Commentary on Romans, Biblical exegesis 1 · Chapter 10 · Section 5
5. Places of controversie.
Controv. 1. Against inherent iustice.
v. 3. They beeing ignorant of the righteousnesse of God, &c. Stapleton Antidot. p. 601. contendeth, this place to be vnderstood of inherent, not of iustice imputed: for that which is imputed (saith he) is not giuen, neither receiueth he any iustice, to whom it is imputed onelyonly, but remaineth still wicked in himselfe.
Contra. 1. The righteousnesse, which is inherent in a man, is the righteousnesse of works, which the Apostle calleth their owne righteousnesse, but the righteousnesse of God, is not the righteousnesse of workes, but that which is of faith: as the Apostle sheweth, v. 6. there he calleth that the righteousnesse of faith, which here he nameth the righteousnesse of God, but this is no other then righteousnesse imputed: now faith is imputed for righteousnesse without workes, Rom. 4.5, 6. thus then the argument is framed: the righteousnesse of God is the righteousnesse of faith: this is prooued, both out of this place, v. 4. and c. 3.22. the righteousnesse of God by faith: but the righteousnesse of faith is by imputation, c. 4.5, 6. therfore the righteousnes of God, is righteousnes imputed.
2. That iustice is not onelyonly giuen, which is actually conferred, but that also which is accounted and imputed: as the debt which is freely pardoned is as fully discharged, as if the debt were paied: and they which are iustified by righteousnesse imputed, remaine not wicked, because they are counted righteous in Christ, beeing iustified by faith: and are sanctified in some measure, and so are regenerate, and become new, beeing mortified vntounto sinne: by which their mortification and dying vntounto sinne, they are not iustified before God, but onelyonly by faith in Christ.
Controv. 2. Against the workes of preparation, which are done without faith.
v. 4. Christ is the ende of the law: Here Chrysostome well noteth that if Christ be the end of the lawe, it followeth, that, qui Christum non habet, etsi legis iustitiam habere videatur, eam tamen non habeat, he which hath not Christ, though he seeme to hauehave the righteousnesse of the lawe, yet he hath it not, &c. without Christ then, and faith in him, there is no true righteousnesse before God: for without faith it is impossible to please God, Heb. 11.6. what is become then of the Popish workes of preparation, which should goe before iustification? as though a man hauing not faith, yet by his workes might prepare and make himselfe fit for iustification following: for all such workes, which come before faith, and so are not sanctified in Christ, are before God no better then sinnes.
Controv. 3. That it is impossible for any in this life to keepe the lawe.
v. 5. The man that doth these things shall liue thereby: 1. Hence it is euident, that no man can performe the lawe in euerie point: for the lawe requireth perfect obedience in all things: and as he that keepeth it shall liue thereby, so he that fayleth in any part thereof, is vnderunder the curse of the lawe, as S. Paul sheweth, Galat. 3.10.
2. If it be answeared, that it is impossible to keepe the lawe by the power onelyonly of freewill, but by grace it is possible to be kept, S. Iohn sheweth that euen the regenerate by grace are not without sinne, 1. Ioh. 1.8. and consequently they transgresse the lawe: … sinne is the transgression of the lawe, 1. Ioh. 3.4.
3. And whereas Stapleton obiecteth, antid. p. 637. that then this should be a ridiculous, deceitfull, and idle promise, He that doth these things shall liue thereby, if none were able to doe them: and it were like as a father should promise his sonne an inheritance, if he could get a kingdome, which were impossible for him to doe.
Contra. 1. Though the condition be impossible to vsus to be fulfilled, yet is it possible in Christ, who hath performed the perfect obedience of the lawe. 2. and though it be not possible to keepe the lawe perfectly, yet by grace we are made able in some measure to keep the lawe, and the rest where we faile, is supplied by the perfect obedience of Christ. 3. neither is the example like, for the sonne is not bound by any dutie to fulfill that condition: but we are debters vntounto God, for the keeping of the lawe: which if it be now impossible, it is mans owne fault, who in his creation was made righteous, and endued with sufficient strength to keepe the law: See further hereof, Synops. Centur. 4. err. 63.
Contr. 4. Against the doubting of saluation.
v. 6. Say not in thine heart, who shall ascend, &c. 1. The Apostle sheweth the contrarie effects of the lawe and Gospell: they which depend vponupon the righteousnesse of the law are continually in doubt, how they shall come to heauen, and how they shall escape hell: but the righteousnesse of faith remooueth all these doubts: because their faith is grounded vponupon the word of God, which teacheth them, that Christ ascended into heauen for them, and that he died for them, they neede none other to ascend to prepare them a way into heauen, not to descend to suffer death, and deliuer them from hell.
2. There is not then any question remaining in the faithfull of their saluation, either debitando, by doubting, how they shall goe to heauen, or trepidando, in beeing afraid of hell… but because our faith is not here perfect there may be some strife and wrastling in the soule betweene the assurance of faith, and carnall infirmitie: sometime the faithfull may aske question, luctando, in wrestling and striving against carnall distrust, saying, if God be with vsus, who can be against vsus? but at the length faith prevayleth and triumpheth, resoluing that with the Apostle, who shall separate vsus?
3. But here we must make a difference of feare: faith expelleth not all feare, but onelyonly the slauish and seruile feare of hell and damnation, ioyned with distrust and torment of conscience: yet a filiall feare and reverent awe of God remaineth in the servants of God: which is chiefely for the time past, they feare to offend so gracious a God, and mercifull a father, they feare not for the sinnes alreadie committed, which they are assured are forgiues … Christ.
4. And this assurance and firme perswasion of saluation the Apostle insinuateth afterward, where he speaketh in the second person to euerie faithfull person, If thou shalt confesse with thy mouth, &c. thou shalt be saued: signifying thus much that euerie one examining himselfe by the beleefe of his heart, and confession of his mouth, may vndoubtedly conclude that he is saued. This maketh against the Popish vncertaintie and doubting of saluation: Whereof see more, Synops.
Controv. 5. Against vnwritten traditions.
v. 8. This is the word of faith which we preach, &c. The Apostle here sheweth that the Gospel which he preached was agreeable to the Scriptures, he preached no other thing, then he here writeth: and he writeth nothing but was consonant to the old Scriptures: as Irene… thus testifieth, per Apostolos Evangelium pervenit ad nos, &c. by the Apostles the Gospell came vntounto vsus, which they then preached, but afterward by the will of God, in the Scriptures they deliuered, fundamentum & columnam fidei nostra, the foundation and piller of our faith, &c. lib. 3. c. 1. The Romanists then may be ashamed to flie vntounto that vile and base refuge of the old Manichees, to say, that the Apostles preached some things, and committed other to writing: See Synops.
Controv. 6. Against freewill.
v. 8. The word is neere thee, &c. Erasmus in his defense of freewill against Luther, vrgeth this place, to shew the power and strength of freewill in keeping the commandements: and he presseth those other words of Moses, non est suprate, it is not aboue thee, that is, beyond thy strength.
Contra. 1. But the Latine translator there fayleth in the rendring of the right sense of the words: which are, is not hid from thee, not, which is not aboue thee. 2. he speaketh of the facilitie of the commandements, not by the power of freewill, but by faith in Christ, who hath fulfilled the law for vsus, and by whose grace we are enabled in some good measure to keepe the commandements of God, which are not greeuous vntounto vsus which are iustified by faith and sanctified by the spirit. 3. and if it be admitted, that Moses there speaketh of the law: his meaning onelyonly is, that the knowledge of the law, was not hid from them, neither was it farre off, that they had neede fetch it from heauen, or from the vtmost partes of the Sea, it was present with them, and continually in their mouth, beeing rehearsed by the Priests, and Levites: so that nulla ignorantiae excusatio sit reliqua, their remained no excuse of ignorance: thus Luther answeareth Erasmus: and Bellarmine also acknowledgeth, that Moses there speaketh, de facilitate non observandae, sed cognoscendae legis, of the facilitie of knowing, not doing the law, lib. 5. de grat. c. 6.
Controv. 7. Against Limbus Patrum, that Christ went not downe thither to deliuer the Patriarkes.
v. 7. Say not, who shall descend into the deepe: that is to bring Christ againe from the dead: the ordinarie glosse would inferre vponupon these words, that Christ descended into Limbus to fetch the Fathers from thence: for he that saith, who hath descended, in a manner denieth, that none descended thither, and so not the Patriarks, and consequently neither Christ, who descended not, nisi pro illis liberandis, but to deliuer them.
Contra. 1. But Lyranus refuseth this interpretation vponupon these two reasons: because it is neither agreeable to that place of Moses, Deuter. 30. which will beare no such sense: nor yet vntounto the words following: where he expoundeth, the descending into the deepe, of the raysing of Christ from the dead: v. 9. 2. Some of our owne expositors, doe interpret this clause, descending into the deepe, thus, that Christ subierit infer… dolores, hath vndergone the verie dolours of hell for vsus, Calvin: Martyr expoundeth it of the place of hell: as if one of curiositie should aske who should goe downe to hell to certifie vsus, that Christ hath ouercome hell and damnation for vsus. some vnderstand it of the graue, as Lyranus, Osiander: to say, who shall descend into the deepe is all one, as to denie, that Christ is risen from the dead: but Moses for the deepe, saith (Sea) which cannot properly be taken for the graue. Some thinke that by going to heauen, and descending to the deepe, are meant things of great difficultie, and impossible, to shew that the Gospel requireth no such thing of vsus, to goe to heauen or hell: Faius: But beside this last, it may be added further, that by the confession of the death of Christ we are consequently deliuered from the feare of descending to hell, that is, of beeing condemned: because by Christs death we are deliuered from the feare of hell, so that he which remaineth stil fearefull of hell, doubteth of the truth of Christs death and resurrection: to this purpose Pareus: See before qu. 12.
Controv. 8. Whether the righteousnesse of faith, and the righteousnesse of the law, be one and the same, or contrarie the one to the other.
1. Stapleton affirmeth them to be the same, Antidot. p. 618. by these arguments. 1. the law leadeth vsus to no other righteousnesse, but to the righteousnesse of the law: but it leadeth also to faith in Christ: therefore faith in Christ is that righteousnesse. 2. the end of the law is the righteousnesse of the law, and Christ is the end of the law, therefore faith in Christ is the end of of the law. 3. that which is perfect and imperfect, doe not differ in kind, as an infant, and a man of perfect age: the iustice of the law is imperfect, the iustice of faith perfect, they then differ no otherwise.
Contra. 1. The law directly intendeth the iustice of the law, and indirectly it leadeth vntounto Christ: so it is false, that it leadeth and directeth onelyonly to the iustice of the law: it leadeth vsus vntounto the righteousnesse of the law one way, by the proper scope and intent thereof, and to Christ an other way, indirectly, and by an accident, because when we see our weaknes in performing of the law, we are driuen to seeke vntounto Christ, that hath kept the law for vsus. 2. the same answer serueth for the next obiection: Christ is the end of the law, one way, as is said, and the righteousnesse of the law, an other. 3. they differ rather as a thing perfect and imperfect of two diuerse kindes, not as an infant, and a man of yeares, but as reasonable and vnreasonable creatures; they agree onelyonly in generall, they are both a kind of iustice, and hauehave one efficient cause, God is the giuer and worker of the one iustice, and of the other; but they differ in the seuerall properties, the one is imputed, the other inherent, and is by faith, the other by workes.
2. Neither yet doe these two kinds of righteousnesse differ, as contrarie the one to the other, as some thinke: 1. one good thing is not contrarie to another, but both the righteousnesse of the law, and of faith are good. 2. neither doth God command contrarie things; but both the iustice of the law, and of faith are commanded. 3. and one contrarie doth expel an other: but the righteousnesse of the law doth necessarily follow and accompanie faith, (though not to be iustified by it) as sanctification doth accompanie iustification.
3. Neither doe they differ onelyonly ratione, non re, not in the thing or indeed, but in a certaine respect, as Gryneus saith they are vna specie, of one and the same kind, and that the distinction and difference betweene them is not realis, sed rationis, is not reall, but rationall: as the Peripaterike Philosophers doe make morall vertue, and vniuersall iustice one and the same, re & subiecto, in the matter it selfe and subiect, and to differ onelyonly, ratione in a certaine respect: for as it is considered as an habite of the word, it is called vertue, but as it giueth vntounto eueryevery one his own, it is iustice: so (he thinketh) these two kinds of iustice do differ, not in nature and substance, but onelyonly in a certaine respect and rationall difference. But vnderunder correction of so worthie a man, there is a greater difference then thus, betweene the the iustice of the law, and the iustice of faith. 1. Gryneus himselfe confesseth in the same place, that they differ subiecto, in the subiect: for the iustice of faith, is subiective, in Christ, by way of a subiect, the iustice of the law hath man for his subiect: therefore they differ otherwise, then in a diuerse respect. 2. that which differeth in forme, matter, qualitie, subiect, differeth more, then onelyonly in a certaine respect. But the iustice of the law, and of faith differ in all these: 1. in forme, the iustice of the law saith, doe this, and thou shalt be saued; faith saith, beleeue onelyonly, &c. 2. in matter they differ, the one consisteth of workes, the other of faith. 3. in qualitie, the one is imperfect, the iustice apprehended by faith is absolute and perfect. 4. in subiect, the iustice of faith is imputed vntounto vsus, beeing inherent in Christ, the iustice of the law is inherent in man and not imputed.
4. Wherefore these two iustices, 1. are neither one and the same, as Stapleton. 2. nor contrarie. 3. not differing onelyonly in a certaine respect, as Gryneus. 4. but they differ, as diuers species or kinds of the same gender; they are both iustice, but the one inherent, the other imputed, the one consisteth in doing, the other in beleeuing. Par. dub. 5. and Pet. Mar. will hauehave them differ, as in Logike, the difference, and propertie of a thing; the difference is that which giueth essence vntounto a thing, as Christs iustice applied by faith maketh our iustification, the propertie, is that which followeth the nature of a thing; and so the iustice of the law in our holines and sanctification doth follow necessarily our iustification by faith.
Controv. 9. Whether the righteousnesse of the law, and that which is by the law, doe differ.
Pererius disput. 2. maketh three kinds of iustice. 1. one is iustitia legis, the iustice of the law, or the law of iustice, which is that iustice, when God by his grace doth helpe vsus to fulfill the law. 2. the iustice of faith is that, which is giuen vntounto those, that beleeue in Christ. 3. iustitia ex lege, iustice by the law, is that which a man doth of himselfe, without faith and grace, onelyonly by the strength of freewill; and this is that iustice, which the Apostle here setteth against the iustice of faith. This distinction also hath Stapleton making the like difference betweene iustitia legis, and iustitia ex lege, righteousnesse of the law, and righteousnesse by the law, and Bellarmine, as is before alleadged, qu. 29.
Contra. 1. As the righteousnesse of faith, and by faith, with Saint Paul are one and the same, as Rom. 4.11. it is said to be of faith, foreign, and here v. 6. righteousnesse which is by faith, foreign: so neither doe the righteousnesse of the law, and by the law differ: for both of them hauehave the same definition: he that doth the law, shall liue thereby: so that these termes of the law, by the law, through the law, in the law, in the matter of iustification are all one and in effect the same: as that which he calleth the righteousnesse foreign, of the law, Rom. 8.4. the same is foreign, by the law, c. 10.5. foreign, through the law, Gal. 2.21. foreign, in the law, Gal. 10.11.
1. Concerning that distinction, it faileth in one of the parts thereof: for that which they call iustitiam ex lege, righteousnesse by the law, which a man doth without grace and faith onelyonly schooled by the law, and mooued by the terrour thereof, that is no iustice at all: for the law is holy and good, Rom. 7.12. and the workes thereof holy and good, but without faith and grace no man can doe any good thing: neither doth Saint Paul dispute of any such imagined iustice, but euen of those workes of the law, which are done by men sanctified by grace, as the Apostle giueth instance in Abraham and Dauid sanctified men, Rom. 4. who yet by the workes of grace were not iustified.
3. Indeed Augustine hath such a distinction, betweene the righteousnes,lib 3. cont. 2. ep. Pelag c. 7. legis, of the law, which is fulfilled in vsus by grace, and ex lege, by the law which is that righteousnesse, which a man worketh by his owne freewill: as is before alleadged, qu. 29. But Augustines meaning is not, that a man is iustified by either of these kinds of righteousnesse, therefore that distinction, as he vseth it, is impertinent to this purpose: for we affirme, that the righteousnesse of the law, whereby they pretended to be iustified, is indifferently called, of the law, or by the law: and the Apostle herein maketh no difference.
4. And as for that exact righteousnesse which the law requireth, which indeed is that which is called iustitia legis, the righteousnesse of the law, it is no otherwise fulfilled in vsus, then by faith in Christ, Rom. 8.4. the faithfull also receiue grace by the spirit of sanctification to keepe the law in some measure: but they are said rather to walke according to the law, and in Saint Iohns phraise, foreign, according to the commandements, then to fulfill or keepe the law and commandements.
Controv. 10. That Baptisme doth not giuegive or conferre grace.
v. 8. This is the word of faith, &c. The ordinarie glosse out of Augustine doth inferre hence, and out of that place, Ioh. 15.1. Yee are cleane through the word, &c. that it is not the water which saueth in baptisme, but the word: for he saith not, ye are cleane because of baptisme, but through the word: detrahe vorbum, &c. take away the word, and what is water but water: accedat verbum ad elementum, &c. let the word come to the element and it becommeth a Sacrament, vnde est ista tanta virtius aquae, &c. where is this great vertue of the water, that it toucheth the bodie, and the heart is washed, nisi faciente verbo, &c. but because the word worketh; not because it is rehearsed, but beleeued, &c. this iudgement of Augustine here cited in the glasse is agreeable to Saint Pauls doctrine, Ephes. 5.26. cleansing it by the washing of water through the word: the water then washeth not of it selfe, but by the word: then the element it selfe-confesseth not grace, as the Romanists hold: See further, Synops. Centur. 2. err. 69.
Controv. 11. Against the dissembling of our faith and profession.
v. 9. If thou shalt confesse with thy mouth, &c. It is then necessarie to confesse the faith of Christ, which is beleeued in the heart, contrarie to the opinion of the Libertines, which renew the old error of the Priscillianists, and Carpocratian heretikes, which thought it lawfull to dissemble their faith before the Magistrate: so doe the familie of louelove, the Libertines of these daies: and such carnall Gospellers, which thinke it sure for them to goe vntounto the Popish Masse, and other superstitious rites, keeping their conscience to themselues: they are the Nicodemites of these daies: But the Apostle reprooueth them all, requiring this as necessarie vntounto saluation to confesse Christ with the mouth: And our Sauiour saith, that who so is ashamed of him here, he will be ashamed of him in his kingdome, Mark… 38.
Controv. 12. That faith is not onelyonly in the vnderstanding.
The Romanists (as namely Bellarmine) doe affirme, that faith onelyonly hath the seate in the intellectuall part: lib. 1. de. iustificat. c. 6. and so they hold faith to be an act onelyonly of the vnderstanding: Rhemist. annot. 2. Cor. 13. sect. 1.
But the contrarie is euident here: the Apostle saith, with the heart man beleeueth, &c. now the heart is not the seate of vnderstanding, but of the affections: and yet the heart is taken according to the phrase of Scripture, not for that vitall part of the bodie, but for the soule and all the faculties thereof: wherefore though knowledge and vnderstanding be requisite vntounto faith, yet the principall part thereof, is an assured confidence and beleefe which is in the heart and affections, not in the braine onelyonly and vnderstanding. See further Centur. 4. err. 48.
Controv. 13. The Scriptures the onelyonly sufficient rule of faith.
v. 11. For the Scripture saith, &c. S. Paul hether to hath prooued the whole doctrine of saith by him deliuered by the testimonie of Scripture: and Act. 26.22. he professeth, that he taught none other things, then Moses and the Prophets did: we are then onelyonly in matters of faith to hauehave recourse vntounto the Scriptures, not vntounto vnwritten traditions, whether the Papists would send vsus, for they are vncertaine, mutable, variable, and therefore can be no rule of faith.
And further, whereas the Apostle addeth, the Scripture saith, as before c. 9.17. hereby that cauill of the Iesuites is remooued, which say that the Scripture is mute and dumbe, and cannot be a iudge of controversies: but the Apostle saith, the Scripture speaketh, that is, God speaketh in the Scriptures, and it speaketh and proclaimeth the truth to eueryevery one; therefore it is not a dumbe but a speaking iudge: and therefore is sufficient to determine all controversies of religion, and matters of faith: See further Synos. Centur. 1. err. 5.
Controv. 14. How the Apostle saith, there is no difference betweene the Iew and the Grecian. v. 12.
Obiect. The Apostle before gaue the prioritie vntounto the Iewes, c. 1.17. to the Iew first, and also to the Grecian: how then doth he say here, there is no difference.
Ans. 1. We must distinguish the times: there was in the old Testament a difference made, because the Lord then had made choise onelyonly of Israel, before all the people in the world, but now vnderunder the kingdome of the Messiah, this difference is taken away: Christ hath broken downe the wall of part…ing, and of both made all one: so distingue tempora & concilaibis. Scripturas, distinguish the times, and you shall reconcile the Scripture: Pareus.
2. Adde hereunto, that because euen at the first preaching of the Gospel, the Iewes had a preheminencie, and the Gospel was first offered vntounto them, the distinction of times will not fully satisfie: the Iews were not preferred, quoad bona gratia, in respect of spiritual grace, but quoad praerogativam, &c. in respect of some prerogatiues they had, which S. Paul sheweth what they were, Rom. 3.2. and c. 9.5.6. Gorrhan.
Controv. 15. Against the maintainers of Vniversall grace.
Obiect. Whereas the Apostle saith, v. 12. rich vntounto all, he may seeme to fauour their opinion, which hold, that God hath vniuersally and indifferently decreed to shewe merciemercy vntounto all, and so in his owne purpose he hath not reiected any.
Answ. We must vnderstand the Apostle here not to speake absolute, absolutely of all in generall, but with these two qualifications: he speaketh of all distributive, by way of distribution, all both Iewes and Gentiles: he is rich to all not in particular, but of what nation or kindred whatsoeuer, Iew, or Gentile: for that the Apostle taketh vponupon him to prooue, that not to the Iewes onelyonly, but to the Gentiles also the promises of merciemercy in Christ doe belong: secondly the Apostle nameth (all) limitate, with a certaine limitation, vntounto all that call vponupon him, that is, all beleeuers, for they onelyonly call vponupon God, that doe beleeue in him.
Controv. 16. That faith iustifieth not by the act thereof, but onelyonly as it apprehendeth Christ.
Whereas the Apostle saith, v. 13. Whosoeuer calleth vponupon the name of the Lord shall be sa…, &c. Bellarmine would hence inferre, that faith doth not iustifie, relative, by way of re…ation vntounto Christ, by beleeuing in him, but in seeking, asking, invocating, as here the Apostle saith: lib. 1. de iustific. c. 17.
Contra. 1. The Apostle saith not, neither can it be concluded out of his words, that we are saued by calling vponupon God, but invocation is a sure note and argument of saluation, because it is an euidence of their faith, whereby they are iustified and saued. 2. but faith iustifieth onelyonly passiuely, as it apprehendeth Christ, not actively, in respect of the work and merit thereof: for we are iustified by the righteousnes of God, by faith in Christ, Rom. 3.22. but the act and work of faith is a part of mans righteousnes, not of Gods, therefore so faith iustifieth not; but as it apprehendeth the righteousnes of God in Christ: See further Synops. Centur. 4. err. 53.
Controv. 17. That faith onelyonly iustifieth, not invocation.
Bellarmine out of this place, whosoeuer calleth, &c. would confirme an other of his errors, that faith pro parte sua, for it part iustifieth, if other things be not wantings for saluation is here ascribed to invocation: lib. 1. de iustif. c. 12.
Contra. 1. The same answer may suffice: for here saluation is not ascribed vntounto invocation, neither doth the Apostle shew, how, but who they are which shall be saued, namely, they which call vponupon him, which is an act and effect of faith: for without faith, there is no invocation: the argument then followeth not, they which call vponupon God shall be saued, therefore for their calling vponupon God they shall be saued: for this were like, as if one should reason out of these words of S. Paul, Act. 27.31. Except these abide in the shippe, ye can not be safe: all that did abide in the shippe were safe, therefore because they did abide in the shippe, they were safe: for the shippe brake, and some were saued by swimming, some vponupon boards, and other pieces of the shippe.
Controv. 18. Against the invocation of Saints.
v. 14. How shall they call on him, in whom they hauehave not beleeued, &c. This place is strongly vrged against the Popish inuocation of Saints by our Protestant writers, as Pareus, Faius, and others: for if we are to call vponupon none, but in whom we must beleeue, and we are onelyonly to beleeue in God, Ioh. 14.1. Ye beleeue in God, beleeue also in mee, it followeth that God onelyonly must be called vponupon.
The Rhemists in their annotation here answer by a distinction of beleefe: that none can inuocate Christ as their Lord, and Master, vnlesse they beleeue him so to be: but they may trust also in Saints, that they can helpe them, and so also may beleeue in them, as their helpers: and this phrase (they say) to beleeue in men, is found in Scripture, as Exod. 14.31. they beleeued in God, and in Moses, for so it is in the Hebrew.
Contra. 1. Seeing the Scripture curseth him that trusteth, or putteth any confidence in man, Ierem. 17.5. how can Papists escape this curse, that are not ashamed to professe their trust and confidence in man. 2. though that in the Hebrew phrase the preposition (beth) which signifieth (in) be vsed, yet it is no more, then is expressed in the Latine phrase in the datiue case, and so the Latine translator, well obserueth, crediderunt Deo & Mosi, they beleeued God, and Moses: the meaning is no more then this, that they beleeued Moses as a true Prophet of God, that it came to passe, as he had foretold. 3. and seeing all our faith and confidence must be grounded vponupon the Scripture, but in the Scripture men hauehave no warrant to trust in Saints, that they can helpe them, this is but a vaine confidence. 4. Neither are there diuers kinds of a religious beleefe and confidence: there is a ciuill kind of assurance, which is the good perswasion, that one may hauehave of another: but all our religious beleefe must be onelyonly setled vponupon God. 5. And so to conclude, Augustine saith in Psalm. 64. non potest esse Deo grata oratio, quam ipse non dictavit, &c. that prayer cannot be acceptable to God, which he (that is Christ) hath not indited: But Christ hath not endited any praier vntounto any but vntounto God onelyonly: therefore that forme of prayer is onelyonly acceptable to him: See further hereof in D. Fulkes answer to the Rhemists vponupon this place.
Controv. 19. That we must pray with confidence and assurance.
Mr. Calvin also vponupon these words, how shall they call on him, in whom they hauehave not beleeued, &c. confuteth the opinion of the schoolemen…, qui se dubitanter Deo offerunt, which doubtfully offer their prayers to God: and so Bellarmine saith, that it is not necessarie for a man in his prayer to beleeue and be perswaded that God will heare him. lib. 1. de …onis operib. c. 9.
Contra. But the Apostle here requireth an assured beleefe in him that prayeth: and our Sauiour saith, Whatsoeuer ye desire, when ye pray, beleeue that ye shall hauehave it, and it shall be don vntounto you, Mark. 11.24. See further Synops. Centur. 4. err. 88.
Controv. 20. Against the vaine pompe of the Pope of Rome in offering his feete to be kissed.
v. 15. How beautifull are the feete, &c. This maketh nothing at all to countenance the pride of the Romane Antichrist, who hath offered his feete to be kissed of Kings and Emperours. 1. the Prophet first, and the Apostle following him, meaneth not any such particular gesture to be offered to the feete, but by a figure is vnderstood the reuerence due to the person of those which preached the Gospel: and this rather confoundeth the pride of the Pope and his Cardinals, that ride in state on their trapped horses, whereas the Apostles trauailed on foote, preaching as they went: and therefore it is saide, how beautifull are the feete. 2. and this honour is onelyonly belonging to them which preach the Gospel: but the Pope and his Cardinals are so farre from preaching the Gospel, that they by all meanes suppresse it, and persecute with sword and fire the professors of it: Martyr. See hereof more Synops. Centur. 2. err. 29.
Controv. 21. Against humane traditions.
v. 17. Faith commeth by hearing, and hearing by the word of God, &c. Hence it is euident, that nothing must be preached but the word of God, and that saith onelyonly is builded thereupon: all humane traditions must giuegive place, and whatsoeuer is vrged beside the word of God: The Papists indeed, are not ashamed to call their traditions, verbum Dei non scriptum, the word of God not written; which is not farre from blasphemie to make their own inuentions, and traditions equall with the word of God: which is not to be found, but onelyonly in the Scriptures: for the word of God is certaine, we know who is the author thereof, it is consonant to it selfe, and remaineth for euer: but their traditions are of obscure and vncertaine beginning,serm. de confes. fidei. they are contrarie to themselues, and are chaungeable: Basil hath this notable testimonie concerning the authoritie of the Scriptures, calling it, the sinne of pride aut non admittere, &c. either not to admit the things written in the Scriptures, or to adde vntounto them: and this he confirmeth by that saying of S. Paul, Gal. 3.15. Though it be but a mans couenant, when it is confirmed, yet no man doth abrogate it, or addeth any thereto, &c. See further concerning traditions, Synops. Centur. 1. Err. 13.
Controv. 22. That the Ministers and Preachers of the Gospel hauehave a lawfull calling, against Stapleton.
v. 15. How shall they preach vnlesse they be sent, &c. Hereupon the Romanists, as namely Stapleton Antidot. p. 684. and the Rhemists in their annotations here, take occasion to charge the Protestant Ministers which intrusion: because they hauehave neither an extraordinarie calling, because they are not furnished with the power of miracles, nor yet ordinarie from the Church.
Contra. 1. It is not true, that there is no extraordinarie calling without the gift of miracles, for we read of many Prophets, which were sent in times past, and yet are not mentioned to hauehave wrought any miracles. 2. The Preachers and Protestant Ministers now, doe enter by that ordinarie calling, which is established in those seuerall Churches, where they are placed. 3. in the beginning of the reformation of religion, diuerse, which were stirred vp to be preachers of the gospel, had a calling, such as it was in their Popish Church, as Luther, Pet. Martyr, with others. 4. But we insist rather vponupon this point, that where either there is no Church, or the same corrupted, diuerse are extraordinarily raised vp, and so sent of God (of which extraordinarie sending the Apostle speaketh here) where no lawfull calling is to be had: as learned D. Fulk in his answer vpō this point, sheweth out of Ruffinus, how diuerse great nations hauehave beene conuerted by lay men, and women: as a great nation of the Indians, by Aedesius, and Frumentinus: the countrie of the Iberians, by a captiue woman: yea and further he addeth, how in constituted Churches, lay men, which were able, were permitted to teach the people, which was the defense of Alexander B. of Ierusalem, Theoctistus of Caesaria against Demetrius B. of Alexandria, for suffering Origen before he was ordained to teach in the Church: how much more, where the Church is corrupted, may not lay persons be stirred vp extraordinarily to preach.
Controv. 23. That the Hebrew text is more authenticall, then the vulgar Latine translation.
v. 18. Whereas the Apostle saith, their sound is gone through the earth, according to the Septuagint: and so the latine translator readeth: and yet in the Hebrew text, Psal. 19. the word is cavam, their line, hereupon, and by occasion of the like places our aduersaries doe commend the vulgar latine, as more authenticall, and freer from corruption, then the Hebrew.
Contra. For answer hereunto: 1. some thinke, that the Septuagint, for kavam, their line, might read kalam, their voice, which word is in the end of the former verse, Paius: but then, as Pareus obserueth, the Septuagint would hauehave translated it foreign, voice, as they did before, not foreign, sound. 2. Beza thinketh they translated thus (their sound) to make it answerable vntounto the next clause, and their words into the end of the world. 3. and Pareus gesseth that they might read foreign, which signifieth, aedificium cameratum, a valted building, such as the frame of the heauens seemeth to be. 4. But I rather thinke that the Apostle refuseth not the Septuagint, whose translation was so well knowne, because they reteine the sense of the place, though they exactly render not the words: for both in respect of the heauens, whereof the Psalmist speaketh, their line and workemanship, was as it were their voice, and in respect of the Apostles their prophesies of their sound, and voice, was as a line, and rule of doctrine to the Church: and these two the Prophet Isai ioyneth together, c. 28.10. precept vponupon precept, line vponupon line, where the same word is vsed: and thus the precepts of the Apostles, was indeede a line vntounto them, whome they taught. 5. But it were a very preposterous course to preferre the translation before the originall; as the riuers before the spring and fountaine: which is contrarie to Augustines mind, lib. 2. de doctrin. Christ. who would hauehave the old Testament examined according to the Hebrew, and the new according to the Greeke originall.
24. Controv. Against the workes of preparation.
v. 20. I was found of them, that sought me not. In that the Gentiles were called, when they sought not after God, neither enquired after him: it is euident that they did not prepare a way by their morall works, or ciuill kind of life, and thereby make themselues more fit and apt for their calling: for they are called in the former verse, a foolish nation, altogether vnwise vntounto saluation: for it is not possible without faith to please God, Heb. 11.6. so Chrysostome here confesseth, in that the Lord saith, I was made manifest to them, that asked not after me, he sheweth, quod totum hoc Dei gratia perfecerit, that Gods grace wrought all, &c. and yet afterward, forgetting himselfe, he saith, nequaquam omnium crant vacui, they were not void of all: for in that they apprehended and acknowledged the things manifested vntounto them, hoc de suo attulerunt, this they brought of their owne, &c. whereas our Sauiour Christ saith, without me ye can doe nothing, Ioh. 15.5. See more hereof, Synops. Centur. 4. err. 75.
25. Controv. Against the Iewes, that will not hauehave the Prophet to speake of them, in these words, I hauehave stretched out my hands, &c.
Whereas the Prophet Isa, c. 65.2. as the Apostle here citeth him, v. 21. calleth them a rebellious people: Pet. Martyr out of Munster sheweth how a certaine Rabbin among the Iewes would not hauehave this spoken of the Iewes, but of the Gentiles: and that which followeth in the Prophet, how they sacrificed in gardens, and burnt incense vponupon brickes, and remaine among the graues, he applieth vntounto the Gentiles, professing themselues Christians, he meaneth the Papists, which hauehave their altars, wherein they sacrifice, and doe visit the sepulchres of the dead, and worship their reliques.
Contra. 1. It may be a shame vntounto those, which call themselues Christians to giuegive such offence to the Iewes, as to pollute themselues with those things, which the Prophets directly enueigh against: when shall we looke to hauehave the Iewes conuerted to the Christian faith, when they find idolatrie and other superstitions practised among Christians, for the which their forefathers were punished. 2. But yet they absurdly and ignorantly wrest this so euident a place from themselues to the Gentiles: for first it is euident, that the Prophet speaketh of two kind of people; the one that asked not after God, and yet he did declare himselfe vntounto them; the other, to whome he stretched forth his hands continually, and called them vntounto him: the first must needes be the Gentiles, for the Iewes professed themselues worshippers of God, and asked after him: therefore the other are the Iewes: and this further appeareth, because this is reckoned among one of their faults, they did eate swines flesh, which neither was practised among the then Pagan, nor now beleeuing Gentiles. 3. Wherefore this rebuke must light vponupon the Iewes: for they contemning the Lords altar, did set vp other altars in gardens to sacrifice vponupon, to their idols: they did visit the graues and sepulchres, either to consult with the dead, contrarie to the law, Deut. 18. or els to adore their reliques, as Papists now doe. 4. And it is apparant to all the world, how this prophesie is fulfilled: God hath reuealed himselfe to the Gentiles, and the Iewes are blinded still.