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How it was that the Law could not justify. 309 Ver. 5. Moses, he says, describeth the righteousness which Rom.

10,6-9. is of the Law.

What he means is this. Moses sheweth us the righteousness ensuing from the Law, what sort it is of, and whence. What sort is it then of, and vhat does consist in? In fulfilling the commandments. He that doeth these things, He Lev. 18, says, shall live by them. And there is no other way of R. T. becoming righteous in the Law save by fulfilling the whole of the man it. But this has not been possible for any one, and therefore this righteousness has failed them. But tell us, Paul, of: Sveziathe other righteousness also, that which is of grace. What is that then, and of what does it count in ? Hear the words in which he gives a clear sketch of it. For after he had refuted" the other, he next goes on to this, and says,

Ver. 6, 7, 8, 9. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into Heaven, (that is, to bring Christ down from above :) or Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.

To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? he gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things, (for when thou doest all, then thou shalt live;) but the righteousness which is of faith doth not say this, but what? If thou confess with thy mouth the Lord Jesus Christ, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved. Then again that we may not seem to be making it contemptible by shewing it to be easy and cheap', observe how he expands his account of it. For he does not

d He seems to consider the words e This term is admissible with respect quoted from Lev. 18. a sufficient re- to the method of attainment; but there futation, as the Jews thought to be are two other readings of the passage, justified by the Law without fulfilling one is that the easiness may not seem it. See Rom. 2.

to make it contemptible and cheap.'

310 Unreasoning faith implies high virtues, as in Abraham.

ness,

18.

Homil. come immediately to the words just given, but what does he XVII,

say? The righteousness which is of faith saith on this wise ; Say not in thine heart, who shall go up into heaven? (that is, to bring Christ down,) or, who shall descend into the deep? (that is, to bring up Christ again from the dead.) For as to

the virtue manifested in works there is opposed a listlessness, "Ms.om. and relaxedness', which relaxeth our labours, and it requireth relaxed

a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigour to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham's case, so he does here also. For having there shewn that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were

a thing of no account, to extol the nature of faith, he says, Rom. 4, Who against hope believed in hope, that he might become

the father of many nations. And being not weak in faith, he considered not his own body nou dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform : so he shewed that there is need of vigour, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he

does here also, and shews that it requires a wise mind, and a ? Gr. spirit heavenly' and great. And he does not say merely,

Say not, but, Say not in thine heart, that is, do not so much ing as think of doubting and saying with thyself, And how can

this be ? You see that this is a chief characteristic of faith, to leave all the consequences' of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept every thing from the Power of God. The Jews however did not merely assert this, but that it was not possible to be justified by faith. But himself turns even what had taken place to another account,

heavenreach

f σασαν ακολουθίαν, i. e. the common order of cause and effect.

& Sav, aúró, which Ms. omits twice, the sense remaining the same.

us.

4.

Conditions of the gift of Justification easy. 311 that having shewn the thing to be so great, that even after it Rom. had taken place it required faith, he might seem with good

10, 6-9, reason to bestow a crown on these : and he uses the words which are found in the Old Testament, being always at pains to keep quite clear of the charges, of love of novelties, and of opposition to it. For this, which he here says of faith, Moses says of the commandment" itself, so shewing that they had enjoyed at' God's hand a great benefit. For there is no need to say, he means, that one must go up to heaven, or cross a great sea, and then receive the commandments, but things so great and grand hath God made of easy access to

And what meaneth the phrase, The Word is nigh thee? Rom. 1, That is, It is easy.

For in thy mind and in thy tongue is thy salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if

you

be not minded to cross so much as the threshold, you may even while you sit at home be saved. For in thy mouth and in thy heart is the source of salvation. And then on another score also he makes the word of faith

that God raised Him from the dead. For just reflect upon the worthiness of the Worker, and you will no longer see any difficulty in the thing. That He is Lord then, is plain from the resurrection. And this he said at the beginning even of the Epistle. Which was declared to be the Son of God with power .... by the resurrection from the dead. But that the resurrection is easy too, has been shewn even to those who are very unbelieving, from the might of the Worker of it. Since then the righteousness is greater, and light and easy to receive, is it not a sign of the utmost contentiousness to leave what is light and easy, and set about impossibilities? For they could not say that it was a thing they declined as burdensome. See then how he deprives them of all excuse. For what do they deserve to have said in their defence, who choose what is burdensome and impracticable, and pass by 'Poprinor what is light, and able to save them, and to give them those things which the Law could not give? All this can come

easy, and

says,

St. Aug. Quæst. in Deut. 1. v. 9. spiritual meaning of the Law. 53. discusses this passage and its appli- i Sav, conj. Ben. fm. Mss. and Bodl. cation, and considers it to refer to the ragà for rigi.

Tirax ons

312 Belief & Confession. God loves to put forth His Goodness. Homil. only from a contentious spirit, which is in a state of rebellion XVII.

against God. For the Law is galling', but grace is easy. The Law, though they dispute never so much, does not save; Grace yieldeth the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.

Ver. 11–13. For the Scripture saith, he proceeds, Whosoever believeth on Him, shall not be ashamed. For there is no difference between the Jew and the Greek ; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved.

You see how he produces testimonies, whether to the faith, or to the confession of it. For the words, Every one that believeth, point out the faith. But the words, Whosoever shall call upon, set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, shewing again that there is no difference between the Jew and the uncircumcised. For there is, he says, no difference between the Jew and the

Greek. And what he had said about the Father, when he 2 Ms. pl. was arguing these * points, that he says here too about the 3 Mar. Son

For as before he said in asserting this, Is He the Rom. 3, God of the Jews only? Is He not of the Gentiles also ? Yes,

of the Gentiles also : seeing it is one God. So he says here

also, For the same Lord over all is rich unto all (and upon Ins. all) that call upon Him. You see how he sets Him forth as Rom. 3, exceedingly desiring our salvation, since He even reckons

this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considereth it as richest to

Himself to save us, ceaseth not to be rich. Since even this SoBen. is riches, the fact of the gift being shed forth unto all. For Mss.

since what distresseth Him the most was, that they, who

and Ms.

29.

22.

5

from

k Hooker, v. 23. “ The higher any virtue unto things beneath it.' cause is, the more it coveteth to impart

32.

44.

Vain-glory of the Jews. Folly and mischief of Vanity. 313 were in the enjoyment of a prerogative over the whole world, Rom.

10,11-13 should now by the faith be degraded from these thrones, and be no whit better off than others, he i brings the Prophets in constantly as foretelling, that they would have equal honour with them. For whosoever, he says, believeth on Him shall 16: 28, not be ashamed; and, Whosoever shall call upon the Name Joel 2, of the Lord shall be saved. And the whosoever is put in all cases, that they might not say aught in reply. But there is nothing worse than vain-glory. For it was this, this most especially, which proved their ruin. Whence Christ also said to them, How can ye believe, which receive glory one of John 5, another, and seek not the glory which cometh of God only? This, with ruin, exposes men also to much ridicule; and before the punishment in the other world, involves them in ills unnumbered in this. And if it seem good, that you may learn this clearly ', leaving for the present the heavens which' Ms. that puts us out of, and the hell which it thrusts us into, let us

σαφώς investigate the whole matter as here before us. What then can be more wasteful than this ? what more disgraceful, or more offensive? For that this disorder is a wasteful one is plain from the people who spend to no purpose whatsoever on theatres, horse-races, and other such irrelevant expenditures: from those that build the fine and expensive houses, and fit up every thing in a useless style of extravagance, on which I must not enter in this discourse. But that a person diseased in this way must needs be extravagant, and expensive, and rapacious, and covetous, any body can see. For that he may have food to give the brute, he thrusteth his hand into the substance of others. And why do I talk of substance? It is not money only but souls also that this fire devoureth, and it worketh not death here only, but also hereafter. For vanity is the mother of hell, and greatly kindleth that fire, and the venomous worm. One may see that it hath power even over the dead. And what can be worse than this? For the other passions are put an end to by death, but this even after death shews its force, and strives to display its nature even in the dead corpse. For when men give orders on their death-bed to raise to them fine monuments, which

1 Sav. ' and.' Ben. fm. Mss and ours, omit the word, as the sense requires.

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