteousnesse, because they were not able to fulfill the law, tract. 26. in Iob. so also Anselme: 3. Lyranus, because the law was giuen them, and so the righteousnesse thereof, they tooke peculiarly to be theirs, excluding the Gentiles. 4. Chrysostome saith … is tearmed theirs, because it consisted in their owne labour, whereas faith was the gift of God without their labour. 5. Origen saith, their owne righteousnes was that which so seemed vntounto men, but did not make them iust before God: so also Tolet, as the Apostle saith, Rom. 4.2. If Abraham were iustified by workes, he hath wherein to reioyce, but not with God. 6. But properly that is called mans owne righteousnesse, which is supposed to be inherent in him, & is wrought by his owne workes and labour; that is Gods righteousnes, which is without man, and extrinsecally is applied vntounto him by faith.

3. This proper iustice of man signifieth not such righteousnesse, as man seeketh to worke of himselfe, but euen such as man worketh by grace: for Gods righteousnesse and mans are opposed not onelyonly in respect of the cause and beginning, but in the forme and manner how it is applied, the one by faith, the other by workes, and in the subiect: the righteousnes of faith is inherent in Christ, and applied to vsus by faith: the other hath man for the subiect thereof.

4. The Iewes in refusing this righteousnesse of God, commit three great faults: 1. they are ignorant of true righteousnesse by faith. 2. they ambitiously seeke to be iustified by their owne righteousnesse. 3. they are contemners of Gods righteousnesse, which is by faith, and will by no meanes be subiect vntounto it.

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

The end of a thing is taken fowre waies: 1. for the determination and extremitie, and finall ending of it: as Psal. 3.19. Whose end is damnation. 2. it is also taken for that which first mooueth the agent, and for the which all other things are intended. 3. the end, is the scope and marke, which is aymed at, as the end of faith is the saluation of our soules: 1. Pet. 1. 4. the end also of a thing, is the perfection thereof: as louelove is said to be the end of the commandements: 1. Tim. 1.5. according to these diuerse acceptions, is this place diuersely p. 457interpreted.

1. Some take it in the first sense, that Christ ended the ceremonies and legall rites: in which it is said, the law and the Prophets were vntounto Iohn, Matth. 11. but this is not the meaning here: for thus Christ was an ende onelyonly to the ceremoniall, not to the morall law.

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

3. Christ also is the end and scope aymed at in the old Testament; all the Prophets gaue witnesse and testimonie vntounto Christ: as Lyranus citeth R. Selam, and other learned Hebrewes, that confessed, that vniuersi Prophetae non sunt locuti nisi ad dies Messiae, that all the Prophets did not otherwise speake but hauing relation to the Messiah: as our Sauiour saith, Ioh. 6.26. Moses wrote of mee.

4. Christ also is the perfection and consummation of the law, in fulfilling and performing it: he hath perfited the ceremoniall law, beeing the substance, whereof the ceremonies were but shadowes: he hath performed the morall law, both in his actiue obedience, in fulfilling eueryevery part thereof, by his holy life, and by his passiue obedience, in bearing the curse and punishment due by the law for vsus: and in this sense Augustine saith, Christus sinis legis perficiens, non interficiens, Christ is the perfiting, not the destroying end of the law. tract. 55. in Iohn.

Of all these, the second and last interpretation are most agreeable to the scope of the Apostle: who in these words bringeth a proofe of that which he said before, that the Iewes were ignorant of the righteousnesse of God, because they were ignorant of Christ the true end of the law: both directly in respect of Christ who fulfilled the law, and was in all things obedient vntounto it, which thing the law intended: and indirectly in respect of vsus, whose weakenesse it discouereth in not beeing able to keepe the law, and so directeth vsus to Christ, beeing therein a schoolemaster to vsus, as the Apostle saith, Gal. 3.….

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

The law is taken two wayes. 1. more largely for the whole doctrine contained in Moses, and the Prophets; and in this sense, the law directly maketh mention of Christ, as in this place Saint Paul doth prooue the righteousnesse of faith by the testimonie of Moses, as our Sauiour himselfe also saith, had you beleeued Moses, you would hauehave beleeued me, he wrote of …. Ioh. 5.46.

2. The law is taken more strictly for the precepts onelyonly of the morall law, wherein although faith in Christ be not directly commanded, yet it is implied and intended: in which sense Christ is said to be the end of the law in these three respects. 1. in respect of his personall obedience and righteousnesse, which the law required. 2. in regard of the satisfaction by Christs death for the punishment due by the law. 3. and in iustifying vsus by faith in him, that is our righteousnesse: whereunto the law bringeth vsus as a schoolemaster leading vsus vp by the hand: as the glasse shewing the spottes, doth admonish the beholder to mend them; so the law discouering our sinnes sendeth vsus to seeke out the onelyonly true Physitian to heale them.

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

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

Contra. 1. We denie not but this also is one of the ends of our comming to Christ to p. 458shew our obedience in keeping Gods commandements, as Zacharie saith in his song, Luk. 2.75. That we beeing deliuered out of the hand of our enemies, should serue him, &c. in holines, and righteousnesse all the daies of our life: yet this is neither required, as the principall end, which is to be iustified by faith in Christ, as here the Apostle saith: neither is this our obedience enioyned to that end, that we should be iustified thereby: for we are iustified by faith, before we can bring forth any fruits of obedience, and therefore by such workes, as follow our iustification, we are not iustified: and beside our obedience is imperfect, and can not iustifie vsus in the sight of God: but this our obedience is necessarie to shew our conformitie vntounto Christ, and to iustifie our thankfulnes for the benefit receiued by Christ, and to be a pledge and an assurance of our perfect regeneration in the next life.

2. Herein then Christ is the end of the law, that we by faith in him, which hath fulfilled the law perfitly, should be iustified without the fulfilling of the law in our selues. 1. for the Apostle saith not Christ is the end of the law to eueryevery one fulfilling the law, but to eueryevery one that beleeueth. 2. this end, would take away the force of Christs death: for, to giuegive vsus grace to fulfill the law our selues, it was not necessarie, that Christ should hauehave died: for he might by his diuine power without his death, hauehave conferred that grace vponupon vsus. 3. and againe, if Christ gaue vsus power to keepe the law our selues, this were to establish our owne righteousnesse: for that is our owne righteousnesse, which is performed by vsus, though not by our owne strength: but the doctrine of faith doth not establish our owne righteousnesse.

Quest. 9. What life temporall or spirituall is promised to the keepers of the law. v. 5.

1. Origen vponupon this place thinketh, that the law onelyonly promised to the obseruers thereof temporall not eternall life: so likewise Theodoret, Ambrose, Anselme, Lyranus, Tolet, annot. 5. Pererius disput. 1. numer. 3. doe vnderstand it of escaping onelyonly corporall death, which was inflicted vponupon the transgressors of the law, as idolaters, adulterers, murtherers: But this were no great benefit, seeing many vngodly men might be free from these offences, which by the law were punished by death, and yet in other points might be offenders against the law.

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

3. The law then promised eternall life vntounto the obseruers thereof, but that it was impossible for any perfitly to keepe the law: so Chrysostome well interpreteth, that men should hauehave beene iustified in keeping of the law, if it had beene possible, but because it was not possible, iustitia illa intercidit, that iustice falleth to ground: our Sauiour also saith, If thou wilt enter into life keepe the commandements, Matth. 19.16. meaning eternall life, as the young man had asked the question, what he should doe to hauehave eternall life: Pererius answeareth, that this must be vnderstood of a iust man, which out of a liuely charitie keepeth the commandements: But Christ there speaketh not of the iustice of faith working by louelove, but of such keeping and obseruing of the commandements, as the law required, if any could hauehave attained vntounto it: for as the question was, not of beleeuing, but of doing, what shall I doe, so Christ maketh his answer, of such iustice, as was required by the law.

4. But if the law doe promise and propound eternall life to the obseruers and keepers thereof, how doth the Prophet Ezech. c. 20.25. call them statutes, that are not good: the answer is, that the law of it selfe, promiseth life, but in respect of mans weaknes, that is not able to keepe the law, it is not good, because it bringeth death: and so Moses saith, Deut. 30.15. I hauehave set before you this day, life and death, &c. the law was life to them, that had power to keepe it, which none hauehave in this life, but death vntounto the trangressors; Faius.

Quest. 10. Whether Paul did of purpose alleadge that place of Moses. Deuter. 30.12. or allude onelyonly vntounto it.

1. Some thinke, that Moses in that place directly speaketh of the law, according to the literall sense, and Saint Paul by a certaine allusion, applieth that vntounto faith, which Moses vttereth of the law: so Theodoret, Chrysostome, Oecumenius: likewise Tostatus vponupon that place, Paul per quandam concordantiam transtulit ad fidem, Paul by a certaine agreement p. 459hath translated this place, and applyed it vntounto faith: Vatablus also saith, that Paul followeth not Moses sense, but some words: But this would extenuate the force of S. Pauls argument, if he should allude onelyonly vntounto this place of Scripture, and not confirme that which he intended by the same: and the Apostle himselfe saith, that the iustice of faith thus speaketh: that is, as Origen expoundeth, Christ, who is our iustice by faith, thus speaketh by the mouth of Moses: wherefore Moses in that place speaketh of the iustice of faith.

2. Some thinke that S. Paul followeth not the litterall, but the mysticall sense of Moses: thus Lyranus thinketh that the booke called Deuteronomie, the second law, was a figure of the Gospel, which was indeede a newe and a second law: and that this was figuratiuely spoken of the gospel, that as they needed not goe to heauen, or to the furthest parts of the Sea to fetch the Law, because it was neere them, as it were put into their mouth by Moses: so neither neede they nowe seeke farre for the knowledge of Christ, either to heauen or hell, seeing he was euidently preached by the Apostles: this sense also followeth Bellarmine de grat. & liber. arbit. lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place, is euident, because he sheweth the facilitie of them: it is in thy mouth and heart to do it, &c. but it was not so easie a thing to performe the Lawe: Bellarmine answeareth with Tostatus, that Moses speaketh not of the performing, but of the knowledge of the lawe: whereas the words are directly, to do it: Sotus in his commentarie thinketh that Moses speaketh of the externall obseruation of the law, which was readie at hand, but for the internall and spirituall obedience they were to expect further grace: But Moses speaketh directly of the inward obedience, it is in thy mouth, and in thy heart, &c.

3. Some thinke that the Apostle applyeth that testimonie vttered by Moses of the lawe vntounto the Gospel, by an argument from the lesse to the greater: that if Moses gaue such commendation of the lawe, much more is it true of the Gospel: But the Apostle sheweth the iustice of faith to be a farre different thing from the iustice and righteousnes of the law, and therefore not to differ onelyonly as the lesse and greater, but as things of a diuerse nature.

4. Wherefore it may be more safely affirmed, that the Apostle citeth this verie place out of Moses: as Origen thinketh, haec à Deuteronomio assumpta sunt, these words are taken out of Deuteronomie: yet the Apostle as an interpreter alledgeth them, omitting some things in Moses, and inserting some other by way of exposition: as that is, to bring Christ againe from aboue, and to bring Christ againe from the dead: and some words he altereth, as that which Moses calleth the Sea, S. Paul nameth the deepe, which in effect is the same: to this purpose Iun. in parall. 16. lib. 2. Faius: and Pet. Martyr affirmeth that it is so euident a thing, that Moses here speaketh of Christ, that certaine great Rabbines among the Iewes confesse that Moses in all that 30. chapter of Deuteronomie, hath reference to Christ: yet Pareus inclineth to thinke S. Paul here vseth but an allusion to that place of Moses. dub. 6.

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

1. Tolet annot. 6. and likewise Caietan which take this place to be alleadged by Moses in the litterall sense, doe thinke that Moses speaketh of the circumsion and conuersion of the heart vntounto God, which belongeth vntounto the righteousnesse of faith: that when God should conuert and turne their heartes, they should then not find it an hard and difficult thing to keepe the commandements of God: Pet. Martyr much dissenteth not, that Moses then simply speaketh not of the precept of the law, but vt iam per gratiam facile factu erat, but as now made easie by grace and faith in Christ: so also M. Calvin denieth not but that Moses in that place speaketh of the obseruation of the law: but ex suo fonte diducit, he fetcheth it from the fountaine, and originall thereof, namely the iustice of faith.

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

3. Wherefore their opinion is to be preferred, who thinke that Moses in that place directly treateth of the doctrine of faith, and not by way of consequent onelyonly as Iunius well obserueth, because Moses saith, this commandement which I command thee this day, but that day Moses deliuered not the precepts of the law, which were giuen before, but of faith: and p. 460so the Apostle ex consilio Mosis, by the counsell and according to the meaning of Moses himselfe, applyeth this place vntounto Christ, Iun. lib. 2. parall. 16. so also Faius: est apposita loci applicatio, &c. it is a fit application of that place: likewise Osiander, it is no doubt, but that S. Paul appositissime allegaverit, most fitly & aptly applied that place of Moses to his purpose.

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

1. Origen thinketh that Moses, and the Apostles intendment is this, to shew, that Christ is euerie where: that he is not onelyonly in heauen, and in earth but in euerie place: to the same purpose Haymo: he instructeth vsus by these words, ne putemus Christum localem esse, that we should not thinke that Christ is confined to a place: But this is not to the Apostles purpose, for of this point, there was no question.

2. Theodoret expoundeth it of curiositie: that no one should curiously enquire, how Christ ascended into heauen for vsus, and ouercame death: to the same purpose Pet. Martyr: quis ascendet in coelum, vt haec videat, &c. say not, who shall ascend into heauen, to see this, or goe downe to the deepe, to be certified of Christs victorie; the word is in thy mouth and heart: it sufficeth thee to beleeue these things, to hauehave beene performed by Christ.

3. Anselme doth vnderstand Moses and Paul to speake of incredulitie, that no man should doubt of the ascension, and descension of Christ: so also the ordinarie gloss. do not say, who hath ascended into heauen, that is, none shall ascend to heauen, pro iustitia fidei observata, for obseruing the righteousnes of faith, nor shall descend to hell, for not obseruing it: for this were to denie the ascension, and descension of Christ.

4. Lyranus applieth it to the certaintie of the knowledge of the Gospel, tollitur omnis excusatio, &c. all excuse is taken away, they cannot be ignorant of the Gospel beeing preached and testified by the Apostles, as the Iewes needed not vnderunder Moses to hauehave sent farre or neere to hauehave the law made knowne vntounto them, seeing it was at home euen at their doores: to the same purpose Bellarmine lib. 5. de grat. & liber. arbit. c. 6. so also Osiander applieth it to the certaintie of the preaching of the Gospel by the Apostles, which shall be so liuely declared, that they shall not neede to wish, any to goe to heauen, or to descend into the deep, to bring vntounto them the word of promise, seeing Christ hath alreadie performed these things for them.

5. Chrysostome vnderstandeth this place of the facilitie of the iustice of faith, in respect of the lawe: that there is no great thing required to be performed by our selues, as to ascend to heauen or descend into the deepe: licet tibi domi sedenti salutem consequi, thou mayest euen sitting at home, obtaine saluation, though thou goe not ouer thy threshhold: Faius also to the like purpose sheweth, how Moses in that place, and S. Paul here shewe, how the lawe is fulfilled for vsus in Christ: that God requireth not of vsus any difficult or impossible worke to be performed by vsus, to ascend into heauen, or descend to hell, to be deliuered frō the one, and to obtaine the other by our owne workes: for this were to call both the ascension and resurrection of Christ into question: but Christ by his resurrection & ascension had performed for vsus the worke of our redemption: This is some part of the Apostles meaning, but not all.

6. Wherefore this is the meaning of the Apostle: as he shewed before what the iustice of the lawe required, namely perfect obedience to be performed, in our selues, which being a thing impossible, there must needes remaine a doubt and despaire both of obtaining heauen, and in escaping hell: so now he declareth the nature and propertie of iustifying faith: first per foreign, by remoouing that which is contrarie to faith: secondly, per foreign, by declaring that which is thereunto agreeable. And for the first, whereas there are two speciall doubts, that trouble the mind, how we may obtaine heauen and escape hell: the Apostle sheweth, that the righteousnesse of faith taketh away both these doubts: first no man is nowe to say in his heart, who shall ascend for me into heauen to bring me thither, for Christ hath done it alreadie: and this were to bring Christ againe from thence to become man for vsus, and so to ascend againe: neither is any man now to make questiō, how he shall escape hell, or who shall descend thither for him: for Christ by his death hath deliuered vsus from thence: faith in Christ doth deliuer vsus from all doubt, he therefore that hath his faith grounded vponupon the passion, resurrection ascention of Christ, shall no longer be perplexed in his mind, as they are which hope to be iustified by the law, thus Calv. Beza, Par. So then he sheweth two notable differēces between the law & the gospel: the one requireth things impossible to be done, namely, p. 461the complete and perfect obedience of the lawe, and so leaueth the minde in doubt and despaire of saluation: but the Gospell requireth not any thing impossible to be done by vsus, but onelyonly to beleeue in Christ, and so it freeth vsus from all doubt and despaire.

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

1. Whereas the Latine translator hath, what saith the (Scripture,) this word (Scripture) is not in the originall: therefore the same nominatiue case must be supplyed, which is expressed before, the righteousnesse of faith, speaketh on this wise, &c. as before he shewed what was not agreeable to the doctrine of faith, to make doubts of saluation, or to seeke to be iustified by the lawe: so now he declareth the true propertie of iustifying faith, which requireth no great act to be performed by our selues, but onelyonly to beleeue in Christ.

2. The Septuagint adde beside, in thy mouth, and in thy heart, (in thy hands,) which addition Pet. Martyr thinketh nothing to hinder, but to helpe the Apostles meaning, because that which we beleeue in the heart, and confesse with the mouth, must be confirmed by the worke of our hands: but it rather crosseth the Apostles meaning, to make mention here of workes, which the iustice of the lawe required: but the iustice of faith saith otherwise: and Lyranus glosse is here superfluous and idle, that the Apostle speaketh, in casis mortis, in the case of death, when as there is no time of working, that then it is sufficient to beleeue with the heart, and confesse with the mouth: whereas the Apostle generally treateth of the iustice of faith, how it is sufficient to saluation vntounto all.

3. And whereas the Apostle saith, it is neere thee, in thy mouth, &c. 1. The meaning is not, it is neere thee, that is, consentancum rationi, agreeable to reason: Hug. gloss. for Christ preached things farre beyond humane reason. 2. Vatablus referreth it to the preaching of the Apostles: this word of faith was in their mouth and heart. 3. Osiander likewise applyeth it to the multitude of beleeuers, this doctrine of faith which so many thousands beleeued, was not remote or farre off. 4. Pet. Martyr expoundeth it of the knowledge and vnderstanding of the mysteries, which were hid before: nobis fit prope per fidem, quod per naturam est remotissimum, that is neere vntounto vsus by faith, which was before most remote and farre off. 5. But the fittest interpretation is, that the Apostle sheweth the facilitie of the righteousnesse of faith, that God requireth no hard worke of vsus, to crosse the Seas, and climbe vp the mountaines, or take long iourneys to seeke out our saluation: but by the grace of Gods spirit, this faith is planted in our hearts, and confessed with our mouthes, and nothing els doth God require vntounto saluation: so Chrysost. in ore & corde tuo salutis causa, in thy heart and mouth is the casue of saluation: so Oecumen. brevis salus nihil indigens externis laboribus, saluation hath but a short cut, it needeth not externall labour: facile credere animo & ore confiteri potes, &c. thou mayest easily beleeue with thy minde and confesse with thy mouth, by the operation of the spirit, Calvin: and it seemeth to be a proverbiall speach to shewe the readines and facilitie of that which is in the heart and mouth: as it is said Psal. 81.10. Open thy mouth wide, and I will fill it, Faius: so Lyranus, ostenditur iustitiae per fidem Christi facilitas, the facilitie of righteousnesse by the faith of Christ is shewed: And here Origens distinction may be receiued, who saith that two waies is Christ neere vsus, possibilitate, in possibilitie, and so he may be neere vntounto vnbeleeuers, for they may hauehave grace to beleeue: and efficacia, in efficacie and power, and so he is neere vntounto those, which actually by the spirit doe beleeue with the heart and confesse to saluation.

4. But where the iustice of faith is said to be easier then the iustice required by the law, that is not vnderstood in regard of the beginning and efficient cause of faith: for man hath no more power to beleeue of himselfe then to doe good workes: for it is God that worketh i… vsus both the will and deede, Philip. 2.13. but the righteousnesse of faith is easier, in regard of the manner of the work: because the law requireth the obedience thereof to be performed by our selues: but faith referreth vsus, for the performing of the lawe vntounto Christ: Neither doth our saluation depend vponupon the force and efficacie of faith, but vponupon the worthines and vertue of Christ apprehended by faith: as when a sicke man walketh leaning vponupon his staffe, it is his staffe that stayeth him, not his hand, which onelyonly layeth hold vponupon the staffe: The iustice of the law is, as if a weake and sicke man should be enioyned to stand by himselfe without a staffe, but faith sheweth how our weakenes is propped and held vp by other helps …s when a sicke man layeth his hand vponupon a staffe.

Quest. 14. How Moses that preached the law, is alleadged, for iustification by faith.

Ob. The obiection is made out of that place, Ioh. 1.17. The lawe was giuen by Moses, but p. 462grace and truth came by Iesus Christ, &c. but if Moses also taught iustification by faith, then grace also came by him. Answ. 1. Pet. Martyr answeareth, that Moses is said to giuegive the law, because his principall intendment was to propound the law: yet he giueth testimonie also to the Gospell, because Christ was the ende of the lawe, as the Apostles in the new Testament preach repentance, which belongeth to the law, but their principall scope and intent is to set forth the faith of the Gospell. 2. Hereunto for more full answear may be added, that the lawe giuen by Moses is taken two wayes, either strictly for the precepts of the morall law, and so Moses was the minister of the lawe onelyonly and not of grace, or for the whole doctrine deliuered by Moses, wherein also Euangelicall promises are contained.

Quest. 15. How Christ is to be confessed.

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

2. By confession is vnderstood not a bare and naked acknowledgment of Christ, but the invocation of his name, beleeuing in him, giuing praise vntounto him, and whatsoeuer belongeth vntounto his worship: and this must be such a confession, as is ioyned with the beleefe of the heart: and not with a generall and historicall beleefe onelyonly, such as the deuills hauehave, but a confident trust in Christ, in beleeuing him to be our redeemer and Sauiour.

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

4. The Apostle maketh speciall mention of the raising of Christ from the dead. 1. because this was the most doubted of, his death the Iewes and Gentiles confessed, but his resurrection they would not acknowledge, Mart. 2. and vnlesse Christ had risen againe, all the rest had profited vsus little, because in his resurrection he obtained a perfect victorie ouer death, hell, and damnation, Calvin. 3. and this article of Christs resurrection, praesupponis alios articulos, presupposeth other articles of the faith, and taketh them as graunted: as if he rose, he died, and his death presupposeth his birth, Gorrhan.

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

1. By God in this place is not necessarie to vnderstand the person of the father: but the power of the Godhead in the whole Trinitie, whereby Christ as man was raised vp: So Christ as man was raised vp by the power of his father: but as he is one God with his father, so he is said to raise vp himselfe, Iohn. 2.18. Christ is also said to be raised by the spirit of sanctification, Rom. 1.4. so then Christ is here considered three wayes, as beeing one God with his father, as the second person in the Trinitie, and as he was man: as he is God he onelyonly raiseth, is not raised, as he is man he is onelyonly raised, and raiseth not, as he is the Son of God he both raiseth himselfe, and the father raiseth him: the father raiseth the Sonne by the Sonne, and the Sonne raiseth himselfe by the spirit of sanctification: whereby he was declared to be the Sonne of God, Rom. 1.4. Pareus annot. in v. 9.

2. And generally concerning the workes of the Trinitie, there is a threefold difference to be obserued: for there are some workes wherein the Blessed Trinitie doe concurre together, both in their diuine essence and persons, and they are ioynt workers, as all those which are called extra, Wherein the Blessed Trinitie worketh ioyntly, wherein seuerally.workes without them: as all things now ruled and gouerned by Gods prouidence, are so gouerned by the whole Trinitie, as Ioh. 5.17. My Father worketh hitherto, and I worke: and the spirit of God also worketh, Psal. 104.30. If thou send forth thy spirit they are created: some workes are proper and peculiar vntounto the glorious persons of the Trinitie, as those which are called ad intra, the inward workes: as the father begetteth, the Sonne is begotten, the holy Ghost proceedeth: these are so peculiar vntounto each of them, that what is proper to one, agreeth not vntounto an other: and thirdly, some works there are, wherein the Blessed Trinitie concurreth in their diuine power and essence, as they are one God, yet with a speciall relation to their persons: as God the Father, Sonne, and holy Ghost, both created, redeemed the world, and sanctifie the elect: but the worke of the creation is specially ascribed to the person of the Father, the redemption to the person of the Sonne, the worke of sanctification to the person of the holy Ghost, considered together with their infinite and omnipotent Godhead.

p. 463Quest. 17. Whether to beleeue in the heart be not sufficient vntounto salvation, without confession of the mouth.

v. 10. With the heart man beleeueth vntounto righteousnesse, and with the mouth he confesseth to salvation. 1. Lyranus thinketh, that the Apostle onelyonly giueth instance here of those, which are in casis mortis, at the point of death, in whom it is sufficient to beleeue and confesse, when they hauehave no time to worke: But the Apostle describeth one generall way and rule whereby all are iustified.

2. The Greeke scholiast thinketh, that whereas the beleefe of the heart is sufficient, yet mention is made of confession in two respects, both in regard of others, which by this confession are to be instructed, and the time of persecution, when it is necessarie to make publike confession of the faith: But this which the Apostle requireth is to be performed of euerie beleeuer, and at all times.

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

But we are not driuen to such a straight, as to vse any such shift:lib. 4. de iustificat. c 7. we will send Bellarmine to his auncient Cardinal Tolet, who vponupon this place thus writeth; oris confessio nos non iustificat à peccato, &c. sed iustificati tenemur eam palam profiteri, &c. the confession of the mouth doth not iustifie vsus, but beeing iustified, we are bound publikely to professe it, that we may obtaine euerlasting saluation, &c. confession then of the mouth is not required as a cause of saluation, because it is no part of iustificatiō, but as a necessary effect that followeth.

4. Pet. Martyr thinketh, that by saluation here is not vnderstood, as in the former verse, the remission of sinnes, but vlteriorem perfectionem, a further degree of perfection in them that are iustified: as the Apostle in the same sense biddeth vsus to works out our saluation with trembling and feare, Phil. 2. so also Gorrhan interpreteth, ad salutem, to saluation, ad salutis perfectionem, to the perfection of saluation: But this were to giuegive way vntounto them, which ascribe onelyonly the beginning of saluation vntounto faith, and the perfection vntounto works.

5. Wherefore the Apostle maketh not here confession the cause of saluation, as beleefe is of iustification: but faith is the cause also of confession, which is required, not as a cause, but tanquam medium, as a way and meane vntounto saluation: for iustification and saluation, are here to be considered as the beginning and ende: by faith we are iustified, which faith must bring forth liuely fruits, as the confession of the mouth, and the profession of the life, before we can attaine to saluation: to this purpose Pareus dub. 8. likewise M. Calvine saith the Apostle sheweth onelyonly how a true faith may be distinguished from a fained faith: the faith which iustifieth must be such a faith as bringeth forth liuely fruits, as the franke confession of the mouth: And Beza addeth, that the Apostle maketh faith and beleefe here the cause both of iustification, and of saluation, because the confession of the mouth, to the which saluation is ascribed, is an effect and fruit of faith: and so according to that rule in Logike, causa causae, est causa causati, the cause of the cause, is the cause of that which is caused by that cause: And so as Beza well concludeth, confession is via qua pervenitur, the way whereby we come vntounto eternall life: as also other good workes in the life are the way, but not the cause: which, as Origen collecteth, are here also included, vnderunder confession: for he can not confesse Christ to be risen from the dead, which doth not walke in newnes of life: as the Apostle saith, which God hath ordained for vsus to walke in them, Eph. 2.10. now we vse to walke in the way.

18. Quest. Of these words, Whosoeuer calleth vponupon the name of the Lord, shall be saued, v. 13.

1. The word here translated (saued) in that place of the Prophet Ioel, 2.32. signifieth to be deliuered, which in effect is all one: the Septuagint, reading foreign, shall be saued, doe put the consequent for the antecedent: for he that is deliuered, shall consequently be saued: the Prophet there prophesieth of the spirituall benefits, which the Church of God should receiue by the Messiah, and so we are here to vnderstand, not any temporall, but a spirituall and eternall deliuerance.

2. This sentence is brought in by the Apostle vponupon these two occasions, both to prooue his former generall proposition, that God is rich in merciemercy to all both Iew and Gentile: for the Prophet generally saith, whosoeuer, excluding none, whether Iew or Gentile: Calvin: as p. 464also the Apostle sheweth the difference betweene the iustice of the lawe, which requireth doing, and the iustice of faith, which requireth nothing but beleeuing, and confession in the invocating of the name of God, Melancth.

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

4. Shall be saued: He saith not, he shall obtaine, that which he prayeth for, for many times one may pray ignorantly for that which is not meet for him: but yet by his faithfull prayer, he shall come vntounto saluation, Mart.

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

6. But that other glosse of Origens here is verie corrupt: that whereas he mooueth this question, where the Apostle, 1. Cor. 12.3. writeth to the Church at Corinth, with all that call vponupon the name of the Lord Iesus, whom the Apostle should meane hereby, as though these were not of the Church: he resolueth, that these which are said to call vponupon, &c. are those which beleeue in Christ, but yet are not fully sanctified, nor ioyned to the Church, but are but beginners, and novices as it were in the faith: whereas the Apostle in that addition, meaneth those faithfull brethren which were in other parts of Achaia, to whome he writeth as well, as to the church of Corinthus, as it appeareth in the inscription of his second epistle to the Corinthians, c. 1.1.

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

1. Whereas the Apostle riseth vp by decrees, they which doe invocate God must beleeue, and beleefe presupposeth hearing, and hearing preaching, and preaching sending: Chrysostome thinketh, that hereby the Apostle intendeth to discouer the ignorance and incredulitie of the Iewes, that it was their fault, that they beleeued not: on Gods behalfe there was no want, and so he would hauehave it a proofe of his former charge, that the Iewes were ignorant of the righteousnesse of God: But if the Apostle directed his speach against the Iewes onelyonly, it should hauehave no coherence with that which went before, where he shewed, there was no difference betweene the Iew and Grecian.

2. Neither yet, as Lyranus saith, arguitur hic infidelitas non credentium, doth the Apostle in generall reprooue the infidelitie of those which beleeued not among the Gentiles: he rather sheweth the contrarie, that God was beleeued vponupon among the Gentiles, because he was there called vponupon.

3. Osiander taketh it, that the Apostle by certaine degrees commeth to set forth the necessitie of the ministerie of the Gospell: to make a difference betweene those among the Gentiles, which truely invocate the name of God, which cannot be where the ministerie of the Gospel is not: and those which boast that they are the worshippers of God, as the Turks, but yet receiue not the ministerie of the Gospell.

4. Gryneus following Beza, maketh this the scope of the gradation: that as invocation is a testimonie of faith, faith of vocation, vocation of election and saluation: so invocation is a sure note of saluation: and so they would hauehave it a proofe of the former proposition, Whosoeuer calleth vponupon the name of God shall be saued.

5. Pareus thinketh the order to be this, that as hitherto the Apostle had set forth the doctrine of iustification by faith, and the difference betweene it and the iustice of the lawe: so now he sheweth the meanes, how this iustifying faith is obtained, which is by hearing of the word preached by those, which are sent thereunto.

6. As this is true, that the ordinarie meanes to beget faith is the preaching of the word; p. 465so the Apostle hereby sheweth how the Gospel was to be preached vntounto the Gentiles, as well as to the Iewes, because God had appointed them to beleeue in his name, because his name should be called vponupon among the Gentiles, which could not be without faith, nor faith without preaching, nor preaching without sending: and thus Saint Paul doth together iustifie the vocation of the Gentiles, and his Apostleship, and sending to preach among them: to this purpose Calvin, Martyr, Hyperius, Faius, with others.

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

1. The Apostle here leaueth the Septuagint, and followeth the Hebrew text: yet with some omission, and alteration: the Septuagint read thus, adsum tanquam foreign in montibus, I am present, as pleasantnes, or bewtie in the mountaines, &c. for the word foreign, (hora) with an aspiration signifieth time, opportunitie, and bewtie, and without an aspiration (ara) carefulnes: the Apostle here rather followeth the Hebrew originall, leauing the vulgar translation of the Septuagint.

2. But he omitteth some things, as these words, vponupon the mountaines, because this did specially concerne the situation of Ierusalem: but the Apostle applieth this text, to the solemne embassage of the Apostles to the whole world: and yet euen that part also of the prophesie was fulfilled in the Apostles, who were first sent to preach the Gospel in Iudea which was a countrie full of hills, and so discurrebant per montes, they did goe vp and down vponupon the hills: And whereas the Prophet Isai, 52.7. whence this place is taken doth speake in the singular number: how beautifull are the feete of him, that bringeth glad tidings; the Apostle doth vse the plurall, therein expressing the force of the Hebraisme, which by the singular vnderstandeth the plurall.

3. The Prophet in that place speaketh of the deliuerance of the people from the captiuitie of the Assyrians: but because all those particular and temporal deliuerances, were grounded vponupon the spirituall deliuerance by Christ: that place specially intendeth the spirituall ioy, which the Church of God should hauehave in the message of their spirituall deliuerance: Mar. Origen vponupon this place, and Cyrill vponupon Isay, likewise Ambrose epistol. 11. doe interpret that place, and applie it vntounto Christ, whom the Prophet speaketh of in the next verse before, behold it is I that doe speake: But seeing Saint Paul doth directly applie it to the preaching of the Apostles, no other sense is to be followed: and so also Tertullian. lib. 3. cont. Marcion. expoundeth it of the Apostles.

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

5. But whereas the word vsed by the Prophet, bashur, signifieth simply to declare, publish, or bring tidings: the Greek word foreign, signifieth of it selfe to evangelize, that is, so bring good tidings, so that the other word foreign, good things, may seeme to be superfluous; Origen answeareth, that one may annuntiare bona, bring tidings of good things, and yet not, bene, well, as the heretikes which doe professe the Trinitie, the Father, Sonne and holy Ghost, but not syncerely.

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

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

1. Chrysostome thinketh, this is an obiection made by the Iewes, that if the Apostles p. 466were sent of God, how commeth it to passe, that all beleeue not their message, and so by this sayling in the message, they would except against their authoritie: But these words are not obiected in the person of the Iewes: they are the Apostles words: because he saith, our report, and he giueth a reason out of the Prophet, for Esaias saith: But the Apostle indeed preuenteth a cauill of the Iewes, or whosoeuer might obiect, that if they were sent with so great authoritie from God, how it came to passe, that all obeyed not their doctrine: he answeareth, this need not seeme strange, because it was foretold long agoe by the Prophet: for although faith presupposeth hearing, yet hearing alwaies bringeth not faith; like as where there is iustification, there is vocation, but not contrariwise, doth iustification alwaies follow vponupon vocation.

2. They hauehave not all obeyed, &c. this the Apostle calleth, obedience to the faith, Rom. 15. whereupon it is called also the law of faith, Rom. 3.27. because it requireth obedience, as the law doth, but not in the same manner: for the law requireth obedience euen of those which are vnwilling, but giueth no strength to obey, and by that obedience it promiseth life and saluation: but the faith of the Gospel maketh vsus willing, and giueth strength in some measure to obey, though not thereby to be iustified. Mar. this obedience of faith is twofold. 1. in willing, receauing, and attending vntounto the doctrine of faith, as it is said of Lydia, Act. 16.14. 2. and this attentiue obedience in hearing, and beleeuing, bringeth forth a practicall obedience in life, as S. Peter saith, 1. epist. 1.14. as obedient children, not fashioning your selues to the former lustes of your ignorance: Gryneus.

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

1. The Prophet hath not the word Lord, but the Septuagint, whom the Apostle followeth, doe infert it by way of explanation: for the Prophet in that place, turneth himselfe vntounto God, complaining of the small number of those, which should receiue the preaching of the Gospel: and somewhat is omitted, which the Prophet hath: as to whom is the arme of God reuealed? which is to be vnderstood, de interiori revelatione, of the inward effectuall reuelation, and expectation of the spirit, called the arme of God: which is the secret cause, why all doe not receiue the Gospel: But it was not necessarie that the Apostle should repeate all these words, which the Prophet there hath, he onelyonly taketh that which was for his purpose.

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

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

4. But whereas the Apostle thus bringeth in the Prophet speaking, for Isaias saith: this is not so to be vnderstood, as though this were the cause of their vnbeleefe, because Isaias so foretold: Tolet here sheweth a double vse of this word (enim) sometime it sheweth causam rei, the cause of the thing, sometime onelyonly a cause of the speach: as if we should say, this man hath committed murther, for the witnesses hauehave said it, this is not giuen as a reason of the thing, but of the saying; Tolet annot. 10. the better answer is, that this particle (for) doth not shew the cause, but the consequence: for, not because the Prophet so said, did they not beleeue: but because they beleeued not, the Prophet so foretold, Mar.

Quest. 23. Whether all faith come by hearing.

1. Obiect. Instance may be giuen in infants, and those which are deafe and dumbe, how in them, can it be said faith commeth by hearing? Ans. The Apostle speaketh of the vsuall and ordinarie meanes, which God vseth to beget faith in them which are of yeares, and of perfite sense: the reason is otherwise in those which are depriued of the benefit of hearing, either for want of yeares, or by some other meanes, not by their fault: God in this case is not tied to outward means, which he can abūdantly supply by the inward work of his spirit.

p. 467Obiect. 2. Faith also is by miracles, and the sacraments also helpe to confirme faith: therefore it is not by hearing onelyonly.

Ans. The working of miracles is neuer separated from the word, so neither are the Sacraments ministred without the word, and therefore the one of these excludeth not the other: the preaching of the word is the principall meanes, which is but seconded by the other, Faius.

Obiect. 3. Faith commeth by hearing, then it will follow, that a man by hearing of himselfe may attaine vntounto faith; and yet we see that many which hard the Apostles preach, were not conuerted to the faith.

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

Obiect. 4. S. Paul was instructed by reuelation from Christ, therefore all faith commeth not by hearing.

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

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

Ans. 1. Faith commeth not by hearing of eueryevery word, but the word of God; and that is the word of God, not which Christ onelyonly preached, but which the Apostles also receaued from him, and which now is preached in the Church from the mouth of the Apostles, as Origen here noteth. 2. and the word must be receiued without any curious disquisition; for there are two kind of examinations, one is according to the iudgement of the sensuall and carnall man, and so the word must not be examined, as the Scribes and Pharisies thus examined the doctrine of Christ according to their owne blind vnderstanding, and so reiected it; there is an examination according to the spirit, as the brethren of Berea examined the Apostles preachings according to the Scriptures, Act. 17.11. and of this kinde of examination speaketh Saint Paul, 1. Thess. 5.21. trie all things, and keepe that which is good.

Quest. 24. Whether the Apostle meane the Iewes or Gentiles: HaueHave they not heard, v. 18.

1. Some thinke that the Apostle goeth about to prooue, that the Iewes had heard the Gospel; if the remote partes of the world hauehave heard, much more the Iewes: Chrysostome, so also Haymo: and he giueth this reason, because Ierusalem was situate in the middes of the earth, Ephes. 5.5. This is Ierusalem, I hauehave set her in the middes of the nations, that are … about her: and he giueth fowre reasons thereof, wherefore Ierusalem was in the middes of the earth. 1. because Israel onelyonly had the true knowledge of God, that other …ions by them also might be prouoked to the true worship. 2. and if they did keepe the law of God, that they might be had in honour of all nations, as in Dauid and Salomons time. 3. if they breake the law of God, that they might be afflicted one eueryevery side, as they were, 4. and because Christ was to be borne of that nation, that the fame of his doctrine, and miracles might be the more easily dispersed abroad: to this effect Haymo: so also Pet. Martyr, Gryneus, Beza, Iunius, doe vnderstand this to be spoken of the Iewes, but not in the same manner: Martyr thinketh, that it is a direct proofe, that the Iewes had heard the Gospel, least they should excuse themselues that they had not heard: Gryneus thinketh the obiection is to be framed thus, seeing faith commeth by hearing, the Iewes not hauing …rth may seeme not to hauehave heard: Beza doth inferre an other sense, as though the Iewes should obiect thus: you say that the Gentiles are called to the knowledge of God, and so hauehave heard: why hauehave not the Iewes heard also? and so the Apostle by way of concession, p. 468should grant that not onelyonly they, but all the world hath heard beside: Iunius doth thus gather the obiection, that the Iewes beeing charged, that they beleeued not the Gospel, might be somewhat excused, because they had not heard: But this had beene a superfluous obiection to doubt whether the Iewes had heard or not of Christ, seeing all Christs miracles were wrought among them, there he was borne, liued, suffered, died, and rose againe: there the Gospell was first preached by the Apostles: so that no doubt could be made thereof.

2. Wherefore, it is rather vnderstood of the Gentiles; and it is a proofe, that the Gospel was preached vntounto them, by a propheticall testimonie of the Psalme: thus Calvin, Hyperius, Faius, Tolet.

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

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

1. Concerning the words: the Septuagint, whom Saint Paul followeth, hauehave an other word, then is in the Hebrew text, which saith cavam, their line is gone through the earth: the Septuagint read, their foreign, sound: keeping the sense, though not the word: to make it answer vntounto the next words following, and their words vntounto the end of the world: and the Apostle retaineth that word sound, hauing respect vntounto the present accomplishment of that prophesie in the preaching of the Gospel by the Apostles to all the world: which was indeed a line and rule of faith vntounto all: Osiand.

2. But a greater question is about the sense of that place, Psal. 19.4. where the Prophet Dauid seemeth directly to speake of the heauens, how they doe set forth the glorie of God, in such euident sort, that as with a loud voice they proclaime the same to all the world: for the answer vntounto this doubt there are diuerse interpretations.

1. Some make the sense of that place allegorically, by the heauens vnderstanding the Apostles, by the sunne, Christ; and so they will hauehave the Apostles and their preaching vnderstood by an allegorie: thus Augustine and some other of the fathers, and Pet. Martyr consenteth with them: But we are not to flee vntounto allegories, where the litterall sense will serue: and it is euident that the Prophet in that place litterally speaketh of the materiall heauens.

2. Some other thinke that the Apostle alludeth onelyonly vntounto that place, he citeth it not as a testimonie: Martyr and Pareus, refuse not this interpretation, though they insist not vponupon it: and Origen hath the like obseruation, vponupon the 6. to the Romans, obseruanda est consuetudo Apostoli, &c. the custome of the Apostle must be obserued, that not alwaies when he assumeth any thing out of the Scriptures, he assumeth the whole text, as it lyeth, &c. But if the Apostle had onelyonly alluded vntounto that place, it had beene no sufficient proofe of the matter in hand.

3. Some thinke that the Prophet in that place speaketh indeed of the materiall heauens, and the Apostle in the same sense alleadgeth the Prophet, that it should not seeme so strange a thing for the Gentiles to hauehave the Gospel preached vntounto them, seeing that from the beginning he spake vntounto them by the knowledge of his creatures: Calvin, Hyperius, Faius: But then this allegation had beene impertinent: for the Apostle speaketh of that hearing, which begetteth faith: faith commeth by hearing, and then it followeth, hauehave they not heard: and this knowledge, which commeth by the creatures, is rather by seeing, then hearing.

4. Iunius parallel. 18. thinketh, that although the Prophet in that place doe litterally speake of the heauens, yet there is a secret comparison implied, that if the line of the heauens doe runne ouer all the world, much more the voice of the Gospel, whereby the glorie of God is more liuely set forth: and that Saint Paul, the best interpreter of Scripture, openeth and vnfoldeth that comparison there insinuated.

5. But there is no inconuenience, if we affirme, that the Prophet there litterally and historically speaketh of the heauens, and prophetically of the Apostles: not that one place of Scripture admitteth diuerse sense, as Tolet annot. 11. but it beeing admitted, that the Scripture hath one whole sense, yet there may be a diuerse application, one sense including an other: As the sense of this place, hath an historicall relation to the heauens, and yet it p. 469containeth a propheticall prediction of the preaching of the Apostles through the world: Pareus, dub. 12.

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

1. Some are of opinion, that the Gospel was not preached by the Apostles, nor in the Apostles times to all the world: Origen he vrgeth this reason, hom. 28. in Matth. because many barbarous nations in his time had not heard of the Gospel: as the Aethiopians, Germaines, Sarmatians, Dacians, Scythians, and so his opinion is, that prope consummationē seculi, &c. neere to the end of the world, the Gospel shall be preached to all the world, which was not preached before: of the same mind is Augustine epistol. 80. ad Hesychium, that there were many nations in Africa, to whom the Gospel was neuer preached, as was easie to learne by those captiues, which were brought from thence: so also Anselme; likewise Caietan giueth instance of those nations among the Indies, which hauehave beene conuerted by the Spaniardes to the Christian faith: whose countries were not knowne in the world before: in c. 24. Matth. the same instance is vrged by Pererius disput. 4. Rhemist. Matth. 24. sect. 4. in the same opinion is Bellarmine, that the Gospel is not yet preached to the whole world, but shall be before the comming of Christ, de Roman. pontif. lib. 3. c. 4.

Contra. 1. It is certaine, that so many nations were not ignorant of the Gospel in Origens time, for the Britanes were conuerted to the faith in the Apostles time by Simon Zalotes, as Nicephorus saith, and afterward, preachers were sent in King Lucius daies from Ele…therius Bishop of Rome, to confirme the Christian faith, before Origens time; and not long after, there was at the Councell of Nice Bishops from Scythia and Petsia, which shew, that they had before that receiued the Christians faith. 2. Many countries might hauehave receaued the Gospel before, which in continuance of time, might be obscured, and discontinued: as who knoweth whether they of India heard not of the Gospel before? for it is held that Thomas preached vntounto them, which they acknowledge to this day, whereupon he commonly is called Thomas of Iue: the seruice which the Spaniardes hauehave done, was to bring them in obedience to the Bishop of Rome, and to corrupt them with Pseudochristianisme: As Augustine was sent into England, who first brought them vnderunder the iurisdiction of Rome, but the Christian faith they had receaued long before, but then much decaied, and in many places abolished. 3. and further we may answer with Pet. Martyr, that where Augustine with others of that time speake of so many nations, to the which the Gospel had not beene preached, the Gospel was not publice receptum & creditum, publikely receiued and beleeued, by the authoritie of the Magistrate: for during the space of 300. yeares after Christ, there were few Christian Magistrates.

4. And whereas that place is obiected, Matth. 24.14. The Gospel of the kingdome shall be preached to all the world, &c. then shall the end come: Chrysostome, Euthymius, Theophylact, Hilarie, vponupon that place doe vnderstand that consummation of the ouerthrow and distruction of Ierusalem, before which time the Gospel should be preached to all the world: see this argument further answeared, Synops. Papis. Centur. 3. err. 31.

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

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

2. Chrysostome vseth this reason, that if Saint Paul onelyonly preached the Gospell from Ierusalem to Illiricum, and so to Spaine, as he himselfe testifieth c. 15. v. 19.24. it is very like that al the Apostles being dispersed, might, and did preach the Gospel to the knowne parts of the world.

3. Hilarie vponupon that place Matth. 24.14. cited before, sheweth that before the ouerthrowe of Ierusalem by the Romans, the Gospel was preached in the vniersall world.

4. Haymo and Lyranus vrge that commission giuen by Christ vntounto his Apostles, Act. 1. Yee shall be my witnesses in Ierusalem, Iudea, Samaria, and vntounto the ends of the earth, &c. and this is so much the more probable, because Ierusalem was situate in the middes of the earth, from whence the Apostles were dispersed, in quatuor mundi climata, into the fowre p. 470quarters of the world.

5. Pet. Martyr, and Pererius shew by particular induction, in what seuerall countries the Apostles preached, out of Dorotheus, Eusebius, Hierome, Isidore: S. Peter preached in Iudea, Antioch, Galatia, Cappadocia, Pontus, S. Paul from Ierusalem round about to Illiticum, at Rome, and in Spaine, S. Iames the sonne of Zebede in Iudea, and Spaine, S. Iohn, in Iudea, and Asia minor: S. Andrew in Scythia, Epirus, Thracia, Achaia, the other Iames in Ierusalem: S. Phillip in Scythia, and Phrygia, S. Bartholomew in the nearer India, and Armenia the greater, S. Matthew in Ethiopia, S. Thomas among the Parthians, Medes, Persians, Hyrcanians, Indians, Simon in Mesopotamia, Iude in Egypt: Matthias in the inward parts of Ethiopia: Barnabas together with Paul in Syria, Cyprus, and many regions of Asia, and Europe.

6. Adde hereunto the euident testimonies of Saint Paul, Coloss. 1.6. The Gospel is come vntounto you, as it is vntounto all the world: and v. 23. The Gospel hath beene preached to eueryevery creature, which is vnderunder heauen: vponupon these reasons and testimonies it appeareth, that the Gospel was preached in the Apostles time to all the world.

But here diuerse answears are framed to these reasons.

1. Augustine thinketh, that where the Apostle saith, the Gospel had beene preached, &c. the preterperfectense is vsed for the future: that is, it shall be preached: so the ordinarie gloss. locutus est praetaritive, he speaketh in the time past for the certaintie of the Prophesie.

2. But Thomas taking this to be an insufficient answer, as indeed it is: for the Apostle prooueth by this testimonie, that all had heard alreadie, not that they should heare: therefore he vseth here a distinction: the Gospel may be said to be preached to the whole world three kind of waies: either so to be preached, as the faith should be planted, and Churches founded: or so as it might come to the knowledge of eueryevery one in particular: or the same onelyonly of the Gospel might be dispersed ouer all the world: the last of these onelyonly he thinketh was done in the Apostles time, the first, not till afterward: the third way is not necessitie at all to be performed: But there was more then a fame onelyonly of the Gospel spread abroad in the world in the Apostles time: for the Apostle speaketh of such a kind of hearing, as had beene able to beget faith: faith commeth by hearing: but a fame onelyonly is not sufficient.

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

4. Tolet thinketh that the world is named by a figure, for the greater part of the world: as it is said Act. 2.5. there were men dwelling at Ierusalem of eueryevery nation vnderunder heauen: But neither of these answears doe satisfie, because the ends of the earth are named: and seeing that place of the Psalme is historically vnderstood of the heauens, which are patent and open to eueryevery part of the earth, it beeing prophetically applied to the preaching of the Apostles, must hauehave as large a sense.

Therefore I insist vponupon the latter opinion, as the better grounded, that in the Apostles time, the Gospel was preached to all the world: but because there are many nations now found in India, and in other places, which seeme neuer to hauehave heard of the Gospel, here certaine cautions are to be admitted.

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

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

3. Adde hereunto Hieromes couiecture vponupon the 24. of Matthew, who thinketh that in his time, there was not any nation, qua ignoravit nomen Christi, which was ignorant of the name of Christ; and if there were any nation, which had not a preacher of the Gospel, yet ex vicinis gentibus opinionem fidei, &c. yet it could not choose but hauehave some opinion of the faith from the next and neere nations: the like conceit hath Caietan in his Commentarie, by the ends of the world, vnderstanding externa regionis, the extreame parts of the region, from whence the inward parts might receiue the preaching of the Gospel.

p. 4714. Lyranus addeth further, that though not by the Apostles themselues, yet by their disciples, while the Apostles were yet liuing, the Gospel was preached, as by S. Savinian and those which came with him, in Fraunce, and to the vtmost coasts of the Ocean: and so in other places of the world, other disciples sent by the Apostles might preach, whether they themselues in person came not.

5. Pet. Martyr also hath this caution, that wheras the fathers and auncient writers doe speake of diverse nations called to the knowledge of Christ: their meaning is, that then the faith in such nations, was receiued publikely ex magistratuum instituto, by the authoritie of the magistrate, which was not seene in the Apostles times: when as the Magistrates were enemies to the Christian faith.

6. Adde hereunto that many nations, which then had the Gospell preached vntounto them, for their vnthankefulnesse were depriued of that benefit, and so fell to Pagan idolatrie againe: as here in England after the Christened Brittans succeeded the heathenish and idolatrous Saxons: Now all these cautels beeing layd together, it may safely be affirmed, that the Gospell of Christ was preached to the whole world in the Apostles time: so that the Lord shall not neede to send new Embassadors and Apostles, as before, to preach the Gospell to the world: and yet we denie not, but that toward the comming of Christ the knowledge of the Gospell shall be reviued, and be more plentifull, then many yeares before, by the industrie of faithfull and zealous pastors, which shall beat downe the superstitious idolatrie of the newe Romanists, as the Apostles did the heathenish idolatrie of the old Romanists: which thing we hauehave seene fulfilled in this age, beginning at the first preaching of Luther vntounto this time.

7. And thus I conclude this point with that excellent obseruation of Chrysostome, The Gospell to the world within the space of 20. or 30. yearesthat the Gospel of Christ was speedily published to the whole world, in the space of 20. or 30. yeares: which cannot be said of any other sect or heresie whatsouer, that it should in so short a time goe ouer the world: But whereas the Mahumetan profession may be here obiected, that it dispersed it selfe into many places in a short time: Pet. Martyr maketh this answear: that they build vponupon a foundation layd before, for they acknowledge God the creator of heauen and earth: they beleeue the immortalitie of the soule, and the resurrection of the bodie: and the errors which they hold, they either receiue from the Iewes, or they are a relique of the Arrians, as in that they affirme Christ to be a great Prophet, yet a creature: and this may be the reason, of the easie proceeding and fast encreasing of this sect: whereas the Gospel which the Apostles preached was altogether contrarie to the profession of the Heathen in eueryevery point: But I thinke it may better be answeared that neither the Mahumetan, nor Popish sect, nor any other, was euer so generally receaued, as the Gospel preached by the Apostles, not yet in so short a time: for Mahomets religion was diuerse hundred yeares in hatching, before it attained vntounto that rule and dominion, which now it hath: it is now about a thousand yeares, since the first beginning thereof.

Quest. 28. How God prouoked the Iewes to enuie by the Gentiles. v. 19.

1. Where the Apostle saith, I demaund, did not Israel knowe, &c. Concerning the occasion of these words, 1. Chrysostome thinketh this is an other proofe, that the Iewes were not ignorant of the preaching of the Gospel, by their emulation and enuie conceiued against the Gentiles: and so he applieth both the former interrogation, hauehave they not heard, and this, to the Iewes: so also Martyr: likewise Beza, Gryneus, and Iunius lib. 2. paral. 19. supplying here the word (God:) hath not Israel knowne God, doe make this another obiection touching the Iewes: that though they hauehave heard of the Gospel, yet they might be ignorant of God, that sent preachers vntounto them, and so by their ignorance might be excused: but there was no doubt at all to be made, whether Israel knew God, beeing the knowne worshippers of God. 2. Tolet thinketh that all this which followeth is a continued proofe of the calling of the Gentiles. 3. But I preferre Origens exposition, that S. Paul spake before of the Gentiles, and now of the Iewes: shewing that they were inexcusable, and this thing, with it is asked, whether they knew, is the preaching of the Gospel, and consequently the vocation of the Gentiles, which they could not be ignorant of, as S. Paul proo…eth by the contrary effects before prophecied, of their emulation & enuie against the Gentiles: thus Haymo, Osiander, Pareus, Piscator, Faius.

p. 4722. Did not Israel knowe, &c. The answear is here affirmatiue, yes, they did knowe: how then saith the Apostle, 1. Cor. 2.8. If they had knowne, they would not hauehave crucified the Lord of glorie: we must answear here by a distinction, that they had a literall and superficiall knowledge, but they knewe not this mysterie in truth: it was not vera & salutaris cognit…, a true and sauing knowledge.

3. I will provoke you to envie, &c. Not that God properly is the author of envie and hatred: but thus to be vnderstood. 1. occasionaliter, by way of occasion: because God conferred his benefits vponupon the Gentiles, which angred the Iewes, as Act. 13.44. the Iewes were full of envie, when they saw the Gentiles to followe the Apostles, Haymo. 2. God is the author of this envie, per accidens, accidentally: as the light of the Sunne delighteth found and perfit eyes, but it offendeth the weake and dimme sight: so the light of the Gospell offendeth the blind and perverse heart, Gryneus. 3. and the Lord is the author of this envie and emulation, as it is a punishment, Mart. as the Lord saith in the same place, Deut. 32.21. They hauehave mooued me to iealousie with that which is not God, and therefore I will mooue them to iealousie with those which are no people. 4. and in respect of the ende it is of God, that the Iewes by this emulation may in the ende be prouoked to beleeue in Christ: like as a mother to bridle the insolencie and wantonnes of the child, will seeme to cast him off and adopt a stranger, that the child may hauehave more grace, Chrysost. or the mother will giuegive the childs meat to the dogges, which he playeth with, that he may learne to make more of it, Osiander.

4. But it will be here obiected, that Moses in that place speaketh of the idolatrie of the people, for the which the Lord would cast them off: but at Christs comming, they were not idolaters: M. Calvin answeareth that although they committed not visible idolatrie, yet they were guiltie of a greater sinne, in that they refused the Lord of life. 2. and whereas the Iewes worshipped God with externall rites and sacrifices, after their tearme and date was out, and added many superstitious rites of their owne: herein they were idolaters: for as well an idole may be set vp in the minde, as in a sensible image of woode or stone, Mart.

5. The Gentiles are said not to be a nation. 1. not onelyonly in the opinion of the Iewes, which counted them as no people in respect of themselues: for euen our Blessed Sauiour calleth them dogs, Matth. 15.26. It is not good to take the childrens bread, and giuegive it vntounto dogges. 2. nor yet neede we excuse this tearme with Origen, that they are called no nati…, because the beleeuing Gentiles were not vna gens, one nation, but a nation of nations. 3. but they are so called, because the Gentiles, while they were strangers from God, as they counted the true God for none, so the Lord held them as no people, beeing without the knowledge and worship of God.

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

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

1. Whereas the Apostle before sunderly had alleadged Scripture to prooue the vocation of the Gentiles, by the preaching of the Gospel vntounto them, and the reiection of the Iewes: this testimonie which now he citeth is bipartitum, twofold: the former part sheweth the vocation of the Gentiles, the other the obstinacie of the Iewes and thereupon their reiection.

2. Isaias is said to be bold: that is, as M. Calvin following Chrysostome, he doth … loqui, speake openly, not couertly: but rather, he speaketh confidently, not fearing the persecutors which were set before him, as Origen according to that saying of S. Stephen, Act. 7.52. Which of the Prophets hauehave not your fathers persecuted, &c. which shewed before of the comming of the Iust.

3. Some doe more particularly referre it to that kind of death, which Isay was put vntounto in beeing cut asunder with a saw, Haymo, gloss. ordinar. Gorrhan. but we need not descend to that particular: Origen here further observeth well, that it was not with the Prophets … some thinke, nescubant quid dixerunt, that they knewe not what they said, but spake as … beside themselves: for Isay here vnderstood what he said, and knewe what trouble would … rise vponupon this so euident a prophesie of the vocation of the Gentiles: yet he will not … his peace.

4. But touching the allegation of these words, some small difference there is p. 473S. Paul neither exactely followeth the Hebrewe text, nor yet the Septuagint, as Erasmus obserueth, and as may appeare vntounto him that will compare them together: but he taketh the sense: 1. the order is somewhat inverted, for Isay 65.1. the first part of the sentence, I was found of them that sought me not, is there the latter: and the latter here, I was made sacrifest to them that asked not after me, is there the first. 2. The word in the Hebrewe which S. Paul translateth, I was made foreign, manifest, is there nidrashti, not, I was sought for of them that asked not after me: for how can that be: but I caused them to seeke me, as Beza and Pagnine obserue.

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

1. Concerning the reading of these words. 1. the Greeke preposition foreign, may as well here signifie, against, as Beza and Erasmus, as vntounto: for this is spoken indeede not for or vntounto, but against Israel. 2. the word foreign, the Latine translator interpreteth, incredulous or not beleeuing: rather, disobedient and immorigerous, Beza: contentious, as the Syrian interpreter: for the Hebrew word is sorer, which signifieth the rebellious, Psal. 68.6. 3. the other word foreign, gainsaying, as Origen obserueth, the Septuagint hauehave, and not the Hebrew: Calvin thinketh that the Apostle expresseth the Hebrew word (sorer) by these two, rebellious, and gainesaying: so also Beza: But Iunius parall. 19. thinketh rather, that the Apostle doth foreign, compendiously, in one word expresse the Prophets meaning, which is set forth in many words in that place, Isa. 65.3. a rebellious people, which walketh a way that is not good after their owne imaginations, a people that prouoke me euer to my face, &c. all this the Apostle comprehendeth in these two words, rebellious, and gainsaying.

2. By all the day. 1. Origen vnderstandeth litterally the day, wherein Christ did hang vponupon the crosse, &c. and so a part is taken for the whole, gloss. ordinar. but then it should not hauehave beene said, all the day. 2. Haymo interpreteth it to be the whole time Dominicae predicationis, of the Lords preaching, vntounto his passion. 3. But Oecumenius better taketh it for all that time, which went before, since they came out of Egypt: so also Gryneus with M. Calvin and others vnderstand, all that time, since the Lord begunne to take speciall care of this people: and thus the Prophets vse to speake, as Ierem. 7.13. I rose vp earely to speake vntounto you, &c. but ye would not heare: toto tempore legis Mosaicae, all the time of the law of Moses, Lyran.

3. I stretched out my hands. 1. not vponupon the crosse, as Origen and Ambrose, for Christ said before he suffered, that he would hauehave gathered them together, as the henne her chic…us, but they would not, Martyr. 2. neither is thereby onelyonly signified the miracles which Christ shewed, and the benefits bestowed vponupon them, as Haymo: and as Gorrhan by the extending the left hand, signifieth their protecting from euill, and by the right hand the colla… of benefits. 3. But hereby we vnderstand generally all those meanes, which the Lord vsed, not onelyonly by his benefits, but by his threatnings, promises, preaching of his word, whereby he would hauehave called them to repentance. Pareus.

4. Yet they were still a rebellious, and gainsaying people: rebellious in heart, and gainsaying in their mouth: contrarie to those two speciall works of grace before spoken of, the … of the heart, and the confession of the mouth, Pellican: so here three sinnes are set … in the people; their ingratitude, that regarded not Gods merciemercy in calling them; … incredulitie in their rebellion, obstinacie in gainsaying: three vertues also are described … seruants of God the Prophets; their patience in suffering, signified by the stretching out of their hands; their perseverance, all the day; the cause for the which they suffered, against a rebellious, and gainsaying people.