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full commentary upon this Prophet, faith. Incidimus in locum qui est lapis offenfionis duabus domibus lsraelis, hoc est orthodoxis, ea hereticis qui recesserunt à domo David.
It greives the Church of Rome that we have so clear a Text in this Prophet,and that lo much urged in the Epistles of the Apostles for our justification by Faich alone; and Ribera is much deceived if he mean us under the title of hæretiques; for this place is no of. fence to us: It is the most comfortable doctrine that we can em. brace, nothing doth more set forth the excellency of Faith, no. thing doth more assure to us our eternal life,
Fain would Ribera have shifted off the clear evidence of this place with chis illusion, that the Prophets meaning is this,
The just inan, that is, the man that defirech co be just, shall live the life of grace by the Faith which he hath in Christ Jelas.
We understand that a man is justified only by Faith, and that without the Law as the Apostle doch also teach.
And it were a poor comfort to the Church in their distresle to ra te!1 chem, that the just man should live by his Faith, except the
Lord in chat promise did affure them the comforts, not only of k the naturall, buc of the spirituall and eternal life
Neither would the Apostle urge this Text, but with these contents. For exexamine the placeswhere chele words are urged, I and it wilappear.
The Apostle professeth. I am not ashamed of the Gospel of Rom.1.17 Christ, c.
For therein is the righteousnejle of God revealed from faith to faith, as it is written, Justus ex fide vivet, the just shall live by his faich.
The Gospel is said to reveal the righteousnesse of God, he canaot mean the essencial righteousnesse by which God is justice iç felf in his divine nature; but he doth understand that righteousnesse of which che Apostle speakech, who is made unto us wisdorra
, Righteousnese, coc. that is, Christ our Righteousnesse : and this is called the grace of God which bringeth lalvacion
This is revealed now in the cleare light of the Gospel in real performance, which was before exhibited in visions and dreams, and types and ceremonies whilst the veyle was up.
It is revealed from faich to faith.
As Origen and Chryfoftome truly enough, but not enough fully: Ex fide veteris testimonii in fidem novi; as Ambrose,
Ex fide Dei promittentis in fidem hominis credent is.
Buc moft fully. Ex fide incipiente, in fidem proficientem. For as Clemens faith,
Apostolus unicam tantum fidem sun::nciat,qua crescendo proficit, Heb.10.28 Till it grow up to be an mpocopia zñs wiseas a fulnesle of faith.
And to this text is well cited; for the juft man who is made just by faith;doch live in it and by it.
For how can the Gospel be the power of God io falvation, except it revealeth to us the life of faith, seeing it is so only to such as do believe?
This first place cleareth the point, that the Apostle doth un in derstand Gods word in my text so, as that the means of life is faith, and faith only: for so it is further urged by Saint Paul, who
faith, Galiz, 11. Búst that no man is justified by the works of the law in the light of
God,isevident; for the just shall live by faith.
Here these words are brought in to prove, that faith only in doth justifie in the light of God; which is thus proved.
Life eternal comes only by faith; therefore righteousnesse comes only by faith.
Righteousnese is the foundation of 1.fe eternall.
righteousneffe fall reign in life.
And this sequence doth the Apostle make in his own comt. fortable perfuafion of himself.
I have fought a good fight, this is the great fight with Princi. z Tim. 4.8
palicies and Powers : And I have kept the faith, this is the shield
This righteousnesfe is not of the law,which he hath fulfilled,but the righteousnesle of the faith which he hath kept,
It is not the brest-plate of righteousnesle, but it is the field of faith that beareth off all the fiery darts of Saran, and therefore the just man doch not live and come out of this battail victorious by righteousnelle, but by faith.
This place thus applied by our Apostle, is the ground of our Church tenet, against which the gates of hell cannot prevaile, namely that fola fides justificat, faith alone doth justifie.
That which the Romanists do lay to our charge, is, that we exclude good works, and upon chat slanderoas imputation, both Dr. Stapleton, Harding, Bellarmine, Campiane, Bishop, and indeed generally all Popish writers do proclaim us Hereticks, and they will not hear us, saying, that the justifying faich which we preach, must be such as workech by love.
They like the Pharisee trust in themselves that they are perfect; we with the Publican ; cry out in faith of Christ's fufficient satisfaction, Domine miferere, Lord have mercy; upon whose example Saint Augustine faith;
Videte fratres,magis placuit humilitas in malis factis, quam [vperbia in bonis factis.
The cause is in sight; the humility of the one was with faith, the pride of the ocher was in prelumption : And Godresisteth the proud, but giveth grace to the bumble.
I conclude this point, wherein I have held you long; I know with how much comfort and profit to my self, I hope without your loffe of time. What man is he that desireth life,who would live as a man, as a good man, and as an happy man? I answer in the words of the Sonne of God; As thou believest, so shall it be unto thee. Or in che Words of the Father of chat Son in my cexr.
The just man shall live by his faith.
Vert: 5. Tea also because he transgreseth by wine, he is a proud
m.in, neither keepeth at home ; who enlargeth bis de fire as bell, and is as death, and cannot be satisfied, but gathereth unto him all Nations und heupeth unto him all People.
TOw that God hath declared what reft and comfort his
thereof, they shall live by their faith;
In all the rest of this chapier, he declareth his own just Provi. dence in the Government of the world, and in the severe execution of his judgments upon impenitent offenders, that the Prophet may inform himself and others, that God hath not forgotten co be just.
The laft verse of the chapter is the total of the chapter,
The Lord is in bis holy Temple, let ull the earth keep silence before him,
That be liccerb not there idle, but is awake, chat his eyes do fee, and his eye-lids do try the sonnes of men, that we fhalt hear from his own mouth.
Concerning the words of this fifth verse, Tea also, because he transgresserh by wine, he is a proud man, nej. ther keepeth at home.
Thele words are read diversły both by Translators and by Expositors.
Our first English Church-bibles read thus.
Like as the wine deceiveth the drunkard, even so the prond hall faile and not endure.
The Geneva followech the same fense. Tea indeed the prond man is as be that transgrefseth by wine, therefore shall be not endure.
Arias Montanus : Et quo modo vinum pot antem decipit, fic erit Superbus, & non decorabitur.
In his Interlineary he followeth the text in the original, but in his Commentary be followeth the vulgar Latin authorized for the Canon by the Councel of Trent.
Pagaine. Quanto magis pot aror vini qxi prevaricatr,qui est vir fuperbus,non permanebit? So Mr. Calvin, Etiam certè vino trent grediens, vir superbuus non habitabit.
The 70 have no mention of wine.
Here be three words to exprese pride fully
che insolency and pride of the king of Babel, proud Nebuchad. nez zar,and generally of the enemy of the Jew, the Chaldæan;and that the scope of the place is to resemble them big swoln in : their own self opinion, to a man that is drunk with wine.
This hath good coherence with the former words, for shewing how the just man and the proud man do stand in oppoficion.
His foule which is lifted up is not upright in him: but the just Ball live by faith ; faith shall establish the just man.
But the proud man who is drunk with the vain over-weening of himself, he shall not continue, non habitabit, he shall not be established.
And here I forsake theKingsBible, for I cannot find either sense or coherence in it.
The words following are plain enough; for God therein doch expreffe that he cakech 'notice of the infatiable desire of the Chaldæan,who incouraged by his victories, doch covet to be Monarch of all the world. And this is now the partition of the rest of this chapter,
2. Punishments. SThe first fault here named,infaciablencffe The punishment, v. 6, 7,-8.
1. The ground and no:e of this disease of insatiablenesse, is pride of heart. 2. The disease it felf, is insatiablenesse.
2. Of the ground : it i: pride. This is resembled to drunkennelie, it is a spiritual giddinesse, wherein men lose themselves, and as the drunkard doch boch think and speak, and do chofe things which betoken madnesse; his realon, and understanding, and judgment, and memory failing, and is wholly governed by his fancy: lo the proud man made drunk with the wine of his over weening, as a man beside himself, is transported with his own self.opinion, to do things unseemly as the drunkard doth.
i'a, 28.1. The Prophet reproving the pride of Ephraim, doth use this
Watothe Crowne of Pride, she drunkards: of Ephraim, And: again,