Commentary on Romans

WHat is the purpose of this Text?

The general purpose, is to show the guiltiness of the Gentiles, but especially to discover & reprove a close kind of sinners, who took themselves to be righteous & without fault, because they reproved others, and could not themselves be blamed of the world; these sinners the Apostle telleth them, that it is little help to them, that the world cannot judge them, seeing they are judged of their own Conscience, and of God. The text hath a reproof in the first words. Secondly, a reason in the rest.

This indeed is the commonly receined opinion, that the Apostle having in the latter end of the former Chapter reproved and convicted open and bold offenders, doth now in the beginning of this Chapter blame another kind of trespassers amongst the Gentiles, which were more politic, and sinned with more cuning, neither doing openly nor allowing such gross crimes as were mentioned before, but taxing and condemning them both morally by precepts, as did Cato, Socrates, &c. and ciutlly by their laws, as Solon, Lycurgus, Draco &c. Yet in secret and privately did the same things. Some also there be which think that Paul having reprehended such as abused their contemplatine knowledge, and contrary there unto bad run into foul Idolatry against the first Table, now taxeth such as abuse their practicke knowledge, trespassing against their neighbors, contrary to the known rules of common equity; but what do you think of the connection of this Chapter with the former?

The first Particle of this Text [ Therefore ] doth well clear it to me, that this whole sentence is inferred and dependeth upon the former words in the last verse of the precedent Chapter, so as he doth not take up a reprehension of a new sort of sinners, but goeth on still to convict the same transgrcssors, but with a new 〈◊〉 . Hitherto he hath reasoned from the effect of evil works done by the Gentiles against God and men, to wit; the wrath and punishment of God revealed and executed upon them, whereof it followeth strongly that the Heathen by their works deserving damnation, could not thereby challenge Justification. Here he argueth and concludeth the same thing from a Testimony or judgment of every man's own Conscience, not from that particular moral judgment of some learned Philosophers, as Scneca, Plato, &c. or that civil judgment of certain Law-givers, condemning to punishments, vices which themselves did; but from the universal judgment which is in all men naturally, and bindeth all. Sithence all men do condemn themselves, yea even for such things as they blame in others, yet themselves do them: it followcth that everyone without all excuse, is guilty in the judgment of GOD, and therefore cannot be justified by their works.

The sum of this first verse is thus much: ye acknowlodge, & account them which do such evils (as before spoken off) worthy of death: yet you yourselves do know that either in whole or in part, privately or publicly ye do such things; therefore in your own judgment you are condemned whatsoever ye do pretend for your excuse. Paul by an Apostrophe directeth his speech unto one man, to show thereby that it is the condition and case of everyone: for there is none living but must approve that judgment of GOD in Verse 23. and which doeth not many things against it even by the witness of his own conscience. The parts then of this Chapter, be principally these two. First, by a new reason he proveth that Heathen men cannot be justified by their works, Verse 1, 2. Secondly, he removeth and answereth both the general pretences and excuses of all men, Verse 3, unto Ver. 12. and the spcial allegations, first of the Getiles, frō ve. 12. until 17. Secondly, of the Jews from Ver. 17. to the end of the Chapter.

Doth the Apostle speak against all judging of others?

Nothing less, for there is great use of both public judgment, and private: the use of public judging is the preservation of human 〈◊〉 , which consisteth in the defense of good men, and punishing evil men by the sword of the magistrate. Also the use of private judging is to reclaim tractable sinners, and to make obstinate sinners inexcusable.

What things may stay us from the hard judging of others, when they have fallen?

These Meditations. First, that happily we have done the same offense, or else we may do it hereafter, Gal. 6, 1. or if we do it not, it is because we are not tempted to it. Also, that some other way we have offended as grievously, or may hereafter. Also, all hasty, uncharitable, and curious ludgements, are for bidden by our Savior Christ, in Math. 7, 1.

How doeth the Apostle mean, that those that condemn others, do the same things?

The meaning may be this: First, that they did transgress the Law of God, as others did, though not always in such crimes. Secondly, they did those things secretly in the motion of their mind, which others did outwardly in the action of their life.

What was the instruction from hence?

That it is the note of an Hypocrite, to bear with his own faults, and to be sharp against others. This is proved by Mat. 7, 34. and 23. also by the example of the Pharisees.

Whence cometh this?

First, from blindness, that they discern not their own sins. Secondly, from malice, which they bear to other men's persons. Thirdly, from curiosity in prying too near into others faults: for by this policy, Satan keepeth them from reforming themselves, by bufying them too much in censuring of others: therefore, in the reproving of sin, we are thus to proceed; to begin with our selves, and to be more severe with our own sins, then with other men's.

What Reasons of this duty?

First, from the commandment of the word; the righteous man first accuseth himself. Secondly, because every man knoweth himself, and ought to have more care of himself. Thirdly, our selves being rectified and amended, then in our admonition towards others, we shall deal more wisely and charitably, with hope also of better success towards our Neighbor, and more comfort to our selves.

Do you take it to be utterly unlawful for any man to judge or censure another of that Vice, whereof he himself is culpable?

If he which censureth, or giveth sentence against another, for that wherein he is commonly known to be faulty, then he doth give offense unto others, and cause them to think him an Hypocrite. Howbeit, if he be a public person, he offendeth neither against his office, nor the Laws which require sentence against malefactors: if he be a private man, he offendeth not against his Brother whom he hath justly blamed, save by being a scandal to him, and being an occasion to him, to continue still in his sin, because he seeth his reproouer do such things which he would not do, if he thought them evil.

What further instruction may this first verse afford unto us?

Namely this; That all men are held guilty before God, even by force of self-judgment, or in-bred conscience. The reason is, every man doth something, which he knoweth to be evil, and to deserve God's vengeance: either he committeth some outward and odious fault, for which not himself alone, but the world can censure him: or howsoever he so suppress his passions of wrath, envy, revenge, hatred, covetousness, ambition, pride, &c. as they do not break out as pussles and botches in his face and hands, yet they boil within, and like sparkles out of a furnace, so there rise up out of the corrupt and unclean soul, many noisome lusts and desires, whereof they cannot be ignorant in whom they be. Socrates one of the best mannered Philosophers could say, that by nature he was incontinent, though by Philosophy he bridled that affection from running into action. The use of this instruction is twofold. First, it stoppeth the mouth of all Iusticiaries which seek to establish a righteousness by their own works, as if they could stand just before God, and by their own deeds; whereas every man hath his own heart to condemn him (and therefore, God much more to judge him) as guilty of doing one thing amiss, or other, or many things rather. Whereas an absolute freedom from all faults is required in him who will be pronounced righteous by his own doings. Secondly, here is an admonition for all men, but chiefly for such as have authority to govern and judge other, that they be very careful to avoid (what may be) to become self-condemners and Iudgers, by failing in such matters, as by their place and office, they are driven to sentence and punish in their inferiors. For it is a thing full of dishonesty and scandal, when a man may worthily have it replied unto him; Physician heal thyself.

WHat is the drift of this Text?

To reprove those which stood upon men's judgments, and neglected God's judgment, that is; they thought all well, so long as men thought well of them, not regarding what GOD judged of them, which was chiefly and asore all to be thought on.

How fitly doth this Text agree with the former? Also in what sense is God's judgment affirmed to be according to truth? And how do we know thus much?

This verse was a proof of that which was written in the first verse: for there he said, that men which condemned themselves, are without excuse; but are so guilty, as they cannot escape: the reason hereof is now rendered, because the judgment of God is according to truth; and therefore, though men would blind themselves, putting out their own eyes, yet that cannot be done; and were it done, it cannot help, for God will find them out. By judgment is meant, both God's government of things and persons in this world, namely, his iudiciary power, in inflicting pain; and also the action of the last and great day, when God will give recompense to every man, as his works be. This Judgment is said to be (according to truth) not so much for that he judgeth not after outward shows and appearances, but searcheth the hearts, 1. Sam. 16, 7. as because it is a righteous vnpartial judgment, looking not to persons, as corrupt men do in their judgment, but to the quality of the offense. This we are said to know, both because it is certain, and the certainty hereof evidently appeareth to all men generally and obscurely by light of nature, imprinted in all men's minds, whereof before Chap. 1. verse 19, 20. and this is meant here: and more specially and clearly by the witness of the word, often avouching God to be righteous in his judgment, and holy in his ways, Psal. 99. and 76. and 145. Paul abhorring with detestation, the least thought of any injustice in God, Rom. 3, 5. and chap. 9, 14.

What doth the Apostle teach here, touching the Judgment of God?

Two things: First, that his judgment is true, equal, and just: Secondly, that it is certain and unavoidable.

What learned we from the former?

That God doth judge otherwise then men do judge, now herein is the difference: that men do judge according to outward appearance; for men do judge according to that they do hear & see, because they know not the heart, and cannot tell with what mind everything is done: for this is the cause that men are so soon and much deceived: as it may appear, first, in that men take some to be good which be otherwise, as in Isaac, who thought well of Esau{is} and Paul who thought well of Demas; & the eleven Apostles, who had a good conceit of Judah. Also men are deceived in judging some men evil which be good: example hereof, we have in David towards Mephibosheth, Sedekiah towards Jeremiah: Therefore in these cases, men are to judge well of all men, so long as they have no cause to the contrary, especially so long as they see good in them, which may give hope. Secondly, so to seek the good opinion of men, as we do not rest in it. Thirdly, if any of us be deceived in others, to remember we are no gods.

Now tell us how God doth judge.

God judgeth all persons and things, truly as they are, because he most perfectly seeth and knoweth all things, even the very secrets of man's heart.

What should this work in us?

These things; First, that with great care we approve our lives unto God in all uprightness. And secondly, that governors labor to be like unto God, endeavoring what lieth in them, to judge truly of persons and things. Thirdly, that we reverence all God's judgments, though they seem strange to us. For the godless men, yea thorough weakness of judgment or strength of temptation, the godly too do think, and are ready to speak hardly of God's government, either as if there were no divine providence, or as if it were not equal; pains and afflictions being the portion of good men most commonly, & evil men well rewarded with good things, as if they were good men. This stumbled even Job, Jeremiah, David: but all our carnal thoughts, must here strike sails and give place to this Oracle of God, that his judgments now and hereafter, will be found just, and justly executed. Which truth, as it ought to stop our mouths, and to awake our security, that we perish not by hope of impunity, so it affords undoubted comfort against confusions and apparent oppression. 2. Thes. 2, 7.

Why is the judgment of God unavoidable?

First, because of his omnipotency, whereby he can draw all men before him. Secondly, because of his decree whereby it is established. Lastly, we cannot avoid the judgment of our own conscience, much less GOD'S judgment.

What use was made of this truth?

It should move all men to amend themselves, seeing all men must come to account. Secondly, it should work in Rulers a great care of their actions, seeing they also cannot escape the judgment of God.

FIrst speak something to the method and disposition of the Text, how doth it agree with the former, and of what parts doth it consist?

The blessed Apostle doth now bend himself against the vain excuses and pretexts by which those self condemners do deceive themselves. The first is the hope of impunity, by the lenity of God, giving good things out of his bounty or kindness, bearing with the abuse of his benefits out of his patience, and forbearing a great while to punish, out of his long sufferance; therefore say sinners, he will neuet punish. Hereupon as wanton Children or dissolute Scholers. which espy the gentleness of their governors; or as Birds which mark the lcar-crow, not to move or hurt, wax bold and fearless. So these sinners imagine of God, that he will ever spare, because he presently striketh not, they want only contemn him and his kindness. The parts of the Text be two: the one concerneth the general goodness of God toward evil men, set down in three words. The second is, a reprehensicn of the abuse of his goodness, which that it might pierce deeper and move more, is set down by an interogation, and an Apostophe. Doest thou?

What is the drift of this Text?

To check such as being evil, yet thought themselves righteous and in God's favor, because they were not punished of God, but prospeted: unto these men the Apostle saith, that their prosperity and freedom frō punishment was a token of God's bounty, patience, and long sufferance, but not of their virtue and goodness.

What is meant here by bountifulness?

The kindness whereby God is inclined to do good even to all manner of men; or a profitable and beneficial kindness. As in Luke 6, 35.

What is signified by patience and long sufferance?

Patience is that virtue whereby God forbeareth punishment, and by long sufferance is meant, that whereby God beareth a long time with the wicked; long keeping back and refrayning his wrath before he punish them; notwithstanding they still go on to heap sin unto sin.

What is meant by the riches of his bounty and patience?

The plentiful and large abundance of these things according to the phrases of Scripture; as rich grace for abundant grace, and, dwell richly, that is, abundantly. Col. 3, 10. Rom. 9, 13. Eph. 1. 7. & 2, 5.

What is it to despise these things?

To make no use of them for amendment of life; for to suffer a thing to lie by us without any use, argueth a neglect of it, that it is not esteemed.

What were the lessons gathered from hence?

Sundry, and in order these which follow: First, that we must be like to God in these properties: bountiful, patient and long suffering, as he is. Col. 3, 12. Secondly, that outward blessings belong to the wicked, as well as to the good: For his Rain falleth, and his Sun shineth upon the good and bad, Matthew 5, 45. Thirdly, that the godly are not to fret, when they see the ungodly prosper: for it is a checking of God's bounty and patience. Fourthly, that manic are never the better for the benefits that God giveth them, but rather the worse, being hardened by kindness. Lastly, that it is a dangerous estate to be free from crofses & full of wealth; for such shall fall into impenitence, and hardness of heart.

What would Paul have us to understand by that speech [not knowing?]

Therein he doth both upbraid and refute the brutishness and stupidity of these sinners, that whereas the blessings of God, so many, so long continued, so great, ought to have even drawn and hailed them unto such a kind and bounteous giver; so blockish and foolish they were, as they were not only no whit stirred therewith towards God, as they did the more neglect, nay contemn him, and yet did promise to themselves, impunity & safety. This was senseless and beastly ignorance and wickedness. Whence we learn, both how out of measure wicked man's heart is, being without God's grace; how unable to move it self to God, though God reach out unto them the hand of his benigoity: and also in what perilous condition they do live, which have store of good things, and are without the spirit of Repentance, they are worse then Beasts.

In what sense is it said, that the bounty and kindness of God leadeth men to repentance?

That God's benefits in all reason, should move men to amendment, and men are to make such an account, that God's kindness inviteth them unto repentance. When he giveth benefits, he giveth means of repentance, but the grace of repentance he bestoweth on his elect.

What lesson was given here?

That every good blessing of God is as it were a Sermon of repentance: also, the more benefits we have, the more cause we have to love and please God by doing his will.

What do ye call an hard heart?

Such a one, as will not be softened and moved by benefits and instructions, nor broken with threatenings and corrections, the which in Scripture is set forth by the similitude of a stone, Ezek, 11, 19, also of an iron sinew, and of a fat brawny heart, Psal. 119. which dulleth all the senses, and maketh them unfit to do their Offices. Mans heart is naturally hard, but this hardness is increased much by our own perverseness and obstinacy.

By what degrees do men fall into hardness of heart?

First, by wicked thoughts and lusts. Secondly, by yielding unto them with consent of the heart. Thirdly, the putting them or bringing of them into action. Fourthly, the often practice of sinful actions. Fifthly, an obstinacy to continue in evil customs, from whence cometh hardness of heart, James, 1, 14, 15.

What be the causes of an hard heart?

The first cause is God himself, as Judge, not as Author: God hardened Pharaohs heart, Exod. 9, 12. Secondly Satan, Satan entered into Judas. Luke. 22, 3. Thirdly, man himself: Pharaoh hardened his own heart. Exod. 8, 15. Fourthly, Impunity, or freedom from punishment. Fifthly, the prosperity of the wicked, as means and authors: this had almost prevailed to harden David's heart, Psal. 73, 13, 14, 15.

What be the kinds of an hard heart?

Two: First, that which is felt and perceived. Secondly, the other not felt nor perceived.

What is the hardness of heart which is felt and perceived?

When the heart though it feel no present ease, yet it is grieved for sin, and desireth to be partaker of joy, and useth the means, as in David, Psal. 51.

What is the hardness which is not perceived?

When men do either carelessly live in sin without desire of using the means to come out, as they in the first of the Proverbs, verse 21, hated knowledge and did not choose the fear of the Lord. Or else, when men do purposely resist the spirit of God in the use of means as the Jews, Acts, 7, 51, Yeresist the Holy Ghost.

What be the remedies of an hard heart?

Those which follow: First, admonition, private and public. Secondly, corrections being blessed, which must be asked of God. Thirdly, meditation of God's unspeakable kindness. Fourthly, prayer and hearty concession of sin to God, and all this done in truth and constantly.

What do these words contain, thou heapest and treasurest unto thyself wrath against the day of wrath (and of the declaration of the just judgment of God?)

A severe commination or threatening of a most heavy vengeance at the last, unto such as abuse the great kindness and lenity of God, and are not bettered, but made worse rather, by his bounty and patience.

How is this vengeance declared and set forth?

Three ways: First, by a similitude taken from human and earthly affairs of men in this world, who having plentiful riches, do treasure and lay up in store that which afterwards they will use in convenient time: even so wicked men which in time of God's patience bearing with them, do increase their unthankfulness and other sins, though they feel nothing for the present, yet afterwards they shall feel it far more grievously, their vengeance coming upon them as a Treasure heaped up in more full measure, it being the manner of God to recompense the delay in punishing with the weight of punishment; see the like phrase of Treasuring vengeance, in Deut, 32, 34.

What should this teach?

That they are in worst case of all others, whom God doeth most bless and bear with, except they 〈◊〉 . Secondly, that all men should fear to abuse and provoke God's patience, not presuming of safety because of it, but by it taking occasion of speedy turning to God, least there come an after-clappe, yea a most woeful reckoning in the end.

How else was this vengeance set forth?

By the cause, in this word (to thyself) which signifieth, that themselves brought all the mischief upon their own heads.

What use of this?

It cleareth God from all cruelty, seeing the cause of man's ruin is in himself: as it is written, O Israel thy destruction is of thyself. Hosea 13, 9. Secondly, it teacheth all men to have great care and heed to their own hearts, because all their woe springeth of themselves. Above all things keep thy heart. Pro. 4. 23.

How else was this vengeance declared and set forth in our Text?

By the circumstance of time, when it shall be rendered, namely at the great and last day.

What should this teach?

That howsoever even in this life God do often inflict vengeance upon impenitent hardened sinners, yet there is much reserved to the day of judgment.

How is this day expressed?

By these terms, first (wrath) which importeth the heaviness of the vengeance coming from God's hot indignation and fury. The second term is (revelation) whereby we are admonished, that the things now hid and kept close here, shall be there opened and made most manifest to our selves and all others: see the 16. verse of this Chapter. The third term is Justice, to teach, that in that fearful judgment, God will proceed by right, without doing the least wrong to any; for how should the Judge of the world do unjustly? God's bounty and kindness, taketh place in blessing and forbearing, but if these be abused, then his Justice showeth it self in punishing.

What is to be learned from hence?

That in all the course of our life, and in every particular action thereof, the mind ought to look to this Judgment, that so we may be made watchful, and learn to walk with God, as thorough his mercy in Christ, we may be counted worthy to escape the vengeance to come.

WHat is the drift of this Scripture?

To lay forth the equity of God's Distributiue Justice, because he doth not take vengeance, but upon precedent cause, given from men's evil works. It is Justice to give to everyone that which is his. But God doth so, giving to good men good things, and evil things to evil men: therefore he is just.

What things were considered in this Scripture?

Four things: First the person of the Judge [ God. ] Secondly, the certainty of a judgment [ He will reward. ] Thirdly, the persons to be judged [ Everyone. ] Lastly, the measure of this Judgment [ According to his works. ]

What note ye from the person of the Judge?

His infinite Wisdom, his Power, and Justice, whereby he infinitely knoweth, and hateth perfectly, and is able also to punish all sin most extremely. For, he is Omnipotent, and the searcher of the hearts and Reines.

What Use was made hereof?

That having such a Judge, we ought always to live in fear, especially, seeing we are in his presence ever under his eye, who neither can be hindered nor deceived by any, nor yet will err in judgment.

How was the certainty of a Judgment proved?

First, by the testimony of Scripture, Mat. 25, 31, 2 Cor. 5, 10. Rom. 14, 10. Acts 17, 31. Secondly, by this reason, that God will give good things to good men, and evil things to evil men. 2 Thes. 1, 6, 7. which he doth not in this world, and therefore, there is a Judgment after this life?

What use was made hereof?

First, it moveth the sinner to repentance, Acts 17, 30. Secondly, it moveth the righteous to watchfulness. Watch therefore, Math. 24, 42. Thirdly, it teacheth all men Charity, not to Judge others, seeing one is Judge of all. And fourthly patience in adversity, because God will one day 〈◊〉 all matters.

Who are the persons to be judged?

Everyone, of what age, sex, or estate soever. All persons, and everyone, without any exemption or exception, must appear and be judged.

What learned we from this?

First, it must teach humility to the mighty, seeing they are to be judged, as well as the mean. Secondly, it doth comfort abject Christians which are patient, because they shall never be forgotten in that day.

What is the rule and measure of this judgment?

Men's works, by which is meant not only deeds and words, but also thoughts and counsels of the heart, Eccl. 12, verse last.

What was learned from hence?

What a great care is to be had of our thoughts, seeing we must be countable for them.

But will it not follow of this, that we may merit by our Works?

No verily: for the Apostle proveth here the quite contrary, because none can bring the works of the Law perfect; therefore none can look to be justified before God by his works. Again, it is not written, God will Judge [For,] but according to our works. Moreover, they cannot merit, because they are not our own. Fourthly, because they are a debt due to God, the creature oweth all to the Creator, but he is Debtor to none. Lastly, there is no proportion between them & the reward; the one being finite, the other infinite, both in time and measure: but howsoever good works cannot be an even rule of merit with God, as they be with men, yet they are a manifest rule of equity. For it is good reason that it go well or ill with us, as we have done either good or evil.

But evil works merit eternal death?

True, because they are our own, and be perfect, so be not our good works, for they are wrought in us by God's Spirit, and be imperfect.

But it will destroy all care of good works, if we deny the merit of them?

Not so, but the quite contrary: for where there is in any an opinion of merit, there can be no good works done, because in such persons all things are done of self-love, with respect to their own welfare, and not out of love to God's glory: and such works as are done out of self-love to merit withal, cannot be good; for though the substance of the work be good, yet the manner and end of it is naught, and thus are no good works done in all Popery.

What then be the conditions of a good work?

These three: First, that they come from faith, Rom. 14, 23. Secondly, that they be commanded of God in his word. Deut. 12. 32. Thirdly, that they be referred to God's glory, 1 Cor. 10, 31.

For what causes are they to be done?

That God may be glorified, Math. 5, 16. our salvation assured, 2 Pet. 1, 10. our neighbors edified; our faith testified, James 2, 14. our Charity exercised, James 2, 17. the needy comforted, Phile. 3. the mouth of the wicked stopped, 1 Pet. 2, 12. the weak strengthened, the strong confirmed, and more rejoiced.

THere is some difference in reading this text, show what it is, whereupon it ariseth, and which reading you do follow?

There be indeed differing readings of this text: for some read it thus: To such as by continuance in well-doing seek eternal life, God shall render glory, and honor, and immortality. Others thus: to them which by patience in well-doing, seek glory, honor, immortality [ He will render ] eternal life; and (indeed) thus the words stand in the Original, if ye understand the word [ Render ] out of the sixth verse, to supply the sense. But others read thus: To them which by patience seek eternal life, God [ Will render ] the glory of good works, honor, & immortality.

The cause of this difference, is twofold: First, because some do join the word [ Render ] which is supplied, unto glory, &c. Others, unto eternal life. Secondly, some do couple [ good works ] with Patience or continuance: others, pull it thence, & put it after glory; whereas they are severed one from the other, in verse 10. and so ought to be here. Howsoever, for substance of matter, it much mattereth not, what reading we choose, because the drift and intent of them all is one; to teach us who they be, to whom the reward of everlasting life shall be rendered; namely, to such as by patience continue in goodness: yet I do follow, the first reading, as carrying a plain sense, agreeable to the scope of Paul, though with some transposition of the words; and having diverse good interpreters, as guides unto me of this my choice. The words do contain two marks of such as shall inherit eternal glory and honor. One is, that they patiently persevere in doing good: the second is, that they seek eternal life; this is the butte and end of their desires, not worldly things, as riches, honor, pleasure; but that life which lasteth forever and ever, even so long as God himself (who is this life) doth last and endure: of these two marks let us deal with the latter, though it be not first named in the Text.

What do ye mean by eternal life, and what is it to seek it?

By life, is meant the happiness of the Saints in heaven, and it is called eternal, because there shall be no end of it: also to seek it, is to feel a want of it, and with great care to desire it, and labor to obtain it. Seek it for Place, in the assembly of the Saints; for Time, while it may be found; for Manner, heartily and earnestly.

What Lesson may be gathered from hence?

That this is the mark of a godly man, to desire and study above all things, how to be saved in the day of judgment. This indeed is the desire of the wicked, everyone hath a desire to be saved, but in diverse things their desires do differ from the desires of the godly. First the desire of the godly is constant, so is not the desire of the wicked, who desire it by fits. Secondly, the godly desires salvation, that God may be glorified in his mercies, which comes of grace: the wicked seek their own welfare, because they would be happy, which comes of nature. Thirdly, the wicked so desire salvation, as they do not mind the way thither, which is well-doing, or a just and godly life: the godly in his desires, is lead as well to the way and means, as to the end and scope.

Then there is a necessity to do good works, or to line well, seeing this is the way which conducteth to happiness?

True, there is so; because God commandeth them, and appointed them as the course wherein his children must run towards heaven: but these good works cannot be done without many difficulties and perils; and therefore, we have need of patience and perseverance, which is the second mark of him that shall be heir of heaven.

What call ye patience?

It is the grace of God, whereby we are strengthened to endure troubles for well-doing unto the end.

Is it requisite that they that seek eternal life, continue to the end in well-doing?

It is so, and for many just reasons: as first, that God is constant in his love towards us, therefore our love and service to him ought to be constant. Second, is Christ's example, who kept on his course in well-doing, through many afflictions, Heb. 12, 2. Thirdly, eternal life is promised only to such as continue to the end, Math. 10, 22. Fourthly, eternal death is threatened unto such as faint and give over, before they have run to the end. Fifthly, the wicked are constant in il-doing. Sixthly many godly persons have abid with patience in well-doing, whose steps we must tread in, Heb. 6, 12. to these may be added God's commandment.

Which are the especial things that discourage men in well-doing?

First, loss of goods. Secondly, danger of life. Thirdly, revilings and slanders raised by Satan & wicked men. Lastly, the great labor and pains that belongeth to well-doing.

How shall Christians arm themselves against these binderances?

By considering these few, and such like things: First, that it is better to loose the world then to loose our souls. Math. 16. 26. Secondly, that such as will loose their lives for Christ's sake, shall save it. Thirdly, that it is a blessed thing to be reviled for righteousness sake. Lastly, that the pains about godliness will be recompensed by the fruit which follows, and there is more labor a great deal in committing sin, then in doing good works.

What is the fruit and reward of godliness, or of a godly life?

Glory, honor, immortality.

What do we learn from these words?

That the godly how infamous soever they be in the world, yet they are glorious with God, and honorable in his sight; for they shall be placed on his right hand, and set upon thrones. Secondly, that their glory is immortal and never withering. Thirdly, that their estate is full of manifold glory, which the Apostle would teach, by the heaping of sundry words here, as if there were not words enough to express their happiness: seeing therefore the end of well doing will be such, we ought with patience to abide and continue in well doing.

But how shall glory be rendered unto Infants according to their works which they have not, being unable to do thē? or howe can they which repent at the last hour, have their reward according to patience, and continuance in well doing, seeing they do not persevere?

For Infants which be glorified, they are saved by the free election of GOD, by grace of the covenant, and also by Christ, into whom they are engrafted by faith, which would be fruitful in good works, if they did live till they were men: for true justifying faith can never be without good works, in such as for years and strength are apt and able to do them, no more then the Sunue without light, or a good tree without good fruit. Touching such as be converted at the eleventh hour, in the hour and moment of death, as the These upon the Cross was, I say of them that for the time they live after their conversion their faith will be working, for it is operative and cannot be idle, because it is lively, and life is active, as was seen in that repentant These, whose faith brast forth by confession of sin, reprehension of his neighbor, petition to God, glorification of Christ, and Apology for his innocence: yea if such as take the life of faith, when they be to leave the life of nature, might be suffered to continue in this world, they would also continue in good works. Lastly, Paul speaketh here of such as were of full age, and also might do good works being spared to live, that by well living they might honor God, and be at length for evermore honored with him.

WHat is the coherence, drift, sum and parts of this Text?

For coherence, either here is mentioned the other part of distributive justice, the punishment due to wicked workers, & the reward also of good works repeated the more to excite and allure men with hope thereof to be constant in well doing: or else the persons to whom recompense shall be given of the just judge, as they have been set forth by their qualities, so now by their nation they are described, either Jews or Grecians; that is, all the Gentiles which were not subject to Moses law. The drift is to show God to be righteous in his judgment, because he rendereth to everyone, the due belonging to thē, whither it be well or ill. The sum is, that howsoever haply there be not retribution made to every person here in this world, according to their doing, because the good are often oppressed, and oppressors not only go scot free, but prosper: yet certainly there will come a day wherein this confusion and troubled face of things shall be redressed and righted; when everyone shall have as they have done. For the parts, first, there is a description of the pains due to evil persons, in four words; whereof two (indignation and wrath) do contain the cause of their punishment; God's hot displeasure kindled by sin: the other two tribulation and anguish, note the extreme affliction of the ungodly, begun here, continued and perfected in hell; elsewhere signified by death, destruction, gnawing worm, gnashing of teeth, darkness, chains, 〈◊〉 , &c. Secondly, the reward of the godly is parted into three members; glory, honor, peace, which is the most quiet and peaceable possession of all good things in heaven.

What do ye note in the division of people, into Jews and Grecians?

Scripture usually divideth nations into Jews and Gentiles, or Jews and Greeks; because the Hebrews held all people beside themselves to be Greeks, and these accounting all beside themselves to be barbarous; hence the Greeks are subdiuided into Greeks and Barbarians. See Rom. 1. 14. 16. Rom. 10. 12. Jews are first named because of their prerogative to be God's people: also they excelled others in the knowledge of God; and therefore were more severely to be punished for their disobeying the truth. Hence it is, that as they were first for the order and preeminence of estate; so they are first placed here in the order of punishment, for abusing so great dignity and understanding. Also it is to be observed that here the Apostle beginneth to wrap the Jews in the self same reproof with the Gentiles, because he intendeth directly and more specially to reprehend them, unto whom therefore easily by little and little he slideth, turning his speech by name to them alone hereafter at the verse 17. When he saith, Behold thou art called a Jew &c. And in that he would not spare his own kindred but named them first, he shows himself impartial.

HOw is this Text and the verses following joined with the former, and what is the sum and scope of them?

He confirmeth by this sentence, that which before he said of the equal conditiou of the Jew and Gentile, whom he had matched in punishment; whereas they seemed to be unequal, for the Jew had the law of Moses (as a great light) to guide them, so had not the Gentiles, but the small and dim light of nature: therefore it seemeth a respect of person to condemn them to equal pains, which were not equal in the means to keep them from sinning. The Apostle answereth, that howsoever the cause might be unequal, yet God in distributing pain, was not moved with respect of person: he did not look unto the country or kindred of the Jew, or of the Gentiles, when he inflicted punishment upon them: but notwithstanding the difference of country, God did alike punish the Gentiles which had no written law, and the Jew which had a law written by Moses; because whosoever doeth transgress, whither it be without a law or with a law, they are worthy of death. Having then hitherto from the 3. verse answered the general pretext of all men, now he bendeth himself to take away the more special excuses and shifts (as bucklers against God's judgments:) first of the Gentiles, until verse 17, and then of the Jews to the end of the Chapter.

How are the persons of evil men described & set forth?

By these two properties: First they are contentious, such as willfully defend errors and strife without cause. Secondly, they obey not the truth, but obey unrighteousness, which is all one with that which is written in Chap. 1. ver. 18. and Chap. 2, 4.

In what causes do contentions appear and break forth?

In causes civil and religious, in matters of the world, and of God.

What be the original and first grounds of contention?

Pride, busy meddling, covetousness, ambition.

What reasons to dissuade from contention?

First, it is a fruit of the flesh, Gala. 5. 20. Secondly, it is against the will of God. Thirdly, it is against nature, reason, and religion. Fourthly, it bringeth forth fearful events.

What may be noted in the other part of this description?

That there be two Lord's, truth and unrighteousness; now of necessity we must obey one of these two Lord's, because there be no other Lord's, but Christ or Satan, truth or unrighteousness.

Which of these Lord's is it best to be servant unto?

Unto Christ and his truth, because this service bringeth liberty, wealth, pleasure, safety, dignity and honor. Prov. 3. 14. 15. 16. 17. 18.

How may we know whether we serve truth or lust?

First, we are servants unto that which we are obedient unto. Secondly, our service is known by our love and care; what we like best and take most care and pains to please, that is our lord.

But are God's children wholly freed from unrighteousness?

No surely, but they are not servants to it; it still abideth in them, but it reigneth not over them: it hath force and might to draw them aside from the truth of reason and of faith, but without dominion over them.

Which lord do the wicked serve?

Unrighteousness and lust, by which service they gain shame, bitter grief, horror of conscience, danger of this life, and far more in the life to come.

What remaineth for them in the life to come?

Tribluation, anguish, wrath and indignation.

What did we learn out of these words?

That evil men after they are dead must suffer for sin. Secondly, that the pains which they must suffer are extreme. Thirdly, that their pains shall be both very great and sundry or of diverse sorts, as the change of the words doeth imply. Lastly, this should serve to keep men from sinning against God: also to stir up men after they have sinned, unto serious repentance.

How many things consider we in this Text?

Three things: First, what is meant by persons and respecting of persons. Secondly, in what things it may appear that God doth not respect persons. Thirdly, how far forth we are to respect persons without sinning.

What is meant by persons?

The outward qualities, as riches, poverty, birth, country, friends: some of these qualities are of our own election as to be a Captain, a Souldior, a Magistrate, a Minister. Some put upon us by God, as Country, birth, riches, and poverty. The meaning then of these words is this, that God is not moved with any of these qualities to love or to hate, to refuse or to receive any to favor, no nor yet with any gifts either natural, as wit, memory, understanding, or gotten by labor, as Learning, Arts, experience.

But was is not a respecting of persons when all men being alike in Adam, he chose some to salvation, and refused others?

It was not for these reasons: First, persons in this phrase of Scripture, doth not signify men and women. Secondly, God's decree was before either there were men or women, that is; before they had any being. Thirdly, there must needs be a rejecting of some, where some be elected. Fourthly, that which moved him to make this difference, was not any condition or qualities in the parties, but his good pleasure. Fifthly, the elect are not saved but by the merits of Christ: the others are not condemned but by the desert of their sins: add hereunto that God is not tied unto any law, and therefore cannot wrong any or offend against equity.

In what things may it appear that God respecteth no persons?

In these two things: First, in bestowing his spiritual gifts and graces, which he giveth to poor and mean ones as well as to great and rich ones, as his effectual calling, faith, repentance. Secondly, in inflicting his judgments for sin, which he punisheth in great and rich ones, as well as in poor and mean ones.

What use are we to make hereof?

That we ought to be like unto God herein, not to respect persons but to judge according to the cause.

In how many things are not we to respect persons?

In four things: First, the Minister in delivering Doctrine, Math. 22, Thou teachest truly and respectest no man's person. Secondly, the Magistrate in administering justice, Deut. 16, 19. Thirdly, all Christians in their censure and judgment of actions good and evil. Fourthly, in having the precious faith without respect of persons, James, 2, 1.

But there is some case wherein it is good to respect persons?

True, as in giving reverence to every man according to his estate and gifts; examples hereof we have in Abraham towards the Hittites, in Joseph towards Pharaoh, in Solomon towards his mother: the reason whereof, is the authority and guists of our betters, to whom civil reverence is due.

WHat is the purpose of the blessed Apostle in this present Text, and how proceedeth he?

The same as before, to prove the judgment of God in punishing sinners to be just, and himself to be no accepter of persons, because howsoever the Jews and Gentiles be vne quall in knowledge, yet he will indifferently punish both, both being sinners. And here Paul draweth near to the particular objections of Jews and Gentiles, preventing them in that they would plead and lay in against this equity of God's distributive Justice: which the Jews thought it should not take hold on them, because God had graced and adorned them with the benefit and privilege of the Law, by having whereof they looked not to be condemned but justified: the Gentiles seeing they wanted the Law, deemed it hard to be condemned; whereunto he saith in this verse, that it shall no whit help the Jews that they had the Law, northe Gentiles that they lacked it; for notwithstanding this difference both were worthy to perish, seeing both had in them sin the proper cause of damnation. This is the drift and sum of this verse, and thus Paul proceedeth.

But why saith be of the Gentiles that they are without a Law, as having no Law?

This is spoken in comparison: the Gentiles had not the Law so plainly delivered in writing as the Jews had, yet were they not without a Law, which he proveth afterward by two manner of ways, in the verses 14, 15. the one external doing some good things, the other internal, the testimony of Conscience.

How can they be said to sin, seeing sin it the transgression of the Law which they were without?

They did sin by breaking such a Law as was given them, though they wanted Moses Law. Also they were sinners against the Law of Creation, which when Adam did break, he wrapped himself and all his posterity (even Infants) in damnation.

What meaneth he when he saith they shall perish?

That their ignorance of Moses Law should not excuse them from guilt and punishment of sin", because they shall be judged by that Law of Nature, against which they sinned.

What instructions are to be received from hence?

Two: First, that God giveth not the knoledge of his will to all alike. For the Jews had more knowledge, and the Gentiles had less. Secondly, that ignorance of God's word will excuse no man; it will not absolve the Gentiles from condemnation, because they knew not Moses Law.

What Reasons to dissuade Christians from Ignorance?

It is a sin, being contrary to the Law. Secondly, it is the cause of many sins; men do both err and sin, for that they know not the Scriptures. Thirdly, it is a part of Satan's kingdom, yea the strength thereof. Fourthly, it maketh men like Beasts, like devils.

What means to obtain knowledge?

Prayer, Meditation, Reading, Hearing, Conference.

What is the meaning of that he saith [As many as sin in the Law?]

That is, such as had, and did know the Law of Moses, and yet sinned against it, should receive sentence of death from it.

What things may we learn from hence?

Three very profitable Lessons: First, the law of Moses is not able to keep from sinning, and to justify such as haueit; for the Law was given to other purposes. First, to give knowledge of sin. Secondly, to reveal the wrath of God against sinners. Thirdly, to be a Schoolmaster unto Christ, Gal. 3, 24.

What was the second instruction?

That many which know the Law of God, after their knowledge do still live in sin, which is a very fearful thing.

What Reasons have we to live according to our knowledge?

Very many and great. First, so it is commanded in sundry places. Secondly, the end of our knowledge, is practice. Thirdly, knowledge without practice, it is not only vain, but very hurtful. Fourthly, if we practice that we know, we are like to Christ and the Saints. Fifthly, we are unlike to the Reprobates and wicked mē. Sixthly, all God's benefits and corrections call upon Christians to be obedient to our knowledge. Lastly, it is a token of the child of God, to be a keeper of the word, 1 John 2, 4, 5.

What is the third Lesson?

That the Law should judge them that are breakers of it: this should admonish us, that we do with great reverence and care observe and keep it, because they that do sin against the Law, it will be a severe Judge against them.

WHat is the drift of this Text?

To answer more distinctly the objection which the Gentiles or Jews might make for themselves. The Jew he might object, that seeing he had the law of Moses, there was wrong done to him, to match him with the Gentiles, in the case of sin and damnation. Unto which the Apostle answered; that they being breakers of the Law, could have no benefit of salvation from the Law, which saveth none but the perfect keepers of it. There is a perfect keeping of the Law, either by Christ his obedience, imputed to the believer: of this Paul speaketh not yet, till the third and fourth Chapters: or else, suppose any man by his own strength could fulfill the Law, then should he thereby be justified; of this, the Apostle here in this place, is to be understood. Moreover, there is a double Justification; one, in opinion, when men think and presume they be just, as the Lawyer did that questioned with Christ, Luke 10. & the Pharisees, Luke 16, 15. Ye are they which justify yourselves. The other, is in truth before God, which the Apostle meaneth here, and saith; that if any in their deeds could answer the perfection of the Law, thereby he should be absolved and pronounced just, even in God's sight, which is the true meaning of the word (Justified) both here and elsewhere, as appeareth by the opposition between Perishing & Justifying; as also between condemning and Justifying, Rom. 8, 33. and especially, by that place, in Acts Chapt. 13, 39. From all things from which ye could not be Justified &c. where the word can have no other sense, but [ Absolued. ] Note further, there is a legal Justification, and an Evangelical. The latter, is by Christ thorough Faith: the former, by keeping the law perfectly. For the end of the Law is not knowledge, but practice to make the creature wholly conformable to the Creator, therefore it must justify the performer. Of this Justification Legal, Paul now entreateth.

What was the lesson taught from hence?

That the Law absolveth a man, giveth righteousness and eternal life to them, which by their own strength, do perfectly keep the Law, and not to them which only know and profess it.

What belongs to the perfect keeping of the Law?

Three things: First, that all be fulfilled, without failing in one jot. Secondly, that it be kept all our life long, even to, and even in the last gasp. Thirdly, that it be kept in perfect manner, with perfect love of God and our neighbor.

Doth the Law reward with life eternal, those which thus keep it?

It doth so, by reason of the covenant which God hath made, Do this & live, Levite. 18, 5.

Can any person thus perfectly do the Law?

None save Adam in his innocence, & the man Christ, all other men (without exception) break it. The reason whereof, is, because all men being borne in sin, cannot but in everything transgress the Law, till they be sanctified; and after they be sanctified, they can keep the Law, but not perfectly, because their new birth is imperfect in this life, sin still striving against grace; whereof it follows, that none can challenge at all life eternal, by the Law or the works thereof, as they be done by us.

What is the Objection of the Gentiles?

They might allege, that they had wrong done them to be condemned, seeing they wanted the Law of Moses. Unto which objection the Apostle doth answer, that though they lacked Moses law, yet they were not altogether without a Law; First, because that they did such things as Moses Law required to be done. Secondly, because their thoughts excusing them in their well-doing, and accusing them in evil doing, did witness they had a Law, even the Law of Nature, though not the Law of Moses?

What is it to do such things as be contained in the Law?

First, that in matter of Religion, to think there is a God, and that he ought to be worshipped Secondly, in matters of manners to do good things, as to relieve the poor, to help the helpless, to speak truth, &c. Thirdly, in matters of policy, to punish vices forbidden, and to do good things commanded, by good laws to restrain from evil, and to contstrain to good.

Did the Gentiles all this?

They did so, as it is manifestly known by their Books and Stories, which witnesseth of many, that they both taught and practiced honesty.

What letteth that they pleased not God?

Because they did not this out of faith. Secondly, that they did not refer their doings to God's glory, but to the pleasing of themselves. Thirdly, they lacked a pure heart, which is the fountain of all well-doing.

What is meant thereby, That they are a Law to themselves?

That they see in themselves by the light of reason, what they should do, and what they should not do. Their inward conscience, is instead of a Law commanding virtue, forbidding vice, telling them that God must be honored, Parents obeyed, their neighbor not hindered.

WHat is the drift of this Scripture?

To prove by the internal testimony of their Conscience, that the Gentiles were not without a Law, as he had before confirmed it by an external way of their doing some good things.

What things are to be noted here touching the Conscience?

Two things: First, the Office of the conscience. Secondly, the effects or actions of the same.

What is the office of the Conscience?

To bear witness, therefore it is called [ Conscience ] because it knoweth with another: it doth bear witness first of our estate, wherein our persons stand with God, that is; whether we are in the favor of God or no, as Rom. 8, 16. The spirit doth witness unto our spirits, that we are the sons of God, Also by the example of Paul, Ro, 8, 15. & 2 Cor. 5, 5. and of Cain, Gen. 4.

But David thought himself cast out of God's favor, when he was not, Psal. 77, 7. So did Job.

It is true, in time & pang of some grievous temptation, or if the conscience be feared; also when it is asleep or benumbed, it doth fail in giving testimony of our persons. Secondly, it doth bear witness of our life and actions.

What is the testimony that the Conscience giveth of men's actions?

Before they are done, it witnesseth & admonisheth us; or when we shall do them how good or evil they be. After they are done, it tells us what we have done, that is; when we are about to do or say anything, the conscience telleth whether it is good or evil, whether we please or displease God in it. Example we have hereof in David, who when he was shut up in the Cave with Saul, David's Conscience told him afore-hand, that he should do ill to do violence to Saul, Sam. 23, 6. Also Joseph's Conscience told him before hand, that he should do ill to consent to his Mistress, Gen. 39, 9. Also Rebeccahs Conscience did witness, that it was a good work to preserve her two sons, Gen. 27, 42.

Doth not the Conscience err sometime in giving testimony touching actions?

Yes it doth, because it is defiled with ignorance and superstition. Therefore in this case the erring conscience ought to be reformed by the word, but til it be reformed, it must be followed and obeyed, as appeareth by Rom. 14, 21. 1 Cor. 8, 10.

What witness doth the Conscience hear after the action done?

It certifieth us and witnesseth to us what is done, and what is not done; the reason of this is because there is in the Conscience a power observing and remembering all that passeth from us in thought, word, or deed, as may appear by the example of Joseph's brethren, also of Judas, and of every man's experience.

What be the effects and works of the Conscience?

To excuse us when we have done well, whereupon ariseth joy: and to accuse us when we have done ill, whereupon ariseth grief and fear; it accuseth us in all things done against Conscience, because it striketh us with terror and sorrow, but in honest actions which agree with nature it doth excuse us.

What may be the meaning of that he saith, our thoughts accusing or excusing one another?

It is not so to be understood, as though the thoughts themselves were at civil war, striving together one against another, about one and the same fact or deed: some thoughts accusing it, and on the contrary some other thoughts excusing it; nor yet it is to be applied unto diverse persons, as that some thoughts should accuse unbelievers and wicked men which are to be punished; and other thoughts should excuse believers and godly men who are to be saved: but it must be meant of the change and turns which our thoughts have in accusing or excusing our own deeds and words, as they shall fall out to be well or ill spoken or done, so our thoughts do either acquit them or condemn them. And this testimony which the Conscience of men beareth by accusing or excusing, according as the things committed are good or evil, it pleaseth God to keep and maintain it in every man's heart for two special purposes, not only that there might be a constant difference between men and beasts, but also for to be an aid and help unto men, the better to search out our Creator, to conserve human society, to leave the unrighteous without all apology and excuse in the day of the Lord's judgment; and namely, to take away all pretence from Pagans and such as be without the Church, to whom their very Conscience shall be sufficient to bear witness against them unto their condemnation, though they never had either Law or Gospel.

What are we to learn from all this?

That it behooveth us to hearken to the direction of the Conscience. Secondly, to labor to have our Conscience well rectified. Thirdly, to be much occupied in purging and cleansing the Conscience, that it may do his Office well and kindly; this must be by often and narrow search, and unfeigned confession and forsaking of known sins.

WHat is the drift of this Text?

To cite all men, both Jews and Gentiles before God's tribunal seat, as guilty of his judgment: it concludeth his tract touching the righteous judgment of God in taking revenge of the wicked.

What be the parts of this Text?

Four; First, that there is a day appointed for he judging of all flesh. Secondly, the Judge, who is both Sovereign (God) and Deputy (Christ Jesus.) Thirdly, the things that shall be judged, (the secrets of men.) Lastly, that this Doctrine is a part and principle of the Gospel, and as certain and sure as that Paul taught it in the Doctrine which he delivered in his Sermons and Epistles.

What may we learn concerning the day of judgment?

Two things: First, that it is so certain that it will come, that nothing is or can be more certain; the reasons hereof are these: first, God's decree which hath appointed it by an unchangeable will. Secondly, the truth of Scripture, revealing it in most plain and innumerable places. Thirdly, the evidence of reason demonstrating it, as above, and the fear of our Conscience for secret sins convincing us of it.

What use hereof?

Four-fold: First, the summoning of the wicked to repentance, Acts. 17, 30. Secondly, the confirming such in their duties as have repented, 2. Cor. 5, 11. Thirdly, it teacheth patience, because there will at length undoubtedly be an end when the good shall be rewarded. Lastly, Charity towards our brethren, Rom. 14, 13.

What was the next thing?

That this day is uncertain to us when it will come, as appeareth by the testimony of the Scripture, as Math. 24, where the uncertainty of this day is set forth by these and such like similitudes, as of a These in the night, of travail falling upon a woman, of a householder coming from a marriage. God would have this day unknown to us, to warn all to be watchful, that is; to live so carefully every day as we would do upon our judgment day, because every day may be that day for ought we know.

What hindereth the coming of that day?

Only the accomplishment of the elect, which may be done in a short space.

Shall not the Jews be called first?

So it verily seemeth, Rom. 11, 24, 25, 26, 27. &c. but they are part of the elect, whose calling may speedily be performed and wrought.

Who is the Sovereign Judge?

God, by whose authority the judgment is to be held: first because he alone seeth the secrets of men. Secondly, he alone can open the book of the Conscience. Thirdly, he alone can raise the dead. Lastly, he alone can execute the sentence; all which should work great fear of offending him, and continual care of well-doing, 2. Cor. 5, 7.

But the Scripture saith of Christ, that he shall judge the world as he is man, Acts 17, 31. how then shall the Saints judge? 1. Cor, 6, 2.

Christ shall pronounce the sentence, Mat. 25. but the Saints shall judge as assistants to Christ, and approuers of his sentence. The consideration whereof should breed terror to the wicked, that he whom they have despised shall judge them: and matter of comfort to the believers, that their head and Savior shall be their Judge.

What shall be judged?

Secrets of men, by which is meant all inward thoughts conceived in the heart, all hidden affections seated there, and all outward deeds closely carried from the knowledge of the world, and done in dark or remote places.

What should this teach?

To have a great eye even to our thoughts and affections, that they be such as shall agree with God's will. Secondly, to do nothing but that we would have all the world to know; for God who seeth all, and shall judge all, is greater then the world, and will open all to the world.

Why is the judgment a part of the Gospel?

First, because it stirreth to repentance which belongeth to the gospel. Secondly, it teacheth charity and patience, two parts of the gospel. Thirdly, it bringeth perfect deliverance and redemption from all sin and misery; which is the matter of the gospel: or else the meaning may be, that Christ shall give sentence according to the doctrine of the gospel already published. John 3. 16. 17. 36.

WHat is the drift of this Text?

To convince the Jews as guilty of sin and damnation, as before he had done by the Gentiles; and so to drive them both to seek their justice, not in their own works, but in Christ Jesus alone.

What order doth the Apostle keep in this part of his treatise?

He doth these three things. First, he rehearseth seven privileges or benefits of God towards the Jews, to the chief whereof, even to their Doctors he directeth his speech. Secondly, he reproveth their unthankfulness in the abuse of these benefits. Thirdly, he answereth their objection about circumcision, and showeth which is true circumcision, and which be true Jews, which be otherwise.

What was the first benefit which they might pretend for their immunity, why they should be exempt from the severe judgment of God?

That they were called Jews, which was an honorable title and noble, as now it is to be called Christians; but they were not such as they were and would be called; which showeth us, that truth may be severed from titles: and that glorious names through the wickedness of such as bear them, may become most odious and infamous.

What was the second benefit?

That they had the law and the service of God prescribed them by it; this benefit appeareth to be great, by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was, that they rested and contented themselves in the reading, knowledge and profession of the law, also putting their trust therein, and proceeded not to practice and obedience, to walk in the statutes which they understood and professed.

What was the third benefit?

That the true God was their God, and made a covenant to take them to be his people, this was a marvelous great benefit, the profession and dignity of the covenant, as appeareth by Deut. 4. 29. and Psal. 144, 15. And Paul saith it was their glory: but this was their abuse of this benefit, that they gloried in God without due desire and care to advance his glory, by godliness of living.

Tell us what the fourth benefit is?

It is the knowledge of God's will; this appeareth to be a precious benefit by these reasons. First, because knowledge is a part of God's image and of Christ's kingdom. Secondly, it is to the mind, as the eye to the body, or the Sun to the world. Thirdly, it is of great price, more worth than all merchandize, Prov 3., 14. Fourthly, it maketh one man to excel another: but herein they abused their knowledge, both for that knowing the will of GOD they did it not: and also because being severed from love of God and their neighbor, it made them swell.

What is the fifth benefit?

Trial of things which differ: these words, they have another reading; as thus, Thou allowest of things which are excellent. If we take the first reading, then it hath this sense; that the Jews had such a degree of knowledge of God's will, at least in their own persuasion, as they could discern between good and evil, between truth and errors. Phil. 1. 7. 8. But if we take the second reading, then the sense will be this; that they by their knowledge, not only could tell what was good and what was not, but of sundry duties they knew which was most excellent. This is a benefit of great moment, because in comparison of two duties, when they come in balance together, it is a very good thing to know which is to be preferred; for one may commit a great sin in the doing of good duties, if for a less he neglect a greater, or hinder one duty by another; as to be collecting for the poor, when they should attend the word; or to be busy in reading and private prayer, when they should be given to public devotion.

Come now unto the sixth privilege spoken of in this Text, and tell what instruction is that he speaketh off? what is meant by instructing?

That which is by Catechising, or such as is fit for children, to enter them into religion, to make them understand the principles thereof.

What is the manner of Catechising instruction?

By questions and answer, as Math. 16. 13. 14. and Acts 8. 30. 31.

What difference is there between Catechising and Preaching?

The one is short, the other is a more large treatise; the one belongs to weak ones and beginners, the other to all, both strong and weak: the one is as the laying of a foundation, the other is as a building up to perfection: the one is redeliuered, the other not.

How ancient is this exercise?

Very ancient, practiced before the law by Adam and Abraham; under the law by David; and in the time of the Gospel by Christ and Paul, as Heb. 6. 1. 2.

How may it appear that there is a necessity of this duty?

By the commandment, Deut. 6. 7. also 〈◊〉 . 6, 4. Secondly, because this kind of instruction is compared to milk, Heb. 5. 13. and to the laying of a foundation, Heb. 6. 1. and to the teaching of principles. Thirdly, also by the resisting which Satan maketh to this work. Lastly, because it is an ordinance of GOD for good to his elect, therefore it is necessary, being a part of the holy ministry.

What is the utility and profit of Catechising?

Manifold, first it prepareth unto ripeness in knowledge. Secondly, it enableth to descern truth from error. Thirdly, it fitteth for the receiving of the communion. Fourthly, it causeth Christians to hear sermons more profitably: as by taking in milk, children are at length made able to bear strong meat.

WHat was the drift of these words?

To show the pride and vanity of the Jew, even of their chief Doctors, despising all other people, as babes and idiots, in comparison of themselves, yet they had no sparkle of sound knowledge in them, but were as bladders full of wind.

What especial things were learned out of this Text?

That ignorant and unlearned persons, are likened to the blind, and to such as be in darkness: for whether by (blind) we understand Gentiles or vulgar Jews, the unskillful be meant here.

Whereof did this put us in mind?

Of sundry and very profitable lessons: first, that ignorant persons see not their way to heaven, as blind men see not their earthly way. Secondly, as blind persons are soon miss-led from the way, so are ignorant persons soon seduced. Thirdly, as we pity the blind, so we are to pity the ignorant. Fourthly, as we are ready to lead the blind in their way, so we must do towards the ignorant. Fifthly, as they in darkness and blindnesle are in danger of taking bodily harm, so are the ignorant in danger of spiritual hurt, by falling into sin and errors. Sixthly, as the blind have no comfort of the Sun, so neither the ignorant have any comfort of the word whiles they remain such.

What other things were learned out of this text?

That teachers are called guides and lights, and should be able to enlighten others; though these meant here by our Apostle, were nothing less then such in truth, whatsoever boasts they made, delighting to be called masters, Rabbi, Teachers, Scribes.

Whereof did this admonish us?

Of diverse good instructions, as first that there is a necessity of teachers, as of guides in our journey to heavē. Secondly, that teachers ought to have more skill in God's matters then the hearers; as a guide ought more perfectly to know the way, then the party guided. Thirdly, that hearers ought to love and recompense their teachers, as trauailers do their guides. Fourthly, that great is the loss of skillful guides and lights, it is as the falling of the light and stars from heaven. Lastly, that great is their unthankfulness, which do abuse their teachers, as if one should abuse his good guide.

What other things were noted out of this text?

The nature of pride, in this that it is said, thouperswadest thyself, noting to us that they were such in opinion, rather than truth; being puffed up with the vain persuasion of great knowledge.

What is that that pride works in men?

It causeth them to be puffed up through the knowledge of God's word, & to persuade themselves, to be what indeed they are not. From whence proceedeth these two things, first a contempt of others which have less knowledge. Secondly, an envying of such as are praised above them, for greater knowledge.

What remedy for this disease?

First, to consider that our knowledge is the gift of God. Secondly, to think that the more knowledge we have, the more we are indebted to GOD, and have the greater account to make. Thirdly, that others excel us as far both in knowledge and other gifts, as we can excel our inferiors in knowledge. Fourthly, that our knowledge is joined with great ignorance, and with many other wants and deformities. Fistly, that the abuse of our knowledge by pride, is oftentimes grievously punished of God, with heresy and profane life. Sixthly, that when our knowledge is through love applied to profit others, it is much increased through God's blessing.

What is meant by the form of knowledge?

An appearance and show of knowledge, with an opinion, that they could infuse that knowledge into others.

WHat is the drift and matter of this Text?

To show how the Jews abused and reproached the name of God by their evil life, & were very hypocrites, their manners not being suitable to their teaching and profession, not doing what they taught others.

What be the parts of this Text?

Two: First, a reprehension: Secondly, a confirmation of it by Scripture.

What is the sum of the reprehension?

That the Jews by their sins (which they did contrary to their knowledge) did dishonor God, and therefore were far off from true righteousness: this reprehension is set down by Interrogation or Question, the better to affect them with shame, and pierce their dull and hard hearts, which would hardly be moved with soft and gentle words: as if he should say, Doest thou not blush to neglect thyself, when thou directest others?

What is the matter of this Reprehension?

It is either general or particular; generally, he reproveth them for doing such faults as themselves blamed in others: also, for leaving undone such duties, as they did commend to others.

What is it to teach others, & not to teach our selves?

To teach others, is to give others good instruction what to do, and what to leave undone; and not to teach our selves, is not to follow the same instruction in our selves, nor to be examples of our own instructions and lessons.

How many sorts of men are reproved by this?

Three sorts: First, such as are merely ignorant, who know so little, that they can neither teach themselves nor others. Secondly, such as for their knowledge can and do teach themselves; but for lack of utterance they cannot instruct others. This is a fault in some Pastors. Thirdly, such as have skill to teach others, and do it in a good measure, but themselves for lack of application, have no profit to amendment of their own life: this is the fault both of evil Pastors and evil professors, and is the thing which is blamed in this text.

Is it not of these the Scripture saith, that seeing they see not?

It is so indeed meant of such as have knowledge to see what is good, but lack grace to make use of it to themselves. These men are great Hypocrites, & be under fearful judgments, Math. 13, 14. Acts 28, 27. they pull down with one hand, what they built up with the other.

What is it that he doth particularly reproous in the Jews?

The breach of the eight commandment, which forbiddeth theft or stealing, which even their Priests were guilty of, Hos. 4, 8. Math. 23, 13.

What do ye call Theft?

Theft (in a proper speech, or according to the common use of the word) is a secret conveying from other men their goods, without their knowledge or leave. Of this theft there are two kinds, either it is of persons (that is called man-stealing,) or of things.

What are the things that may be stolen?

They are either holy, profane, or common: to steal holy things it is Sacrilege, when things appointed to an holy use, are turned to a private use. Also, the stealing of common or profane things, is either by taking away the goods of private men, or else by robbing the common treasure.

Hath not theft yet a more large signification & what is it?

It hath so, for theft importeth all wrong any way done to others, in that which by right is due unto them, yea, all desire of other men's substance is theft; & when theft is thus taken, many other sins will come under it; as first, all withholding from others things found or committed unto our trust, is theft. Secondly, when things borrowed are never paid again, or be worse at the returning, then when they are borrowed. Thirdly, things sold by false weights or measures. Fourthly, the uttering bad wares instead of good. Fifthly, the over-prizing of our Wares. Sixthly, the buying too cheap of such as are driven to sell. Lastly, all fraud and deceit in bargaining. Moreover, to keep back Servants wages, and to fail of doing towards others that duty which by our place we are bound to do, as in Ministers, Magistrates, Masters, Servants, &c.

What do ye call Adultery?

It is the uncleanness between married persons when they forsake their own bed. This uncleanness is only named in the Law, because it is the most common and most odious uncleanness. For the Holy ghost, Pro. 6, 30, 31. doth detest it more thē theft, as the greater sin, and maketh an Adulterer worse then a thief. Such were the sons of Eli, 1 Sam. 2, 22. & those two false Prophets, whom the King of Babel burnt, and many Popish Monks, Friers, and Priests, which cry out in the Pulpit against uncleanness, yet greedily commit it.

What do ye cal Idols?

Images either of false, or of the true God, even all religious Images forbidden in the Law.

How may it appear that it is unlawful to have the Image of the true God?

First, the Law forbids it expressly, Deu. 4, 16. Secondly, the Israelites made an Image of Jehovah, and were punished, Exod. 32, 4, 27. Thirdly, it is a dishonor to God, being immortal and invisible to represent him by a visible and mortal thing; as they diminish the majesty, so they deprave the worship of God.

What else was contained under Idols?

Any thing whatsoever we love and honor as God. Thus money is an Idol to the covetous, pleasure to the Epicures, honor to the ambitious, Philip. 3, 19. Col. 3, 5.

What call ye Sacrilege?

It is a sin committed about holy things, or things appointed unto an holy use, as one would say a sacred theft, because things given to superstitious uses, ought by the Magistrate to be abolished after the example of Josiah?

What do ye call holy Uses?

Such as any way belong unto the Service of the true God, as Churches, Tithes, Communion Table and Cup, Pulpit clothe, Lands, Books, and such like: the Priests which by covetousness spoiled the Oblations, were culpable of Sacrilege.

When is Sacrilege committed about these holy things?

Either when public persons for private lucre, do convert these things to their own uses: or when private persons without public authority do violate them, by applying them to their use. This sacriligeous sin is worse then theft, for Sacrilege is (as it were) a robbing of God, and a spoiling of him, as Malachi in his first chapter speaketh.

By what other way may we perceive the heynousnesse of this sin?

By considering the judgments of God upon such as were guilty of it. Examples we have in Achan, who stole holy things, and was stoned, Josh. 7, 1. Eli his sons for Sacrilege, both killed in one day, 1 Sam. 3, 13. Ananias and Saphirah for this sin, were both suddenly stricken dead.

What other things were taught here?

That it is a mark of an Hypocrite to abstain from some gross sins, and yet to live in other sins as foul. Secondly, to do the same things which commonly he reproveth in others. Thirdly, note that Paul joineth Idolatry and Sacrilege, not as opposites, but as things near of kin. For, every Idolater is a sacrilegious person, for he doth enormously profane the holiness of God, and wickedly pollute his sacred worship, and rob him of his due honor.

WHat is the Sum of this Text?

To show, that the Jews are not righteous by their works, seeing their works were such as did dishonor God. Secondly, the co nfirmation hereof by authority of Scripture [ As it is Written. ]

What is it to glory in the Law?

To take pride and pleasure in the knowledge & profession of the Law. This is a vain and foolish glorying. When knowledge and professio n is severed from the practice of the law, it is ridiculous to glory in such knowledge of the law is not only vain and to no use, but tendeth to more grievous condemnation, for he that knoweth his Masters will, and doth it not, shall be beaten with many stripes.

What is it to break or transgress the Law?

It is a speech borrowed from earthly things, the Law being compared to a bound or Land mark, because it should keep our heart, and all our thoughts and affections in due compass.

How many things are here signified by transgressing the Law?

Four things: First, to do evil things forbidden in the Law. Secondly, to leave undone good things commanded in the Law. Thirdly, in the manner of doing things commanded to fail, and in the end by not doing them from perfect love unto God's glory. Fourthly to purpose to continue in the breach and transgression of the Law.

How doth the breaking of the Law dishonor God?

Not in respect of God himself, whose honor cannot be increased nor lessened; but in respect of men who take occasion from the evil life of God's people, to speak evil of God's word and holy Religion, as if it were a teacher of iniquity, 2 Sam. 12, 14. 1 Tim. 6, 1, 2. Titus 1. 11. 1 Pet. 2, 10. for as evil Children discredit their Father, so it is a discredit to God, that they which are called his children, should do evil and live unrighteously. Also in every transgression, there is a contempt of divine Majesty, directly or indirectly, which is a dishonor to God.

What should this work in us?

A wonderful care to avoid all open disobedience to God's law, because it doeth not only offend and displease God, but exceedingly turn to God's dishonor: for God's honor is a greater matter then our own salvation; better it were that all men were destroyed then God should be dishonored. Again, men were created unto the honor of God, not to his dishonor. This consideration hath kept many of the servants of God from sinning; for this cause David would not hurt Saul when he might, because he would not dishonor God by doing evil: Joseph was kept from incontinency by this reason; Sidrac, Misech and Abednego were kept from Idolatry: God's children do remember the end of their creation, and consider that God will punish such as discredit him.

What was the other part of this text?

A confirmation fetched from testimony of Scripture, as out of Isaiah 52, 5. and Ezek. 36, 30. Wherein he meeteth with a secret objection, We mean not to dishonor God, whose law we teach and proclaim: yes, saith Paul, he is dishonored by your deeds, amongst the nations, as scriptures fore-told.

What is the meaning of these texts?

They be a prophesy to fore-tell, that in the days of the Messiah, the wickedness of the Jews should be such, as should be a great scandal to the Gentiles, and move them to reproach the name of God, measuring him by the manners of his people: the Apostle therefore doth cite these prophesies, to strengthen his reprehension, and to stop the mouth of the Jews, which else would have stood upon their own innocence, and deluded his own affirmation; whereas now there is no place left for complaing, or starting back.

What is meant here by the name of God?

Either God himself, or else his doctrine and religion; because by these, God and his will are made known to us, as men are known by their names.

What signifieth blasphemy?

Reproaching, evil speaking, railing, contumely, when ought is taken from God which is his due, or any undue thing is attributed unto him.

What were the lessons taught from hence?

First, that wicked men take occasion from the falts of God's people, to speak evil of God himself, and of his holy worship. Secondly, that it is a grievous thing to prostitute the name of God to be dishonored by his enemies, and that we are bound to have more care of God's glory, then our own happiness. Lastly, that therefore it behooveth all God's people to have a great care of their conversation, that it be not only upright in the sight of God, but also honest and unblameable even before men.

HOw doeth this text hang upon the former, what coherence hath it, with the preceden̄t verses?

Unto the forenamed pretext of the Jews, who by the dignity of of Moses law and the covenant thought to be privileged, and that they should not together with the Gentiles be condemned: he now addeth a new excuse from the prerogative of Circumcision, which was no idle and empty Sacrament but an effectual seal of that league of grace which God had stricken with his people: and this Paul denieth not, but granteth the excellency and efficacy of this sacred sign, especially on God's part who gave it as a seal of his free promise; but on the people's behalf which did not join obedience with circumcision, it was of no more profit to them then if their fore-skin had never been cut off. Upon this occasion Paul doth put a difference between that circumcision which is available and heathfull, and that which is not wholesome, also between a true Jew and one which is counterfeit, in show and name only; and this is the sum of the verses which follow to the ende of this second Chapter.

What is the drift of this Text?

To reprove the great folly of the Jews, who being breakers of the law, yet held themselves righteous and acceptable to God, because they were circumcised: unto whom the Apostle replieth, that there was no power in circumcision to make wicked men accepted of God, and therefore a Jew being a transgressor of the law, was no better then a Gentile that lacked circumcision, if he were a doer of the law of Nature. Note that he speaks of the Circumcision as it was in the time of the law, not as it is now, abrogate by the Gospel, Gal. 5, 2

What was Circumcision?

It was a Sacrament of the Old Testament, which God gave unto Abraham for him and his seed. The outward sign of this Sacrament, was the cutting off the fore-skin of the flesh upon the eight day. The thing signified hereby, was the grace of the Conenant, standing in reconciliation with God, and newness of life. It consisted of a reciprocal promise, GOD promised pardon and grace, the people promised faith and obedience, Gen. 17, 1, 2.

Upon what things or in what respect was this Sacrament profitable to such as did keep the law by performing moral obedience unto God?

In these respects: First, it did serve to distinguish God's people from all other people. Secondly, it did serve as a Seal to assure them of the forgiveness of their sins and of God's favor Thirdly it did admonish them of their duty, that they must abandon all sinful and wicked desires and affections, and remain holy to God. Lastly, it was an instrument of the Holy Ghost, to the mortification of sin.

What was further taught from this, that he saith Circumcision was profitable?

Namely to grant and yield unto any, with whom we have to do in causes of Religion, what is in reason and truth to be yielded.

What was learned from this, that he saith Circumcision profiteth him that is a doer of the Law?

That the fruit and profit of sacraments dependeth upon the faith and godliness of the receivers, and not upon the action done and the word spoken; for sacraments they do not make a wicked man righteous, but he that is already righteous, they confirm him in his righteousness, and increase graces given: but as for wicked men, neither sacraments, nor any other external thing can profit them, whilst they live wickedly without faith and repentance.

Then sacraments have not grace enclosed in them, as the virtue of healing is enclosed in the medicine, nor do not regenerate, justify and save men by the very work done?

No verily, but all their virtue is from God, who at his good pleasure, maketh them profitable to his children which fear him, and receive them duly, walking before God, and being upright.

But sithence none are so upright but that still they be transgressors, and therefore no keepers of the Law (which implieth an exact performance of the whole Law) therefore the Sacraments cannot bring profit unto any? And then in vain were they ordained?

This Text which saith (Circumcision is nothing to such as keep not the Law) speaketh of impenitent transgressors, such Hypocrites as do sin and continue in their sins without any godly grief for their falls, or confidence in the grace of Christ for remission of their faults; to these indeed Sacraments bring no benefit at all. Howbeit such as do transgress the law by infirmity against their own purpose and resolution, being heartsorry upon their disobedience once espied, groaning with unfeigned sighs for the offense of God thereby, and endeavoring to arise by repentance; such have fruit by the holy Sacraments, because they stand to the condition upon which the force and benefit of the Sacraments do depend. For they keep the Law, though not in their own person, yet in Christ in whom they believe, and for whose sake their daily slips and faults of frailty are not imputed, Christ being made to the fathfull the end of the Law for righteousness, Rom. 10, 4, 5. of which righteousness, as Circumcision to Abraham and the godly Fathers before Christ, so Baptism & the Lord's Supper since Christ his coming, be seals assuring unto the godly Believes, their justification with God by faith in Christ. Whereas to the unfaithful & wicked livers, they are utterly void and of no force, except it be to seal up their just condemnation, and to be a witness against them.

How do you prove that godliness is required in them that shall profitably receive the Sacraments, and that to ungodly men, they are vain and of no use?

By 1 Corinthians 11, 24. the end of their examination, is to find faith and repentance which wicked persons do want; Also by the example of Judas, and of Simon Magus, and by infinite testimonies of holy Scripture, namely by this Text, which unto the promise of grace on God's behalf, mentioneth on the people's part, the conditiō of obedience, without which God is not bound to stand to his promise.

What is the profit that a godly man taketh by the Sacraments if he come repentantly, and do believe the promises of the Sacrament?

Manyfold and very great: First, it stirreth up and strengtheneth faith in the forgiveness of our sins by Christ, and so knitteth us more straightly unto God the Father by him. Secondly, it kindleth our love unto God. Thirdly, it kindleth our love one towards another. Fourthly, by it God mortifieth and killeth our corrupt lusts. Fifthly, it increaseth hope of heavenly glory in the faithful. Lastly, it provoketh thankfulness & praise to God for all his free mercies by Christ Jesus.

WHat is the drift of this Text?

To teach who is the true Jew, and what is true Circumcision; and who is the false Jew, and counterfeit Circumcision.

What is false Circumcision, and who is a false Jew? Also what is true Circumcision, & who is a true Jew.

The false Circumcision is that which is outward only in the flesh and in the Letter, whose praife is of men. True Circumcision is that which is inward: also in the heart and in the spirit, whose praise is of God.

What do ye call outward Circumcision, and a Jew outward?

That is outward Circumcision, when the foreskin of the flesh is pared away without any mortification of sin; and he is an outward Jew which is one by profession only, and before men, without any inward renewing of his mind by the spirit of God, working Faith and conversion of the heart unto God, which was the thing promised on the part of the Circumcised.

Let us hear now more fully the difference between one that is a true Israelites, and one that is a counterfeit: by consequence of a true Christian and an Hypocrite.

The differences are many which I will rehearse in order. First of all, the true Israelite loves God for himself. The counterfeit loves God for his benefits; the one loves the word, because it is his word, & the food of his soul; the other, because of knowledge, which delighteth him, which is a natural thing. The one loveth God's Children, because they belong to God; the other, loves them for some carnal respect, as for profit, credit, kindred. The true Israelite seeketh the praise of God, the false, praise and reputation of the world: the one desires chiefly to have himself and his doings approved of God, the other chiefly desireth this, that he and his works might be seen of men. The true Christian looketh as much to the manner of doing, as to the work done, so doth not the Hypocrite, he looks to the act only, being careless of affection. The one doth rather desire to be, then to seem to be; the Hypocrite is quite contrary. The one cleaveth to the Lord with purpose of heart: the other is wavering and unstable. The one is led to good, or to shun evil, with regard of favor or fear; the other, that he may please God. The one complaineth of his infirmity, rather then he will praise his good deeds; the other, delighteth to hear of his own good doings. The one saith little, & doth much; the other doeth little, and talketh much. The one doeth cloak bad actions with good pretences, so will not the other.

What further observations and instructions from this Text?

First, upon this text is grounded the distinction of the inward and outward Sacrament. Also of the visible and invisible Church. Secondly, that as every Sacrament hath a Sign and a thing signified: so these two are ever joined in the right use of the Sacrament: the one taken outwardly by the sense; the other, inwardly received by the spirit. Lastly, that grace is not tied unto the Sacrament, which some have without grace; and the benefits promised, the thing of the Sacrament, is separate from the sign, unto all believers.

IN few words lay down the sum and order of this third Chapter.

The Apostle still goeth on, to prove the Jews to be guilty thorough sin, of God's wrath; that whatsoever perogatives they had on God's part to grace them, yet because of their unbelief and other transgressions, they were no more just before God then the sinful Gentiles, as he confirmeth by sundry authorities divine, out of the Prophets and Psalms; whereupon he inferreth, that by the works of the Law, none be justified in the sight of God; and so at last concludeth demonstratively the main and principal proposition of this Epistle, that all elect sinners, be they Jews or Gentiles, are justified without the works of the Law, by the faith of Christ. Touching the general parts of this Chapter, they be these three. First, is a confutation of diverse cavils and calumnious Objections, which the Jews might move on their own behalf, out of such things as Paul had written, until verse 9. The second, from the 9. Verse, unto the 21. wherein he both propoundeth & proveth the quality both of Jew and Gentiles, in the case of sin and damnation. In the third and last part, he inferreth, and by unanswerable reasons demonstrateth this affirmative proposition [ All men be justified by faith, ] from verse 21. till the end of the Chapter.

What is the drift of this present Text?

To bring the Jews the better to the sight of their own sins and wretchedness, by answering such things as they objected for their own defense. For, it might trouble them (which the Apostle wisely foresaw) to hear Paul so extenuate Circumcision, and other privileges.

What is the first Objection, and how doth the Apostle answer it?

The Objection is this: If notwithstanding Circumcision yet the Jew and Gentile be alike sinners, and miserable; wherein then is the preferment of the Jew? in what doth he excel the Gentile? For, it were absurd and injurious unto God himself, to equal the Gentile unto the Jew. To which the Apostle so answereth, as leaving them equal for guilt of sin, yet he giveth to the Jew his prerogative.

What be the parts of this Text?

Two; First, a question in the first verse. Secondly, an answer in the second verse.

What learned we out of the Question?

Three things: First, how hard a thing it is to bring men to yield to their own conviction and condemnation. Secondly, that men naturally do affect excellency, to be thought better then others. Thirdly, that such Ceremonies as men are accustomed to, they cannot abide to have them reproved. And add this as a fourth, That Preachers must wisely prevent and remove what may be scrupulous to the weak, or occasion of slander unto the malicious persons.

What did we learn of the answer?

The Wisdom of the Apostle, who in reporting the preferment of the Jews, doth not only stand upon the virtues of the Jews, but-only reckons such things as were meet, and belonged to God, being his benefits, least they should be proud. For he doth point at many things, in that he saith, [ Much every way ] yet mentioned only the Oracles of God, as the chiefest of his savors, which is signified by the word [ First, ] noting not an order, but the dignity of this privilege, as general, containing the rest; and most excellent, surpassing the rest.

Whence did he setch this word [Oracles?]

From the Gentiles, who use to cal the answers which were given by Apollo at Delphi, by the name of Oracle.

What did this teach?

That we should not put Religion in words, when we may use them without any wrong unto the truth.

What is meant here by the Oracles of God?

All the Scriptures of the Old Testament, both Moysaicall and Prophetical, but especially, the free promises of grace and salvation by Christ. These Oracles were committed to the Jews, not as another man's thing laid to pledge, but as their own treasure to be enjoyed for their use, to instruct and comfort them, if they could have used it well. Howbeit thorough their own fault, they served not to this end, and so they lost the right of this prerogative, so as it nothing profited them.

What instructions were given from hence?

Three, that to have the word of God amongst us, is the greatest privilege and savor that God giveth to any people, because hereby God's counsel for our salvation is revealed; and men are called to the kingdom of heaven, and to other favors concerning the life to come: therefore we ought to esteem and love the word above all other things, because God will not let the contempt of such a precious treasure go without revenge. Secondly, we learn that it is a sign that God maketh high account of that people to whom he doth of trust commit his word, which should work in us great care of thankfulness to God, with study and an earnest desire of pleasing him. Thirdly, we learn that the office of the Church toward the word, is to be a keeper of it, for it is of trust committed to us as a jewel to be kept: the duty of the Church herein doeth consist in four particulars. First, to interpret and give the true sense of the word. Secondly, to sever it from all false and bastard Scriptures. Thirdly, to propound foundly the doctrine of the word to the Children of the Church. Fourthly, to preserve the doctrine uncorrupt, and to punish such as deprave it: and herein the Jews acquitted themselves well, for they safely kept the scriptures from falsity and corruption even to this day; and in the days of our Savior, when many other faults both in manners and doctrine were laid to their charge; yet they were not charged with depraving the word.

WHat then is the sum of this Text?

An answer to a new objection of the Jews, which was this, that the Oracles of God were in vain committed to the Jews, and that God did delude his people with empty promises; seeing many of them did not believe God's word and promises: unto which the Apostle answereth, that the vnbleefe of men cannot change the truth of God, seeing it is God's property to be true, whereas all men are liars naturally; which constancy of God in his truth, he proveth by testimony of the Psalm 51. 4.

Expound the words contained in the objection, to make a way thereby unto some lessons, doctrines and duties?

These words ( for what though ) imply this to depend and follow of the former, as thus: in the Oracles which GOD gave his people, there passed a mutual covenant, God on his part promising grace and life, the Jews on their part promising faith and obedience, though they proved perfidious and disobedient: why should this derogate from the truth of God? Whereas he saith (some,) this word distinguisheth the holy and believing Fathers, from the multitude of unbelievers: so then albeit the greatest part were perfidious, and gave no credit to these Oracles which God had left with them, of credit and trust, to be both preseruers and dispensers of them: yet also there was still in that people such as were elect and faithful, in respect of whom the promises were not frustrate and void. By (unbelief) is meant here not only their not believing the things promised by God in his word, but withal their rebellion in falling from God and his true worship, unto Idols and vanities: and by (faith) understand the fidelity of God, or his constancy in keeping his word and promises, as the Heathen Orator hath described faith to be a constancy and truth, in observing sayings and covenants: and herewith agreeth the notation of the word (fides) quia fit quod dictum est. For this faith to be of none effect, is as much as to be void and vnsulfilled; as who should say, shall God be held unconstant and spoiled of his truth, for the infidelity and perfidiousness of men? This introgation hath the force of a negation, it is as if he said: No, it is not so, because whiles many were unbelievers, yet not a few there were to whom God fulfilled his faith and truth, even to so many as brought with them the condition of obedience.

What learned we out of the objection?

Sundry things, first, all that have God's Oracles, and hear and read them, do not believe them; because it is not in themselves, who are all alike unable to believe, but in God's purpose, who hath ordained some to faith; and not othersome.

What is the use of this?

That such as do believe, should herein acknowledge the free mercies of God. Secondly, that such as yet do not believe, should earnestly beg it by prayer, and wait for it with patience, in the constant use of the means, with all simplicity and diligence.

What other instruction from hence?

That the word of God as it standeth of letters and syllables, hath no strength to be get faith in men's harts, because many hear the sound of the word and yet never believe, nay are thereby more hardened in 〈◊〉 , as the Jews in Isaiah’s time. Esa. 6. 9.

Whence had the word this power to beget faith?

From the ordinance of God appointing it to such an use. Secondly, from the spirit of Christ working together with it; the like is to be thought of the Sacraments, for the elements or the action about them, hath not any force in them to increase faith, but all this dependeth upon the will of GOD, who at his good pleasure giveth grace when he will, and to whom he will.

What use was made of this paint?

That none ought to rest in the work of hearing or receiving the mysteries; but must pray that the spirit of Christ may join with his word and mysterle, to make them effectual for good to us. Secondly, that everyone that meaneth to profit by the word and mysteries, should fit and prepare themselves, as they are commanded in the word.

What other things 〈◊〉 arne we from the objection in the third verse?

This, though all believe not, yet all which be within the visible Church, stand bound to believe the word, because there is a mutual covenant between God and every member of his Church: for God on his part promiseth his son and eternal life with him, this is the faith of God: and we for our parts promise and vow, that we will believe his word, and this is the faith of men. The faith of God is passively, that whereby God is believed: so here, or actively, that whereby we believe God.

Where unto should this serve?

As a weapon to fight against our natural distrust and unbelief, considering that we have vowed against this.

What are we taught from this second part, which is the answer?

Divers Lessons: First this speech [ God forbid, ] it being a word of detestation, to show how he doth abhor the thing objected, should not be used in vain and childish matters (as most commonly it is) but in grave and serious business, and when the heart is affected. Secondly, the unbelief of men cannot frustrate & make void God's promises, because howsoever some remain unbelievers, yet others which do believe, they feel the effects of God's promises?

What follows of this?

Two things, first that the blindness and contumacy of some hearers, must not discourage the ministers in their function. Secondly, that the people should not refrain from holy things for the wicked's sake; because there will always be such, as to whom God's word and ordinances will be offered in vain: yet they shall not go without a blessing to the humble and contrite sinners.

WHat is the drift and purpose of this Text?

It doth set forth and extol the constancy of God in keeping his word. Secondly, he doth confirm that which he had said, concerning the truth of God by the authority of Scripture, which he fetched from Psalm 51, 4, 5.

How is the truth and constancy of God set forth?

By the contrary, that is; by the vanity and falsehood of men who are liars. Secondly, by the authority of Scripture, out of the Psalm 51, ( As it is written. )

In what sense is God said to be true?

First, because he is most faithful in his word. Secondly, being the Author of all truth in his Creatures. Thirdly, infinitely hating all lies and falsehood in others.

Yea, but the good Angels are also endued with truth, and so are righteous men.

It is so, but God is true essentially, immutably, most perfectly, and infinitely: which truth he doth make appear first in his promises of mercies: Secondly, in his threatenings of judgments. God's promises be true in a three-fold respect. First, of God who cannot lie. Secondly, of themselves, being all infallible truths. Thirdly, of the believers, who obtain them.

Yet he hath promised sundry mercies which he did never perform, and threatened many judgments which never came to pass.

Some of God's promises are of things absolutely necessary to Salvation, these are most firm, as forgiveness of sins, the Holy Ghost, &c. Some of his promises are belonging to the well-fare of this life; as health, liberty, prosperity, these are made with exception of the Cross, and under condition of obedience. As for his threatenings which have not taken place, as to Eezekiah, and Jonah against Nineue, they are made with exception of repentance, either expressed or understood, which being performed the evil was thereby removed; as God purposed and meant, so declared and manifested by the event.

What duties are here taught us?

Sundry things: First, we must endeavor to be like unto God in this property of his truth, being true as he is true. Truth is a part of his Image, which we must bear and express in our lives. Secondly, the truth of God is a good ground of our hope, that his promises shall be accomplished unto us, whatsoever temptations happen, yet we may still trust. Thirdly, when we hear God's promises and his threatenings, we must assure our selves that they will come to pass in their time, because he is true who pronounceth them, who cannot deceive nor be deceived. Fourthly, it reproveth two sorts of persons, the one sort which say they do believe the promises, and yet fear not at all his threatenings; the other which doubt of his promises, yet believe his threatenings, it being the same true God who is Author of both.

In what sense is it said that all men are liars?

That naturally as they are men, and unregenerate by the spirit, they are liars, not only for the most part, but one and all. Secondly, men that are regenerate, are still subject to lying, and do sometimes fall into that sin, as did Abraham, and Rebacca with her son Jacob.

In what doeth it appear, that all men naturally are liars?

First, in their inconstancy and often change of their purposes. Secondly, in speaking otherwise then they think. Thirdly, in doing towards men otherwise then they speak and promise. Fourthly, in breaking vows and Couenants made to God. Lastly, in broaching of lies in Doctrine, and in an aptness to receive them, being prone to errors by corruption, as the water to run downward.

What use was made of this point?

That no lie may be spoken upon any pretence though it do no harm, yea though it do good, because it is contrary to God's nature, and no evil is to be done that good may come of it. Secondly, that all men must mistrust themselves and keep watch over themselves, being ready to slip into this vanity of lying. Thirdly, that we be willing to see and confess this our infirmity, and that prayer be made to God to change us and deliver us from deceitefull hearts and lying tongues, saying, Lord correct our lying hearts, and direct us in truth. Fourthly, that all men ought to be humbled for their failing in this fault, and crave pardon of God through Christ: for as none can say he is free from lies, so God is ready to pardon repentant persons.

What is the Sum of this Scripture, which the Apostle fetcheth out of the 51. Psalm?

That God will be known to be just both in his words and doings, whatsoever men do deem and judge of him.

What Sayings doth he mean, whether his words of wrath and rebuke, or his words of promise & mercy?

Though God be most true, both in severe threatenings and sweet promises; yet there he meaneth the word of promise; and this made the Prophet to break out into the commendation of God's truth, even the consideration of his own falsehood, and perfidious dealing with God in his gross sins, being compared with the mercy and faithfulness of God, in pardoning such a treacherous wretch, according to his promise. This also made the Prophet David to confess so frankly his crimes against himself, even to this very end, that he might the better manifest the exceeding constancy of God, who instead of destroying him for his foul fault, did pardon and forgive his sin for his promise sake. And note that to be justified here, can signify no other, then to be accounted just, or absolved from injustice, & not to infuse the habit of Justice.

How did the Apostle Paul fit this to his purpose?

Very well; for if the perfidy and unbelief of men do serve for the better declaration of his truth, in forgiving their iniquities (as in this example of David, ) then it is certain which the Apostle faith; That man's unbelief doth not make the truth of God to be void: which remaineth true, notwithstanding men be Liars.

What is meant here by judgment?

The chastisement of God for sin, as in 1 Cor. 11, 32. 1 Pet. 4, 17.

Now ye have expounded the words, tell what be the parts of this sentence?

Two: First, that God is just or true in his promises. Secondly, that he is just in his corrections: true, because he truly inflicteth threatened evils, though he be patient: just, because he inflicteth due pain.

What learned we out of this former part?

That the sins which the elect fall into, though they deserve destruction, yet they serve to set forth and declare how merciful and true God is in his covenant. For as in the days of Christ, many fell into sundry strange diseases, not only or chiefly for their punishment, but that he might have occasion to show forth his power; so in all times some fall into gross sins, to the end, God may have occasion to show and utter unto his greater glory and praise, his constant love and truth towards his. Even as a kind and wise father, also a good and godly Prince, make their clemencies the more famous, by pardoning some grievous faults of their Subjects or Children. Example hereof, we have in Paul, whose blasphemy ministered unto God occasion to express his unspeakable long suffering and kindness, 1. Tim. 1, 12. God would leave David and Paul, and many others to fall, not to kill them, but to make his grace more illustrious.

What were we taught from hence for our use?

Sundry things. First, this let us see the wonderful wisdom of God, who makes us to know that he can draw good out of evil. Secondly, it must serve to keep such from despair of pardon, as have offended most grievously. Thirdly it should make men wary how they easily offend such a gracious God.

In the other part of this sentence the wordt of Paul disagree from the words of David, who speaks thus, that thou mayest be pure when thou judgest: reconcile them.

They disagree in show, but not in sense; because if God be pure in all his corrections of men for sin, it must needs follow that he will overcome, and have the upper hand, whensoever mē presume to judge or censure him and his doings.

What is our Lesson from hence?

That the chastisement of sinners is most just, whatsoever men think or speak. The reason whereof is, because God (being Judge) can do no wrong. Secondly, because he correcteth not without a just cause. Thirdly, his corrections are ever less then men's faults. Fourthly, he correcteth not so often as men sin; nay, not one stripe for a thousand faults.

What use of this?

It teacheth silence and patience under the cross, whether our selves or others be corrected; because we cannot be discontent with our afflictions, but that we must control the Justice of God.

WHat is the drift of these words?

To answer a new objection of the Jews, arising from the former Doctrine.

What be the parts of this Text?

Two: First, an objection. Secondly, a resolution or answer.

In what Words is the Objection contained, and what be the parts of it?

It is contained in these words: If our unrighteousness do commend the righteousness of God, what shall we say then? is God unrighteous which punisheth? This objection hath two parts, to wit; an antecedent, and a consequent. The antecedent was this; If our unrighteousness doth commend God's righteousness; (this was Paul's Doctrine before) upon which antecedent was gathered this consequent (by some cauillers) that therefore God is unjust if he punish us (this was their own.)

Now put the whole Objection together.

It is thus: If man's unrighteousness do commend and advance God's righteousness, then God if he punish our sins, shall show himself unjust to punish us, for that thereby his glory is increased: but it appeareth in the former example of David, that God's righteousness is made more commendable by man's sin, in that for his promise sake, he would pardon and save him whom he might justly have destroyed: therefore God is unjust if he punish. This is the whole Objection.

Now that ye have laid forth the Objection, tell us the meaning of the words: and first, what is meant by unrighteousness.

That which before in the third verse he called unbelief, and in the 7. verse a Lye.

Wherefore is unbelief called unrighteousness?

For two causes: First, because unbelief doth rob God of the glory of his truth, power, and mercy; as if he meant not to keep promise, or could not, or would not, which is a very unrighteous part towards God. Secondly, because unbelief is the spring & root of all unrighteousness and sins which be in the world; as Faith is the root of all duties and virtues.

What was learned from hence?

That as we loath injustice, and would not deal unrighteously, so we should abhor unbelief, and resist presently and mightily all motions of it, because every doubting thought, is a wrong and Injustice unto God.

What is meant by righteousness?

That which before is called the faith of God, and afterwards the truth and verity of God.

Why is his fidelity or truth called righteousness?

Because it is a just thing with God to keep his word, 1 John 1, 7. a principal part of righteousness to fulfill his promise.

What is meant here by commending?

It is put here not only for practice, but for confirming or establishing, as afterward in the fifth chapter, God commendeth his love, that is; confirmeth his love.

How is this true, that man's unbelief doth confirm God's truth, and make it more glorious?

This is not in the Nature of unbelief, which in it self properly doth obscure God's glory, rather then confirm it: but Accidentally, as the uprightness of a Judge appeareth in condemning a Malefactor, yet no thanks to the Malefactor: even so, whiles God doeth forgive perfidious sinners, it happeneth by his own goodness and favor, that thus his truth is more renowned and established, it is no thanks to sin, whose nature is to di 〈◊〉 God; from whence, malicious men did collect this bad consequence, that seeing his goodness and truth was set forth by man's sin, therefore God could not justly punish sin.

Wherein was this Consequence and Collection faulty?

Herein, because that unbelief and sin being of it self filthy and worthy of blame, did dishonor God, and thereby deserved punishment: and whereas God was glorified by sin, that came of his own free mercy, not at all through sin.

What was taught from hence?

First, that the truth is often wrested to a wrong end by corrupt minded men, who of true premisses gather false conclusions: which being done to Paul's Doctrine, no marvel if the like be offered to other Ministers. Secondly, it is the nature of wicked men, to promise to themselves freedom of punishment for their sin: they would be glad after sin to go scot-free, because they would sin more boldly. Thirdly it is a sign of a great degree in wickedness, when men had rather have God charged for unjust, then themselves to be found culpable.

But why is punishment called wrath?

Because it proceedeth from God, being wrathful and angry with sin.

What was taught from hence?

That all punishments be so many tokens of God's wrath. Secondly, that sin is to be avoided as a fearful thing, seeing it doth provoke God to wrath, whose wrath is more heavy then any mountain.

What was considered in Paul's answer?

Three things, the first is an apology in these words, I speak as a man.

What was the meaning of these words?

Thus much, that the former objection did not come from himself, but was the speech of some carnal man, which did judge amiss of God's justice: in their person he speaks, not in his own.

What was taught from hence?

That whensoever we open our mouths against the truth of God, then we show our selves to be but men, and led by the wisdom of a man.

What was the second thing considered?

A denial of the collection, with a protestation (God forbid) as who should say, far be it from me, or any other to teach or to think God unjust in punishing.

What was learned by this?

That we must have everything in abomination which is uttered contrary to God's glory, which ought to be so precious & dear, as we should not endure in our selves the least thought, or in others the least word against it.

What is the third part of the answer?

An argument to prove his denial, taken from the proper office of GOD; which is, to be judge of all the world. This argument is thus framed from hence: If God be unjust in punishing, then he cannot be the judge of the world; but it is his office to judge the world; therefore he is not unjust, but they rather wicked which dare so charge him.

Wherein doth God declare himself to be judge?

In two things, first in the government of the world which he ruleth with great equity. Secondly, in the execution of the last day, when as supreme judge he shall render to every man according to his works.

What was gathered from hence for our instruction?

First, whatsoever punishment is inflicted upon sinners, either here in this world or in the world to come, it is most just because the judge (who is justice it self) doth it.

Whereunto serveth this?

First, this serves to stop the mouth of all wicked men; for howsoever they may be discontent and murmur, yet God can do no injury to any. Secondly, to teach God's children contentment and patience in all adversities which befall them, sithence they proceed from a righteous judge. Thirdly, it admonisheth all men in all places, at all times to live godlily and honestly, because they are ever in the eye of their judge; now he must be impudent and desperate, which will offend before the judge. Lastly, it instructeth all judges and rulers, and whosoever have any kind of power and authority over others, to follow this great judge of the world in doing justly, whatsoever they do to their inferiors by way of correction or reward. For following him as their pattern, they are sure to have and find him for their patron and shield in the evil day, when most need is of his favor and help.

WWhat is the drift of this text?

To confute and answer a wicked and lewd slander objected against his doctrine; which was, that the truth of God, through men's lie and unbelief, doeth more abound to his glory; this was his doctrine which we have learned before howe to understand it.

What is the slander, and how doeth the Apostle answer it?

The slander was, that Paul should affirm that men may do evil that good may come of it, which flander the Apostle answereth; First denying the slander, and secondly he threateneth the judgment of God to the slanderer.

What is it that the Apostle calleth the truth of God?

His fidelity and constancy in his promises, when he makes good indeed, that which he hath spoken with his mouth.

What doth this offer unto us?

A ground of our hope, and an example for our imitation; for God who is most true cannot deceive us, so as we may have hope in him; also we must strive to be like him in truth.

What is here meant by a lie?

Not a word spoken untruly or with purpose to deceive, but some act or deed wherein a man doth deceive, or violate his faith and much plight to God: for we are to know, that a lie may be committed sundry ways. First in doctrine, as they that taught justification by works of the law, Gala. 3. Secondly in civil judgment, as they which pronounced false witness against Naboth and Christ. Thirdly, in gesture and countenance, as in Joab, Cayne and Judas. Fourthly, in words and common speeches, either ieastingly, officiously, or hurtfully. Fifthly, in action of life, as when a man hath made promise to God to believe and practice his word, and yet otherwise liveth in unbelief and disobedience; this is here and elsewhere called a lie, as 1 Iohu 2. 5. 6.

What was our instruction from hence?

That we should labor to live as we profesle, least we be accounted liars to God, to his Church, to our selves, and in our own consciences.

Shew us now how our lie doeth turn to God's glory?

As sin profiteth God's children, so it turneth to his own glory; to wit, by accident (as before is said:) for it is not in the nature of sin, which being a filthy thing, is both against God's glory and his children's good, but it is of GOD'S mercy that it turneth to his praise and their commodity, whiles they become more wary after some sin, and God's goodness more famous and renowned.

What other thing were we taught out of this verse?

Two things: first in that the Apostle propoundeth the slander in the person of an uncertain man; it teacheth us that we must conceal the name of offenders, when there is no cause to utter them; because the credit of other men must be dear to us. Secondly, that self-love makes sinners seek all shifts to shun the condemnation of their sins; nay the very imputation of sin, they would not be so much as sinners.

What learn we from the beginning of the eight verse? (and as we are blamed &c.) and from therest of the verses?

First, that the doctrine of the Apostle could not scape the blame and slander of evil tongues. Secondly, slanders cast out against the Doctrine of the Ministers, doeth hurt both the name of the Minister, and the faith of the flock. Thirdly, that no evil fault and crime may be done to procure any good; for a good pretext, or a good intent, nay a good event of an evil action, cannot make that action good that is ever evil, which was evil from the beginning.

Whome doth this reprove?

Three sorts of men, first the Papists who cover their own blind devotion, with the cloak of good intents. Secondly, blind Protestants, which do evil things upon pretence of good events, that be like to follow and ensue. Thirdly, 〈◊〉 worldlings, who blame God's children, because they will not do some little evil, to compass some great good; which is directly against the rule of our Apostle, that the least evil of fault or crime, is not to be done, to gain never so much good.

What learn we from the last part of this text [Whose damnation is just?]

Two things: First, they which slander the Doctrine of the Ministers, shall not escape the righteous punishment of God. Secondly, such as willfully do speak evil against the truth, must not be answered with many words, but turned over to the Justice of God. For, if men once come to this pass, to be cauillers against the known truth, there is little hope of them, their judgment is perverted, and their heart filled with pride and obstinacy, therefore to be avoided as Dogs or Swine.

WHat is the drift of this Text?

To prove all men, whether Jew or Gentile to be alike sinners, by the testimony of Scripture. The words have first an Objection in the person of the Jews: Secondly, the answer of Paul, which takes from them occasion of glorying too much in their Auncestors.

What learn we hereby, that Paul putteth himself in the same rank of sinners?

The wisdom that ought to be in Teachers, by all means to mollify their reprehension of sinners, and namely by taking in themselves, when they may do it with truth. Secondly, that there is amongst men, a communion or incorporation of sin.

Is not this contrary to the first verse, where he saith, the Jews were better then the Gentiles? And now he makes them both equal, Jew no better then Gentile?

No, for there he meaneth, that the Jews were better, in respect of God and his benefits upon them; here he maketh them equal in respect of natural corruption; being alike sinners by nature, the Jews had a preferment of favor, to be God's peculiar people, to have his Law and Prophets: but concerning their manner of justification before God (by faith not by works) it was all one to Jew and Gentiles, all being sinners.

What did he mean by all being under sin?

That all men are under the guilt and punishment of sin, which is a matter of such danger, as it were better to have the whole weight of the world upon us, then to be under the burden of one sin, because the wrath of God (which is the heaviest thing in all the world) doth hang and lie upon sin and sinners forever. Under which condition all men without exception (that are but mere men) do lie, John 1, 8.

Whereof doth this admonish us?

First, of the miserable condition of all mankind through sin. Secondly, it stirreth up our minds to think upon, and look after a Savior. Thirdly, it doth teach us to reprove others with compassion, considering our selves be sinners, and in the same case and condemnation, Gal. 6, 1.

How doth he prove the guilt and condemnation of all men?

By authority of Scripture, Psal. 14, 3.

What learn we from this?

That all Divine truth must be proved by Scripture, because the Conscience is not persuaded of any saving truth till it hear God speak, who now doeth not speak to us, but in his word only: Secondly, he speaketh to his Church in Scripture only, and his voice alone is sufficient to persuade all truth. For the word of God is perfect, Psal. 19, 7.

From what Scripture doth he fetch his first Authority?

From Psal. 14, 3. There is none rigtheous, no not one. In these words all men be comprehended, as it appeareth by the universal particle [ None. ] Also by doubling the denial, [ No not one. ] That is, none at all, one or other.

But were not Adam and the Man Christ righteous?

They were so: but Christ was more then a man, and Adam was righteous before his fall. This sentence must be understood of mere men, such as they be since the fall of Adam; as for David, Job, Zacharias, with other righteous men, they are indeed called righteous, but it was with imperfect righteousness inherent, or imputed to their Faith; or by comparison, as in Genesis 6, 9.

What is meant here then by righteousness?

One that is perfectly conformed to the will of God in all his thoughts, words, and works, without any fault or defect. Of this sort of men, there is not one to be found in all the stock of Adam. The reason is, because all men are conceived in sin; and after their new birth, they have sin still dwelling in them, Rom. 7, verse 14, 15, 16, 17, 18, &c.

But it is only men's actions that are not righteous, the persons of the elect are always righteous.

This Text speaketh of persons (no man:) again if persons be righteous, then the actions are not, nor cannot be unrighteous.

What follows of this?

That all have need of the righteousness of Christ apprehended by faith, that they may stand just before God's tribunal seat, seeing all and everyone be in their own persons destitute of righteousness, nay full of unrighteousness.

WHat is the drift of these Scriptures?

To condemn all mankind of sin, and therefore void of true righteousness, wanting Christ who alone is the justice of sinners.

Wherein doth the corruption of sin appear?

First, in the understanding by ignorance. Secondly, in the affection, by frowardness. Thirdly, in the actions, by doing evil, and leaving good undone. Or thus: he accuseth the Jews, first of injustice: Secondly, of blindness: Thirdly, of falling away: Fourthly, of deceit: Fifthly, of cursing: Sixthly, of cruelty: Seventhly, of discord: Eighthly, of profaneness.

Why doth he say, That all men are without understanding?

Because all men naturally do lack the true knowledge of God to Salvation, even as blind men, who for lack of eyes see hot the Sun, though it shine never so bright: and note that Paul setteth down by negation, what the Psalmist spake affirmatively, keeping the sense though not the words, by his Apostolic authority.

What was observed here?

The policy of Satan, doing to all men as the Ravens do to the Lambs, whose eyes they first pick out, when they will devour them. Secondly, the misery of man, being in his most noble part (that is his understanding) wounded and spoiled, so as he perceiveth not the things of God, nor can do. 1, Cor. 3, 14.

Why doth he begin with the understanding?

Because on this dependeth the whole life, which cannot be but evil, when the mind is naught, for ignorance is the mother both of error, [ Ye err not knowing the Scriptures: ] and of profaneness, as it is written, Ephe. 4, 18.

What learn we from hence?

First, to be humbled for our ignorance. Secondly, to pity others that remain still in ignorance, being ready to instruct them, and to pray for opening their eyes. Thirdly, to thank God for sound knowledge if we have any. Fourthly, to pray to God for an understanding heart, for we have it not by natural instinct.

Why doeth he say (none seeketh God) seeing there is none but seeks God? for the Heathens and Pagans acknowledge a God, and give a worship to God.

None seek him aright, and as he ought to be sought, nor can do while they live in sin: for men in seeking God, fail in many things; as first, men seek him not for himself. Secondly, they seek him not alone, but other things with him. Thirdly, they seek other things before him, as worldlings do. Fourthly, they seek him coldly or carelessly. Fifthly, they seek him inconstantly example in Judas and Demas. Sixthly, they seek him not in his word, as Heretics do. Seventhly, they seek him not in all his word, as Hypoerites do. Lastly, they seek him not seasonably and timely, as profane impenitent sinners do, have no care to depend upon God's word, but follow their own lusts and fashions of this world. Revelation. 12, 2.

What is this that he saith, All are unprofitable?

In respect of God, or any goodness, men are of no use no more then froth or rotten things, which men cast out for their unprofitableness. In this respect, the holy Ghost in Scripture, doeth compare unregenerate men to thorns and thistles: as also, they are compared to chaff and other vile things, wherein yet there is some profit: but men are altogether unprofitable. Also they are compared to clouds without water, trees withered without fruit, Jude 12. cut off from God, as branches from the Vine, John 15, 4, 5. 7.

What are we to note herein?

The great Ruin brought upon us by Adam, that a creature so excellent by Creation, should be fruitless. Secondly, that great grace given unto us by Christ, in whom the elect be restored; in the one, there is matter of humiliation, and of glory and joy in the other.

Why doth he say, that [they are all out of the way?]

Because they are all departed from the commandments of God, which are the ways wherein we are to walk towards Heaven: even as Sheep straying from the foulde, and as wayfaring men loosing their way, Isaiah 53, 6. running into the broad way that leadeth and bringeth us unto everlasting destruction.

What was the use of this?

To show that Repentance is needful for all, seeing all are as lost Sheep, or as men which have lost their way.

What is the meaning of these Words, [There is none that doth good no not one?] In the original it is, None unto one, and therefore corrupt is that gloss, which made this the sense, None saving one, to wit, Christ.

That naturally all men are unkind and uncourteous, and void of humanity: example hereof, we have in the Jew to the Samaritan; also, that of the Edomites to Israel in Obadiah.

But the Barbarians shown kindness to Paul, Acts 28.

God so disposed of their hearts for the good of his Servant.

Are all men alike unkind?

All men would show themselves unkind to others more or less, if they were not restrained: but if there be any true kindness and desire of doing good to others, it is to be ascribed to grace, changing mightily the heart, and of fierce making it courteous and loving, so as if any perform any good, it is of God, and not of themselves; and what is done by light of nature, it was far off from being a good work, because it was not done as it ought.

WHat meaneth he by this when he saith, [Their throat is an open Sepulcher?]

It doth 〈◊〉 us, that the speeches of Natural unregenerate men, are unsavory, rotten, and hurtful to others: for, as a Sepulcher doth send out noisome savors and filthy smelles: so evil men do viter rotten and filthy words. Secondly, as a sepulcher doth consume and devour bodies cast into 〈◊〉 : so wicked men do with their cruel words destroy others, they are like a gulf to devout men. Lastly, as a sepulcher having devoured many corpses, is still ready to consume more, being never satiate; so wicked men having overthrown many with their words do proccede still in their out-rage, seeking whom they may destroy.

What is the virtue contrary to this?

To use our tongues to honest, loving, and wise talk, which may do good to others. Ephe, 4. 29. Coloss. 4. 4.

What is the next vice of the tongue?

With their mouths they speak deceitful words, that is, when the mouth speaketh that the heart thinketh not, with a purpose to deceive others; to cover hatred with words of deceit, as Cain and Joab and Indas did.

What reasons against this kind of speech?

First, it cometh from Satan: secondly, it swerueth from charity: thirdly, it tendeth to destruction: fourthly, it is a work of a wicked man.

What is meant by Asps?

A kind of Serpent which spitting forth their poison, doeth there with kill even those which are a far off: by which the Apostle would signify that wicked men (such as all men are by nature) do with their evil words hurt, not only such as be near, but even them which are far off from them. Example hereof we have in San ballat and Tobiah being in Persia, yet with their toūgs huit the Jews which were at Jerusalem. Nehem. 4. 3. Also in Doeg, who hort with his tongue the Lord's Priests being absent. 1. Sam. 22. 9. In this respect malicious tongues are compared to arrows Psalm. 53. even because the malice of the tongue woundeth a great way off, as an arrow shot out of a bow, hitteth and hurteth a great distance off.

What learn ye hereby?

That it is a great misery to have an evil tongue, it makes men like poisonful Serpents. Secondly, it is a blessed thing to have our speech reformed, 〈◊〉 , 3, 3. That heed is to be taken how we deal with evil tounged men.

What is the next fruit of man's corruption as touching his speech?

Bitter and cursed words, which be of two sortes; First against God, as in Rabsakeh 2. Km. 18. 22. And in the Israelite which was stoned to death, Levite. 24. 11. Secondly, against our selves, as in the Jews, who wished Christ's blood to be upon their heads, Math. 27. 25. Thirdly against others, as Shimie, who cursed David, 2. Sam. 16. 5. As they have gall and bitterness in their heart, Acts 8. 23. so their mouth runneth over.

What reasons against this kind of speaking?

First, it is against the commandment, which saith, Curse not. Levite. 24. 15. Rom. 12. Bless, and curse not. Secondly, it is against the end, for which speech was given to bless God and man. I am. 3. 9. Thirdly it is recompensed with the like, Psalm. 109. 17. He loveth cursing, therefore it is come to him.

What is the next effect of our corruption?

Cruelty, feet swift to shed blood; that is, to compass and commit slaughter, all men are such by nature, except grace do either restrain, or correct and cure our malicious nature; this testimony is out of Isaiah, that by the mouth of two witnesses, every word may be ratified: Feet signifieth affections with readiness, and shedding signifieth cruelty with greediness, pouring it out.

What is the fruit of their cruelty?

Destruction and calamity actively towards others, whom they destroy, and also towards themselves passively at the last, as in Cain, Pharaoh, Jews, Iudus, who were given to cruelty, & they were rewarded accordingly, blood did draw on blood.

What is meant by the way of peace?

A peaceable and quiet trade of life, which these did not follow, but were of a turbulent nature; and whereas he saith they know not the way of peace, he meaneth that they do not approve it, nor practice it. Like phrase in Psal. 1. 6. 7 knowing, put for allowing.

What reasons may encourage us to live peaceably?

First, the commandment 〈◊〉 God Rom 12. 18. Secondly, the sweet and manifold profit of peace, Psal. 133. Thirdly, the sour fruits of contention. Fourthly, the example of godly men, as Abraham, Moses, Joseph. Lastly, for that God is a God of peace, & heaven a place of peace, and the Gospel a word of peace, and Christ a mediator and Prince of peace.

Towards whom is peace to be kept?

Towards our selves and others, with kinsfolks and neighbouis, with friends and with enemies, faithful and infidel, Rom. 12. 18.

What is this that he saith, the fear of God is not before their eres?

That men do not think themselves to be in God's presence. Secondly, that they are not drawn from evil by this consideration. Thirdly, that they are not moved to do good upon desire to please GOD. Fourthly, when they speak unto God, and do hear him speak unto them, they do it not with due reverence and awe.

Why doth he shut up all with this sentence?

Because the lack of this is the fountain from which all other evils do flowe; where God's fear which is the bridle and curb to sin, is absent, all vices will there be present and abound.

What things may stir up the heart to fear God?

His infinite justice and power. Secondly, his marvelous providence and rule over all things. Thirdly, his incomprehensible mercies towards his children. Fourthly, his judgments upon the wicked, and sharp chastisements upon the godly. Fifthly, examples of such as fearing him, have been blessed and protected. Sixthly, the great and precious promises made to such as fear GOD, as that they shall be happy, be preserved & blessed in their goods, name, 〈◊〉 , souls and body, temporally and eternally: see Psal. 112. & 128.

WHat is the drift of this Text?

It is an answer to the secret objection of the Jews, which were ready to allege, that the aforenamed Scriptures did not belong unto them, but unto some other. Unto which the Apostle doth answer, that the Law and Doctrine thereof being given properly to the Jews, whatsoever was written in the Law, must needs concern them, at least principally.

How proved he that the things in the Law, did belong to the Jews?

By these three Arguments: First, from the reference which the Law hath to them, to wit, the Jews, to whom it was given. Secondly, from the end, that every mouth should be stopped. Thirdly, from the testimony of the Conscience, whereas he saith [ We know: ] as who should say, there is none of us ignorant of this.

What do we learn from hence?

That besides the light of the word, GOD hath set up a light in every man's Conscience, which maketh him see and know what is true and fit to be done, and what is otherwise.

How is the word [Law] taken here?

Not strictly for the ten Commandments, as Mat. 22, 36. nor yet for the doctrine of salvation, as Ps. 19, 7. but for the whole Scripture of the Old Testament, as appeareth by the fore-named sentences, cited out of the Psalms and Prophets.

What do we learn by this?

That every sentence of Scripture, hath the force and authority of a Law, to prescribe, enjoin, & command; and therefore with reverence and submission to be received and obeyed?

What is it to be under the Law in this place?

To have the Law appointed for our use and instruction; else-where it signifieth to be under the condemnation and rigor of the Law: here it signifieth to be under it, as a School-master and teacher, to direct and inform us touching the will of God and our own estate.

What doth this teach?

That it is a special and peculiar mercy to have the word of God allotted unto us for our direction and comfort: therefore, to neglect or despise it, is more then unthankfulness, even iniquity.

But to what end doth the Scripture condemn every man of sin?

That every mouth may be stopped, and all the world subject to the Judgment of God.

What is meant by having every mouth stopped?

It is a borrowed speech taken from such as have something put in their mouth (as a gagge) to hinder their speech; by which the Apostle meaneth, that those Testimonies of Scripture, which bear witness of our sins, they declare us void of all defense, so as we have nothing to say for our selves, why we should not perish, but only the plea of pardon and mercy, Psal. 51, 1, 2, 3.

Whom doth this reprove?

First, the blind Gospellers which plead for themselves, their service of God, & their own good doings, thinking to merit thereby God's kingdom. Secondly, the blind Papists, which plead for themselves the merit of works, both devised by themselves, and condemned by God. Lastly, all men which rest in themselves for salvation.

What is meant by the world?

The people and inhabitants of the world: the place containing, put for the persons contained, by a Metonymy.

What is it to be obnoxious or subject to the judgment of God?

To be guilty and worthy of punishment before him; which is the case of all men without exception of any: All are by nature the Children of God's wrath, Ephes. 2, 3.

Whom doth this reprove?

Such as say the Virgin Mary was free from all sin. Secondly, this doth teach us, that all have need of a Savior, seeing all are thorough sin guilty of damnation.

WHat is the drift of this Text?

Having hitherto at large proved all to be sinners, he will prove that Justification and absolution from sin, cometh not by the works of the Law, which now he proveth by this reason: the Law showeth us our sin, and convinceth us as guilty of sin, therefore it doth not absolve and quit us from sin. The reason is taken from the Law of contraries, which cannot at once in one respect be affirmed of one thing.

What doth he mean by the works of the Law?

Not simply the works of the Law, as they are commanded of God, but as they are performed of us imperfectly and with many slips. For the Law simply considered without relation to us, could justify us.

What doth he mean by Law?

He meaneth the Law both of nature and of Moses, and by works he meaneth not ceremonial works only, but the moral. That the moral is chiefly meant, may appear unto us by these reasons. First, because he had cited testimonies, which speak of moral vices. Secondly, this effect (to know sin) is chiefly by the moral Law. Thirdly, moral works are greatest cause of glorying. Fourthly, because all kind of working is set against believing, as contraries and repugnant the one to the other, in the cause of forgiveness of sins, and salvation of sinners.

What meaneth he by, No flesh?

No man: but the Apostle saith, rather no flesh, then no man; especially to note what men are without Christ, to wit, a lump of flesh and corruption, full of weakness & sinful infirmity, being unapt of our selves to bring forth anything which is good.

What doth Iustifie import & signify?

To pardon sin, to absolve and acquit sinners, and to approve one for righteous; and not either to declare just: so works justify: or to make actually just; This were perfection of inhaaerent Justice, which none hath.

What was learned from this?

That the Apostle speaketh not against the doing of works, but against the trust in them, and putting merit of righteousness in them: we ought to labor in the doing of good works, but we cannot claim forgiveness of sins, and eternal life by the worthiness of them.

What is that he saith [In his sight?]

This phrase is used here, not to note hypocrisy, but the imperfection of the best works: for he teacheth, that the most perfect works of the best men, come far short of being able to abide the rigor of God's Justice, because the best works of God's Saints have both wants and stains in them, and cannot therefore endure the severe and strict judgment of God, in whose fight it is Christ alone, that makes believers holy and unblameable. Col. 1, 22.

What should this work in us?

Humility and lowly conceit of our own best doings, which God might worthily cast out, and the doers of them, if with a just eye he did behold them.

What is meant hereby, that the knowledge of sin is said to come by the Law?

That the law serveth both to show us what is sin, and doth also argue or reprove us of sin: and for this end is this alleged, even to make it plain that righteousness and pardon of sin do not come from the law. For as a felon or Traitor convicted by some statute law of a capital crime, it were folly and madness for such an one to look to be acquitted by that law which did show and condemn his crime to death. In like manner it is spiritual frenzy to look for absolution and life from the law of Moses, seeing it is given to convict us as guilty of death through sin. Yet such mad furious fools our Papists be, as they presume to find righteousness and life, where nothing but sin and death can be found, therefore doth the law reveal sin, and terrify the Conscience, and show death and condemnation to be due unto transgressors, which is contrary to justifying.

WHat is the drift of this Text?

To teach how God's elect do attain unto true and perfect righteousness before God, to wit; not by their works, but even by the faith of Jesus Christ: for seeing there is no other way to have righteousness but either by works or faith, and by works it cannot be had; therefore by faith.

How many things are here to be considered?

Four: First, the circumstance of time [ Now. ] Secondly, what is the 〈◊〉 of God. Thirdly, how this is manifest, and how manifest without the law. Fourthly, what witness it hath from the Prophets.

What is meant by [Now] this particle of time?

That is, at this present time wherein Paul and the other Apostles of Jesus Christ did preach the word.

What did we learn from this circumstance?

That God hath his appointed time for all his works, Eccles. 3, 1. which should teach patience and waiting upon God. Secondly, that the time of the gospel hath a more clear revelation of God's good will to the elect then that of the law; which should breed thankfulness for so great a mercy.

What is here called the righteousness of God?

Not that whereby himself is righteous, for that is his own essence, and is not communicated to us; but that righteousness which is after called the righteousness of Christ, and the righteousness of faith, even that righteousness which is by faith in Christ, who is made perfect justice to all which do believe in him.

Why is this called the righteousness of God, of Christ, and of Faith?

It is called the righteousness of God both from the cause and the effect, in as much as it is not of us and our works in part or in whole, nor from any man, but it is the gift of God. Secondly, it is that only which God in his strict justice approveth, and for which we are accepted with him: also it is called the righteousness of Christ, and of Faith, because Christ in his man-hood wrought it by his obedience to death, and our faith is that instrument whereby we attain to it and receive it, that it may be our own for our full Justification before God, unto life eternal.

How did the Apostles make this manifest to the world?

After this sort: First, they preached repentance, setting before men's eyes their sins, and their just and fearful condemnation thereby. Secondly, they gathered together out of the Scripture the properties of that Christ which should heal these evils. Thirdly, they applied the same properties to Jesus of Nazareth. Fourthly, they beseech and exhort all men to believe in him as their only Savior. See Acts 2, 22. and 10, 36. and 13, 26.

What followeth in such as believe such things?

First, they obtained remission of sins. Secondly, they were made inwardly new, and outwardly they lived hohly. Thirdly, they called upon God with perseverance, communicating together in prayer, doctrine, breaking of bread, and all holy works. Fourthly, they steadfastly put their trust in God. Fistly, they regarded not riches, for they laid the price of their things at the Apostles feet. Sixthly, they gave testimony of Christ boldly. Seventhly, in his quarrel they bestowed their lives, and cheerfully shed their blood: For proose of all these, have your recourse to the history of the Acts.

How is this righteousness manifested without the law?

That is without the works of the law, or without this that the law be fulfilled of us; for some Gentiles were justified which knew not the law: also some Jews were justified which regarded not the law: and though some did both know, regard, and do it (as Nathanael and Zacharias ) yet the observation of the law by them, was not the cause why they were justified. The law then is an help to justification, in so much as it doth accuse and condemn us, and so drives us to Christ accidentally, as a disease brings to the Physician: but the law of it self hath no strength to forgive sin, and to suggest and work faith into our harts, or to enable us to keep it perfectly, that we might be justified thereby.

How many ways hath this righteousness witness of the law and the Prophets?

Sundry ways, First, by evident and clear sentences, which prophesied of Christ, and of faith that justifieth. Secondly, by types and figures, which went before in the old Testament, as the brazen Serpent, and Jonah his being in the Whales belly three days; also the Paschal Lamb, the Rock, the Cloud, did show Christ. Thirdly, by Sacrifices, Offerings, and ceremonies of the law, the blood of Lambs & Goats, did signify Christ to be slain for sin. Fourthly, by the Sacraments, as Circumcision and the Passover; all which do bear testimony that our righteousness, remission of our sins, and eternal life, are not to be found in our selves, but to be sought by faith in Jesus Christ.

IN what sense is the faith of Jesus used here?

Not actively for that which Jesus had, but passively, for that faith whereby he is had and received.

What is the drift of this text?

To open and unsold more at large, that which he spake concerning the righteousness of God: laying forth first the instrument whereby it is applied unto us, which is faith. Secondly, the persons or subject upon whom it is bestowed, which be all believers without difference of nations. Thirdly, the efficient and principal cause of righteousness, which is God. And fourthly, the material cause, which is Jesus Christ.

What is the righteousness of God?

That which cometh merely by God's good gift, and maketh us acceptable to God, even able to stand before God; this righteousness we do attain, through faith, which justifieth obiectiuely, because it leadeth to Christ; and instrumentally, as the hand of the soul to apprehend it: therefore it is written, the righteousness of God through faith.

What are the kinds of faith?

Four, first historical, which is a knowledge of the history and letter, or of the doctrine of the Scripture, thence called dogmatical faith. Secondly, temporary faith, which is a knowledge of the truth, with an assent to it for a time, Math. 13. 21. Thirdly miraculous, which is a belief that by the power of God, strange wonders may be done 1 Corin. 13. 1, 2. Fourthly, justifying faith, by the which the righteousness of God is received. Of this justifying faith, there are two parts, the first is a knowledge of the things to be believed. as John 6. 69. we know and believe. Secondly application of them to our selves.

How prove ye that there must be application in true faith?

First by the commandment, believe the Gospel, Mark 16, 1, 5. Secondly, by the nature of faith, which is an hand to draw Christ to us. Thirdly, by the example of Scripture, as David Psalm 18, 2. Mary, Luke 1, 28. Thomas, John 20, 28. Fourthly by reason, for howe can Christ profit us, if he be not applied and put on by faith? And 5. by the testimony of the learned, which teach true faith to be particular with application, as Jerome, Cyril, &c.

What actions are required unto faith?

These five: First, approbation of the things believed. Secondly, expetition in an ernest desire of them. 3 〈◊〉 apprehension in a fast laying hold of them. Fourthly, oblectation in delighting myself in them. Fifthly, expectation, in looking certainly to enjoy them.

What be the degrees of faith?

Three-fold: First, such a faith which is a true and earnest desire to believe the promises of Christ. Secondly, a little faith, which is a certain assurance, that the same belongs to us. Thirdly, a full persuasion when the heart is strongly assured thereof, joined with a sure and certain knowledge of things hoped for, Heb. 11, 1.

What is the object of Faith?

Christ Jesus, in whom we do consider three things. First his person, God and Man. Secondly, his Offices, King, Priest, and Prophet. Thirdly, his benefits, Remission of 〈◊◊◊〉 , reconciliation, adoption, sanctification, eternal life.

What are the persons unto whom God 〈◊〉 Christ with his benefits?

All the believers, and only the believers.

What think ye of the elect Infants, are they Believes?

Some think them to be justified by the belief of the Church. Others think it to be by the belief of their parents. Others, by the belief of sureties. Others by some secret work of the spirit: But I think that they are saved by their own faith: as it is generally written, The just shall live by his own faith.

But they want knowledge, without which, there is no Faith?

True, they lack knowledge, which is by discourse, yet they are not altogether without some knowledge, such as for their age they are capable of, as appeareth by this; that reason is in children, though they want the use of it. Also by the example of Jeremiah, John the Baptist, and Christ; all which had the light of the Spirit in their infancy, being sanctified in the womb.

What use was made of this?

That men which have not true faith, should labor to get it, seeing no righteousness is had without it, nor salvation but by it. Secondly, such as have it, should cherish and labor to increase it by all good means, and be thankful to God for it. Thirdly, to take comfort to our selves, upon the death of young children, seeing God who hath made a Covenant of life with them, doeth work in them to believe in him.

WHat be the parts of this Text, wherein this former Doctrine is more fully opened and illustrated?

Two: First, a general necessity of justification. Secondly, two causes thereof, the efficient, and the matter.

What is the meaning of this 23. verse?

That all through 〈◊〉 are deprived of the righteousness wherein God is most glorified. Or thus (as some expound it:) all the elect by reason of their sinful nature and life, are void and destitute of eternal life, which consisteth in the participation of God's glory; and therefore are deprived of righteousness, to which belongeth the promise of glory.

How prove ye that all men haus sinned?

First, by the authority of Scripture, 1 John 1, 6, 8. and James 4, 2. Secondly, by common experience, because it hath been seen in all ages, that the best men have sinned, as Noah, Lot, Abraham, David. Thirdly, by the testimony of conscience, which doth witness unto every man that he is a sinner, and doth bring dread and fear of judgment for sin. Lastly, the judgments of God which are so common in the world do tell us, that no man is without sin, which sticketh close to man's nature ever in the godly, till the dissolution of nature.

How many ways do men sin?