Commentaries on the Epistle of Paul the apostle to the Romans

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We must consider ha thecia contains, a separate rom

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CHA P. X. 6. EPISTLE TO THE ROMANS. 389

It Seem not necessar to have redourserio the distinctions made in thelaregoin section. The charaeter of the quotationalven is correcti describsed in the ord of Chrysostom, a quoted by Poole, lautia ea transtulit et aptavit ad justitiam dei Paul transferre an accommoda ted these ining to the righteousnes of faith. He evidently borro ved the Word of Oses, nos iteralty, ut substantialty for the purpose fiettinglarth the trulli ho was andling. The speakser is no Μ0ses, ut 'herighte usnes of faith,' represente as a person Luther, a quoted by Wolfus, says that Paul, unde the influene of the Spirit, took DomΜoses the oecasion to form ascit,ere, a ne an a sui table teX against the justiciaries. V It appear tot an application, by Way of analogy, of the word of Moses to the gospei, an notis confirmator3 1eStimony. Chalmers hesitates o the subjstet; ut Pareus, olfus, Turreti in and Dodisi e conside the ord as applied by Way f accommodation. Ed.

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thee is the word.

Ilio righteousnes of faith cis evidently the it V in his question:

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ministration of th gospei thoro a complete Consent be-

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tw00n him and Moses cinasmuch as even Mose placet cur solidit in nothin else ut in the gratuit ous promise of

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a re uel to the purpOse H says that aut love antitheses, and that me are notrio understan faith and confession a separate an appliedonlyrio the two hings here mentioned, ut ought O be vieWed a connected, and that a simila instanc is found in h. v. 25, here Christ is sal to have been delivered for Our offences, and O aVe risen again forour justification 'hieli means that by his eath an resurreetion urotances are tolle out, and justisdation is obtained. In the fame maniano the impori of What is here sat is thati sincere aith an ope confession, obtain justification and salvation. Ed.

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Uith the mouth confession is made uni salvation. I may Aeem Strange that he ascribes no part f ur salvation totaith, as he had se re so osten testi sed that, are saved by saith a Jono But, ought notin his account to concludo that consession is the cause of ur salvation. His designwasini toralis ho God complotes ur Salvation even hon

ilis confession os tho outh, as a multer Superfluous and

41. For the scripture satili, ho- ΙΙ. Dicit enim seriptura, omnis foevor belleveth onaim hali notae qui credit in eum non pudefiet:

12 For there is no disserenceae 12. Non enim est distinctio Iudaei twoon the Je and the Greelici for et mei; unus enim Dominus om- the fame Lord ove ali is teli utito nium, dives in omnes qui invocantali that calliponaim. Um ;J3. For,hos ever hali callipou 13. Quisquis enim invocaverit nothoenam of the Lord shallie saved. men Domini salvus erit.

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14. Ho the stat the cali ora 14. Quomodo ergo invocabunthina in Wh in the have not be eum in quem non crediderint quo-lleves an hos shal tho belleve in modo vero in eum credent de quo himi Whom the have no heardi non audiverint quomodo autem and 0 shali the hear Without a audient absque praedi eante ΘPreaelier Θ15. n ho shali the proa , 15. Quomodo autem praedicabunt exesepi the be seno ascit is Writisen, nisi mittantus quemadmodum scriptio beauti fui are the sese of them tum est, Quam pulchri pedes a that preael, thea spe of peace, an nuntiantium pacem, annuntiantium

16. ut the have no allib0yed 16. Sed non omnes obedierunt the ospei for Esaias aith Lord, evangelio Iesaias enim dicit Do-Who hath bellove ou reportJ mine, quis credidit sermoni nostro 3 17. So thenis illi comet byssipar 17. Ergo fides ex auditu, auditus ing, and earin by the word O autem per verbum Dei.

The passage referre toris in Joel ii. 32. It is talion verbatim Domitio Septuagini; and tris literati aceordin to the HebreW, excepi that illo ast ver Cp , in that unguage, means O be et free, rescited ordolivered, ather than tot saved: ut the de is nearly the sanae. M.