Commentary on Romans

WHat is the purpose of this present Chapter?

To prove his distinction of a double righteousness, first by the law, and secondly by faith mentioned in the former Chapter, verse, 30, 31. and in verse 3, 4, 5. Secondly, he intendeth to prove that the righteousness of the law doth no whit avail the Jews before God, but that it is the righteousness of faith that doth stead us unto eternal life, verse 6, 7, 8. &c. Thirdly, to show that this righteousness was to be preached and offered no less to the Gentile then to the Jew, by the Apostolical Ministry, which God appointed to be the only outward instrument of this righteousness, verse 11, 12, 13, 14, 15. &c. Lastly, to set forth the entertainment which this righteousness of faith found in the world. The Gentiles through free and effectual vocation of God receiving it. The Jews through unbelief and obstinacy refusing it; and therefore being justly refused and rejected of God, verse 18, 19. &c. Into these sour things as into parts, may this present Chapter be distinguished.

How doth the Apostle prepare himself an entrance and a way to the handling of these things?

By a prolepsis or rhetorical in sinuation, protesting his good will towards them, and preventing of suspicion and hatred towards him in the Jews.

Was there any inst cause or necessity why the Apostle should use any such entrance by preoccupation?

Yea, very just: For in the former precedent Chapter he had proved that the promises of grace belonged not generally to the Jews, being the most part of them reprobates; and had said that they stumbled at the stumbling stone, verse 33. In this Chapter he takes from them all praise of righteousness by the works of the law, (which were two things they much boasted of, the promises and the law,) also he directly speaks of their rejection from God. Now least the Jews should ascribe these discourses unto Paul's hatred of their Nation, and so become unwilling to entertain his doctrine, therefore it seemed very behooveful he should testify his good will towards them, and to pacify their minds that they be not exasperated with such sharp and harsh things as the Apostle wrote of.

What lesson are we to learn from this art and proceeding of the Apostle?

That the Ministers of Christ are so to speak truth, as they be careful to do it, out of loving affections; and the hearers ought to have a good persuasion of their teachers good will towards them. The reasons hereof be: First, if all Christians must reprove out of love, much more the Ministers of the Gospel; because it behooveth them to excel in all graces, for example sake.

Secondly, the Spirit of the Gospel is a Spirit of love and compassion, and the Ministers ought to be led with this Spirit.

Thirdly, reproofs will hardly or not at all profit them, when the teachers love is suspected, and his person hated. Lastly, it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them, as Physicians by sweetening bitter potions, make the patient the willinger to take it. And Rhetoritians being to speak of unpleasant things, wila first mollify their minds, and win their good will by some artificial insinuation: so ought Preachers to do much more as occasion and cause requires, by how much it imports him and his flock, the more that his hearers think well of him. And if the Scorpion will first lay fast hold on them with his claw, whom he purposeth to strike with his tail, then ought much more they to embrace them by love, whom they must cure by reproof.

What profit is to be made of this lesson?

It teacheth that Ministers have need of great wisdom to discern their 〈◊〉 , and that also which they teach, that they may know what it is that is likely to give offense, also when to use friendly admonitions and sharp reprehensions. Secondly, it teacheth that Ministers ought to be endowed with a spirit of singular love, and to express good will even to such as are contrary minded, so long as there is any hope for to win them.

Thirdly, that they ought to have an upright heart, that in showing love and preventing offense, they may not conceal any truth, or smooth any vice, out of flattery and desire to please man.

Fourthly, here is a reprchension to such as will be Ministers, and yet altogether lack these graces, as if a lame man would attempt to run, and a blind man to take upon him to be a guide.

Lastly, here is an admonition to all hearers, to strive in themselves against all suspicion, that their teachers exhort and reprove out of hatred of them; as they would ever desire to take any profit by their labors. For we are very apt to mistrust, and Satan by his suggestions will drop into us ill affections, and therefore look to it, and put away jealousy.

Come we now to the Text, and tell us what be the parts of his prolepsis?

These four: First, he protests his good will towards them. Secondly, he proves it by an argument from the effect, (to wit) his earnest prayer for their conversion and salvation, verse, 1. Thirdly, he mentioneth the engendering cause of his love towards them, (to wit) their zeal of God. Fourthly, he rehearseth three faults in their zeal. First, ignorance. Secondly, spiritual pride. Thirdly, obstinate contempt of the grace of Christ, verse, 3.

In what sense doth be call them brethren?

Because they were his kinsmen by natural generation, see Rom. 9, 3. Thus he calleth them, that he might both express and excite good will, and provoke readiness to hear and believe him.

What is meant by hearts desire?

Exceeding great proneness and readiness of love, or more then common, even singular good will, such as is joined with delight, and exceeding great pleasure in those which are loved. For the word here used, is the word whereby the eternal love of God towards the elect, is notified, as Mat. 3, 17. Ephe. 1, 5. Luke, 2, 14.

What doctrine is to be gathered from hence?

That in all the prayers which we make to God for our selves or others, the desire of the heart must go before. The reasons hereof be these: First, the commandemenr of God, Prov. 23, 26. My son give me thy heart. Secondly, the nature of God, who being a Spirit, will be worshipped spiritually, with the desire of the heart, John, 4, 24. Thirdly, this is the very chief thing in prayer, Psal. 25, 1. Mark, 11, 24. Fourthly, without this, prayer cannot be fervent and unfeigned, and therefore cannot be heard. For the promise is made unto fervent prayers, James, 5, 15. Mark, 11, 24. Lastly, such prayers as come from hearty desires, are only pleasing and acceptable to God, and they only testify that we have the Spirit of God, Rom. 8, 26, 27.

By what means are these desires stirred up in the hearts of God's Children?

By the due and godly meditation, First of the excellency of the things we pray for. Secondly, of the necessity, in that we cannot be happy if we be without them. Thirdly, of our grievous sins, which deserve things quite contrary to the things we do pray for.

What use of this point?

It teacheth that the thing chiefest in prayer, is, that the heart be set on work in sending up good desires towards heaven, as sparkles out of a furnace. Secondly, it showeth the true cause why that many prayers of the godly speed not, even for that their desires are cold and faint, and slender. Thirdly, it warneth that the prayers of the wicked are but babblings, (vain & abhominable,) because they call on God with their lips, the desire of their heart being far from him, Mat. 15, 8. Lastly, the distinction of mental and vocal prayer is justified by this place, and indeed no distinction in divinity is currant but that which hath ground in the Scripture directly, or by good deduction.

In that the Apostle prayeth for them, what doth this teach us?

That our Christian love one towards another, doth no way more firmly manifest it self, then by praying one for another's salvation. Thus Paul proves the truth and earnestness of his love to the Istaelites by this duty of praying for their conversion to Christ, that they might be saved. Which shows it to be a special evidence of love: yea Paul did more demonstrate his love in praying for the Israelites good, then when he grieved for their evil; because it is more to be saved, then to be delivered from pain. Also Stephen at his death witnessed his charity by his supplication unto God for his persecutors, Acts 7. 60. And Christ also manifested his deep love to his crucifiers, by praying God to forgive them. Moreover, Paul testified his love to all the Churches, in the beginning of his Epistles, by thanksgiving and prayer for their faith and love; and it cannot be but a man must love him heartily, for whose repentance and salvation, he heartily prayeth.

Whereunto must the knowledge of this truth serve us?

First, to reprove them for want of love, which foreslow or forget to pray for others, or do it not for their being saved. Secondly, to consute them of error, who think love to consist only or chiefly in good speech or alms, or other outward works of mercy to the body. Thirdly, here is an admonition to everyone, to prove unto himself, the truth of his Christian love, by his diligentand earnest prayers for the good of others: namely, for their conversion and salvation, which is the chiefest good. For whosoever he be that truly loves another, doth ever aim at the good of the party loved, and especially of that which may do them most good; and that what can it else be, but the salvation of their souls after Paul's example here?

But aid this prayer prevail with the Jews, to get them all saved?

No: these words set forth not the effect, and what fruit came of his prayer, but what scope and end he propounded to his prayer; which was not earthly and temporal, but eternal good things.

But why would Paul pray for them whom he knew to be cast out from God and salvation?

All were not so, and for the other he might pray, Rom. 11. 1. Secondly, the nation of the Jews were not cast out forever, but for a time; and therefore he might pray for the salvation of such as were to be called, Rom, 11. 25. This admonisheth all Christians, what things in prayer they ought especially to beg for others; and that the event of their prayers, even for the most excellent good, which ever endures, doeth depend upon God's pleasure; whereof sithence we can take no certain knowledge, in respect of particular persons, therefore out of Christian charity, we are to wish well to all whom God vouchsafeth the name of his people; or with this limitation, (all whom God hath given to Christ.)

WHat doth this verse contain?

Two things; first, the testimony of Paul touching the zeal of the Jews, which engendered his love towards them. The second is, a correction of his testimony, giving them to wit, that their zeal was erroneous and void of knowledge.

What do ye call zeal?

It is a very earnest love of something, joined with grief for the hurt done to it; as the loving mother or wife do grieve for the harm done to their child or husband.

What things are required unto zeal simply considered?

Three; first, a thing must be vehemently loved, for zeal is love increased. Secondly, a wrong (true or supposed,) is to be offered to the thing so fervently loved. Thirdly, thereupon ariseth a great grief conceived, with a desire to repel the wrong. This affection of zeal in it self is not good or evil, but is an indifferent affection, and many times it is found in men both good and evil; for the Apostles were zealous, and so were the Pharisees; Christians were zealous, and so were the Jews too; as appeareth in this Text: as now some Protestants in their way be zealous, so be many Papists.

What call ye the zeal of God?

A great grief of heart for some wrong done to him; his will, doctrine, worship or glory, or people; with a desire to hinder or repel the same with all our power.

What is meant by this, that they had the zeal of God?

That they had a burning desire in their hearts, to promote the glory of God, and weere grieved for hurt done to it (as they thought,) by Christ and his Apostles, and their doctrine.

Whether was this their zeal sinful, or no?

In that they greatly affected God's glory, & were moved with indignation for that which was done against it, thus far their zeal was good, and was both loved and commended of Paul: but because it was not governed by faith and sound knowledge, it was blind, ignorant, and erroneous, and therefore it was vicious: for it made of Religion, error and ignorance of such things as we ought to know, & so by sin defiled their affections and actions, which in their own nature were good.

What knowledge is needful to zeal, that it may be a right zeal?

A threefold knowledge: First, of the thing loved. Secondly, of the hurt done to it. Thirdly, of the end which we propound to our zeal.

The zeal of the Jews, how did it fail in the knowledge of these three things?

First, they did not know the thing loved: for they rightly knew not God's worship and glory, which they thought to stand in ceremonies and outward observations of the Law, and not in the faith of Christ, and obedience to the Gospel. Secondly, the wrong which they thought to be done to God by the gospel of Christ was but supposed, and no true real wrong. For, the preaching Christ (which out of blind zeal they persecuted) did much advance God's glory, and the praise of his grace, that in his beloved Son he would freely accept sinners. Thirdly, they also strove for vain-glory and their own praise out of self-love, which they choked with pretence of God's glory, and so failed in the end of their zeal, as well as in the object.

What Doctrine are we to gather out of this verse?

We learn first by Paul's example, to love & allow of the good things which we find even in bad men, although they be joined with much sin and wickedness. For the zeal which the Jews had to God (albeit it had no knowledge to guide it) yet seeing in it self it was a good thing, the Apostle commends it, and bears witness to it. Christ also loved the good things which he saw in the covetous young man that trusted in his riches, Mark 10, 21. also the Prophet David praised many good things in Saul, 2 Sam. 1, 23. though he were a most wicked man. The Reasons hereof be, first because every good thing, (so far as is good) comes of God, James 1, 17. & therefore must be loved and liked. Secondly, this is a good means to cherrish concord and friendship among men, and the contrary stirs up strife and hatred. Thirdly, it is justice to give every man his due praise, unto whom praise belongs, and shame unto whom shame appertains.

What profit is to be made of this point?

It reproves such sour uncharitable men, as for some fault in others, condemn whatsoever good they find in them, either not being able to distinguish the work of God and of sin, or by malice and envy shutting their own eyes, that they may not give virtue the due praise. Secondly, it warneth all men in their judgments and speeches of others, to keep a moderation, so speaking of their vices (if cause require, as to reprove them for their amendment) as yet wisely and with love, mention be made of their graces, least they be driven away from godliness by too much austerity; after the example of Paul here, and 1 Cor. 11, 2.

What other Doctrine of this verse?

Hence we learn, that there is a twofold zeal, one good and another evil: the former true, being guided by knowledge; the latter dissembled, being ignorant and erroneous.

What be the properties of this true and good zeal?

First, it greatly loveth nothing but that which ought to be loved. Secondly, it grieveth for wrong truly and indeed done to the thing it loveth. Thirdly, it neither exceedeth the bounds of calling and charity. Fourthly, it ever affecteth and seeketh the honor of God, and not self-praise and vain-glory, and opinion or applause of man. Examples of this true zeal we have in Christ, when he whipt the buyers and sellers out of the Temple, John 2, 15. and of Phineas, when he thrust thorough both the Adulterers, even as they were in their uncleanness, Numb. 25, 8, 11. and of Paul and Barnabas, when they rent their clothes, Acts 14, 19. and Moses when he broke the Tables, Exod. 32. and Paul for the Corinthians, 1 Cor. 1, 11. and for the Galatians, Gal. 4, 19.

Is not d ssembled Zeal contrary to the former, in all these properties?

It is, and ever faileth in all or in some of these. For, besides the Jews named in this Text, we have the examples of diverse other in Scripture, as Demetrius his zeal for Diana, whom he ought not to have loved, Acts 19. Jehu was zealous, but failed in the manner, 2 Kings 10, 6. Paul a Pharisee was zealous, but he loved that which he should not have loved, (that is,) his own righteousness, as the Jews did here: and he thoght God's glory to be wronged by that by which indeed it was not wronged, but honored rather, as the Doctrine of grace and righteousness by Faith, Acts 22, 15. Thus the Pharisees and many of the Jews, offended in their zeal. Also the Apostles wishing Fire upon a Town in Samaria, failed in the ende of their zeal, which was only to ease their impatient mind, and not out of a pure affection to God's glory, nor out of charity to their neighbor.

Lastly, Uzzah exceeded his Vocation, when he put his hand to the Ark, 2 Sam. 6, 6, 7. How do the Papists dote and are even mad with love and zeal of their Strumpet, and her trumpery?

What use of this distinction?

It admonisheth all to labor for zeal, but (as they desire not to sin and offend God in their zeal) to rule it according to knowledge. There are three sorts of people that do offend about zeal, and are therefore to be reproved: First, such as be stark cold, having no zeal at all for God's worship, doctrine, and glory. What becomes of these things, they are no whit moved, so they may enjoy their worldly pleasures and profits: such an one was Gallio, Acts 18, 17. The second sort be lukewarm and indifferent ones, neither hot nor cold, as the Laodiceans, Revel. 3, 15. and the Israelites halting between two, 1 Kings 18, 21. The third sort are they, whose zeal is blind, void of knowledge, and godly wisdom, being rash and intemperate in their actions, covering their own carnal affections with the cloak and pretence of glorifying God; yea too too many be hot in public reformation, and yet be unreformed privately & in their own persons, being no Disciplinarians at home; but rather do much hurt to the name and Gospel of Christ, and give great scandal to the Church of God, whilst they leap without the bounds of their vocation and all Christian duty and discretion, whereof this age and Church of ours affords us many lamentable examples, especially in Separists. Therefore, as it behooveth all Christians to be zealous (zeal being commanded of God, Revel. 3, 19. it being commended as a good thing, Galat. 4, 18. and as a fruit of repentance, 2 Cor. 7, 11. and as a part of Christ's Image, John 2, 17.) yet let all men strive by earnest prayer, to get godly knowledge joined to their zeal, to go before it as a guide to conduct it, and as an eye to direct it, both in the things to be loved, and in the manner and scope of their love.

What is the last instruction out of this verse?

That a good intention is not sufficient to make ones action to be good. These Jews in persecuting Christ his Apostles, and their Doctrine, meant well; (for they thought that God his worship and Law, and Moses his servant, to be wronged by the preaching of the Gospel; & therefore in killing the Preachers, they should do God good service) yet they are blamed here by Paul for rash proceeding against knowledge. The reason hereof is, because a man's intention is never good, but when it is built upon a good warrant (to wit) the word of God, and referred to a right end namely, the praise of God.

Can you give us any examples of any who have swerued from this rule?

Yea, in Uzzah, in putting his hand to the Ark, 2. Sam. 6, 7. of Peters dissuading Christ to go to Jerusalem, Math. 16, 22. of the Apostles calling for fire from heaven to fall upon the Samaritans because they would not receive Christ, Luke 9. 54. of many Papists, striving for heresies and superstitions against the Gospel; wherein they all think they did well, but indeed and truth were deceived: deeply offending God when they thought to do him best service.

What use hereof?

First, it reproves such as think they may do evil that good may come of it. Secondly it warns us not to be offended at the preposterous zeal of many which study to bear out bad courses with good intentions & countenance their hurt to the truth, and defense of their errors, with fair shows of burning zeal, to do service to God and his Church: here of Christ fore-warned us, John 16. Lastly, it exhorts us, that that to our good intentions we join good ends, and to our good ends good means, that all may be good; not making our own or other men's opinions and affections the rule of our meaninges, except they agree with the rule of the Scriptures, even with God's mind contained therein, without the certain clear knowledge whereof, thorough the enlightening of the holy Ghost, even out prayers, our preaching, our thanksgiving and receiving the holy mysteries or other duties of religion and Righteousness (with whatsoever good meaning we seek to do them) they are turned into sin, being (I say) not done by knowledge and obedience of the will of GOD therein, Rom. 14, 23. 1 Tim. 4, 3.

WHat is performed by the Apostle in this verse?

These two things: First, the faults of the Jews zeal, are here more distinctly and plainly laid down: as first, their ignorance of the righteousness of God. Secondly, from thence did spring pride, out of opinion of their own righteousness. Thirdly, their pride engendered contempt of the grace & righteousness of Christ. The second thing, is the 2. main part of this Chapter (to wit,) the distinction of righteousness into two parts; the righteousness of God, and our own righteousness.

What is meant here by ignorance?

Not barely the want of knowledge, but the not knowing of such things as the Jews (being God's people) were bound to know. For the righteousness of GOD was revealed in Scripture, having witness from the Law and Prophets; and taught in the Assemblies, and a thing very needful to be known, as that wherein man's felicity doth consist: for Righteousness and blessedness are always joined and annexed together inseparably, Psal. 32, 1. Hab. 2, 4. The lust shall live by Faith.

What signifies the righteousness of God?

The righteousness of God is threefold; first, his universal justice, which requireth in Angels and men perfect purity, outward and inward in all points, according to the exact 〈◊〉 of the law. Secondly, particular corrective justice, whereby he eternally revengeth and punisheth sin & sinners, without pardon in Christ, Rom. 3. 5. Thirdly, that which Scripture calls the righteousness of Christ, and offaith, Romaines 3. 22. and 10. 6. In all these three sorts of righteousness, the Jews were ignorant, although the third be here meant principally; which is called the righteousness of God, because it is given, appoin ted and approved of God.

What are we to gather for our instruction, from the first words, being thus expounded?

That it is a sin to be ignorant of God, or his righteousness. The reason is, because we have a commandment from God to seek the knowledge of him, and that which pleaseth him. Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatened to the ignorance of the Gospel.

But is there no difference in this sin of ignorance, are all ignorant persons alike sinners?

No not so; their ignorance is the less sinful which want means of knowledge, as the Turks and the Pagans: but these Jews here spoken off, had Moses and the Prophets; therefore their ignorance was the greater sin.

What use hereof?

It shows them to be deceived, which think to be excused before God, by their ignorance of his will; whereas none, no not simple ignorance can excuse any, (for he must be beaten who knoweth not his masters will,) much less affected and willful ignorance. Secondly, it exhorts all Christians, as they will avoid the guilt of sin and condemnation, to labor for the knowledge of God and his righteousness; for herein stands eternal life to know God and Christ Jesus, John 17, 3. and Christians should account all things as dung, in respect of the precious knowledge of Jesus Christ. Phil. 3. 8.

What other thing collect we from these words?

That where there is the ignorance of God and his righteousness, there can be no true zeal for God; for in all right zeal, the thing which is earnestly loved, must be distinctly known of him that loves it.

What profit is to be made of this point?

It proveth the zeal of superstitious Papists and blind Protestants, to be vicious and dissembled: for whatsoever earnestness they show (as they can be very holy and earnest) about things pleasing to God, and belonging to his glory, as they think; yet all that is nothing less then true zeal, so long as they are ignorant of GOD and his word: also it shows the cause why nien lack good zeal, to wit, ignorance, it is the mother of an erroneous zeal.

What doth accompany this their ignorance?

Arrogancy and haughtiness of mind, in that they sought to establish their own righteousness.

What is meant by their [own righteousness?]

The righteousness of the law, or of works inherent in themselves, and consisting in their own labors and working, either before grace by strength of nature, or after grace by the Spirit, whereby they thought to merit God's favor and eternal life; as the Pharisee, Luke 18.

What are we to learn from hence, that Pride accompanieth ignorance?

First, the falsehood of that Popish principle, that ignorance is the mother of devotion; whereas indeed it is the Parent of error and presumption. Secondly, we see what a dangerous matter it is to be ignorant of God and Christ; for such do not take themselves to be in that sinful and damnable estate, and to have need of Christ his sufferings and obedience, but that by their own works and serving of God, they shall be saved well enough, as these Jews thought; which is a pride most execrable. The nature whereof is, to make a man to seek for all felicity in himself, and not to be beholden to any other for anything; rather choose to perish then to receive the righteousness of Christ, as beggars do alms.

What is meant here by [establishing?]

To erect, set up, and make to stand; whereby is implied, that man's own righteousness is very weak, like a dead corps, or one that lieth bed-rid, or a baby made of clouts. For as in vain we go about to set up these, or to make them to stand; so man's own righteousness by works is unable to stand before the exact judgment seat of God Psal. 130. 3. 4. Dan. 9. The reason is, because the works which men do before grace, are sinful and offend God, seeing they be not done out of saith, Rom. 14. Secondly, the works which follow faith are imperfect, and therefore cannot please God and merit his favor. And lastly, even our best works are but the fruits and effects of our justification; and therefore can be no meritorious causes of it.

Whereunto must this knowledge serve us?

That we beware we trust not in our own works, to have righteousness and life thereby; least through pride we fall into the same condemnation as these Jews did, whom if God spared not for their unbelief, how will he spare us?

But what did follow the pride of the Jews?

A wicked contempt of the righteousness of God, for they would not be subject unto it.

What is it, not to be subject to the righteousness of God?

Not to receive it being offered, but stubbornly to refuse it, to cast it from us as a thing superfluous.

What doctrine ariseth from hence?

That ignorant proud iusticiaties which trust in the merits of their own works, are rebels against God and his grace: for it is rebellion against God, to resist his will in his promises, as well as in his commandments. For as rebels will not be subject to their Prince, but rise up in arms against him, partly because they are ignorant of the Princes power, and partly because they are highly conceited of their own strength: So Pharisaical iusticiaries and merit-mongers, because they know not the perfect exact justice of Christ, and do too highly think of their own righteousness; thence it is that they only entertain not, but reject the grace of Christ with disdainesulnesse; a most miserable condition.

Come we now to the distinction of righteousness, and tell us what it is?

Either God's righteousness or our own: this distinction was set down before in cha. 9. in other terms, righteousness of law and of faith.

What do ye call God's righteousness?

It consists in the forgiveness of our sins by Christ's sufferings, and the imputation of his perfect obedience for our perfect justice before God. Rom. 3. 4. 5. whereas our own stands in working and our doings.

What further difference is there in this double righteousness?

They differ in respect of the subject; for the one sticks in our selves, the other is without us in Christ's manhood. Secondly, they differ in the form, for our own righteousness comes unto us by our own working; but God's comes unto us by free guist, and imputation of it to our faith. Thirdly in efficacy, for the one merits remission of sins and eternal life, the other deserves nothing save (in strict justice) eternal death: but is acceptable to God through Christ, by approbation, not of justice, but by acceptation of grace.

What is to be learned out of the comparison of this double righteousness?

That such as stick to their own righteousness, (trusting to their own works) shall never enjoy the righteousness of faith, or of Christ. The reason is, because in the matter of salvation, there is a flat contrariety between grace and merit, Christ and Moses: so as by no means they can agree together. See Rom. 11, 6, Gal. 2. 21. & 5. 2. 4.

What is the use hereof?

That all popish Iusticiaries and merit-mongers, (which so live & so die) are in most wretched condition; for that righteousness of works which they follow, they loose it, because they can never be able to keep the Law: & withal by having confidence in their own merits, they never attain Christ's righteousness, and so die in their sins without pardon or salvation. Secondly, it exhorts all Christians for eternal life to depend upon the grace of God, and merit of his Son, renouncing all self worthiness, even as they covet and desire to be partakers of the righteousness of God unto absolution for sin, and everlasting salvation in heaven: for God will save none but such as being humbled in the sight of their own unworthiness and misery, do rejoice and glory in Christ oncly, Rom. 5, 11. 1. Cor. 1. 29, 31. 1. Pet. 4.

WHat doth these two verses contain?

Paul doth here set upon the third parte of this Chapter, (to wit) the confirmation of the twofold righteousness, which he propounded, verse 3. and to show that the righteousness of faith is that alone which is to be sought after for our justification, and for our meriting eternal life.

How doth the Apostle prove that we are to follow the righteousness of faith, rather then of works?

By two reasons contained in this present text: the first is this, That Christ is the end of the Law, for righteousness; but it is certain that we do receive Christ Jesus rather by believing then by working. Therefore we must seek to be justified before God by faith and not by works. Or thus, The law serveth to send us unto Christ, therefore we are justified by believing in Christ, who is the end of the law by fulfilling it, and not by the works of the law which we do. The other reason is taken from the property of the law, which requireth perfect keeping of it unto righteousness & life, verse 5. but the perfect keeping of the law, is impossible to us, therefore we cannot have righteousness by the works of the law, but by faith in Christ. Or thus, 〈◊〉 righteousness is impossible to be had which promiseth life upon an impossible condition; but the righteousness of the law is such; therefore it is impossible and not to be sought after by us: but on the contrary, the righteousness of faith being possible to be had, therefore it is to be followed of us, and rested in only.

What be the parts of the fourth verse?

Two: First, in what sense and meaning Christ is the end of the law. And secondly, how and to whom.

What is the connection of this verse with the former?

By a preoccupation making answer to a secret objection of the Jews, who might say and plead that they sought for themselves no other righteousness thē that the law requireth, and that being the true righteousness, therefore they could not err in their zeal for it. Again, they being afraid to be excluded from this true righteousness, if they admitted Christ, therefore did not they embrace him. Unto this their objection the Apostle answers, that indeed the Jews did not seek true righteousness, because they contemned Christ, who is the end of the law for righteousness to believers; and therefore they had no cause to fear the loosing of the righteousness of the law by cleaving to Christ, who is the end of it. Or the connection may be this, to render 〈◊〉 why the Jews through ignorance and pride refused the righteousness of God, because they knew not Christ, who is the end of the law for righteousness.

What law is meant here?

By law is meant both ceremonial and moral, but chiefly the moral law of the ten Commandments.

In what sense and meaning is Christ said to be the end of the Law?

This word [End] hath four significations in Scriptures: First, it signifieth determination or ending of a thing, as Mat. 24, 3. Secondly, it signifieth the mark whereunto anything aimeth, as 1 Pet. 1, 9. Thirdly, it signifieth perfection or accomplishment, as Ro. 13. Love is the end of the Law. Fourthly, that for whose sake or cause anything is appointed. The word [ End ] in this text may well bear all these four significations: but the two last especially. For Christ hath determined the ceremonial Law for signification and practice: and the Moral Law for curse and extreme rigor. Also he is the mark at which the whole Old Testament (to wit, both Law & Prophets) aimed; for they bare witness to Christ, Ro. 3, 21. Thirdly, Christ is that which is intended in the Law, and for which the Law is appointed. Lastly, he is the perfection of the Law, inasmuch as he hath exactlie in every point performed it, bearing the punishment due to the breach, and yielding due obedience.

But declare unto us more particularly, in what respects Christ is the perfection of the Law?

First, in respect of his integrity and purity of his Nature, being conceived without sin, Math. 1, 18. Luke 1, 35. Secondly, in respect of his life and actions, being wholly conformed to the absolute righteousness of the Law, 2 Cor. 5, 21. Thirdly, in respect of the punishment which he suffered, to make satisfaction unto God's Justice for the breach of the Law, Col. 1, 20. To which may be added, that he hath purged the Law from the corrupt glosses of the Pharisics, Math. ch. 5, 6. Lastly, he reneweth it, causing his members here to begin, and in heaven to fulfill the obedience of it, Tit. 3, 5. 6.

What is the sum of the first part of the 4. 〈◊〉 ?

Thus much: whereas God gave us the Law of the ten Commandments, to be a Law of perfect righteousness, and men thorough weakness are unable to keep 〈◊〉 , therefore Christ is now made the perfection of the Law, for that Christ hath made perfect and full that which the Law could not: for it could not pardon our sins nor give us power to fulfil it, but Christ hath done both these by application of his obedience, and sufferings to believers.

What Doctrine ariseth from this verse thus explained?

First, whosoever desireth perfect righteousness and eternal life, must come to Christ, who is therefore called our righteousness. 1 Cor. 1, 30. 2 Cor. 5, 21. The reason hereof is, because perfect righteousness (such as is required in the Law, and to which eternal life is due) is to be found in the man Christ only, and in no other human creature whatsoever: and this cometh to pass, not by any defect in the Law, which is a word of life, and ordained to give life, Rom 7, 14. but by our own default, who cannot thoroughlie obey it, Rom. 8, 3.

What profit is to be made of this Doctrine?

It convicteth those of error, which will be Justified any other way, either in whole or in part, save by Christ only: for since nothing that men do or can do, before or after grace, can be said to be Christ, & Christ alone is our righteousness; therefore, to trust in anything for righteousness, is to make that a Christ, and so to renounce him. Secondly, it teacheth, that true Christian people be the only happy men, and only Christian religion to be the only true religion; because it alone teacheth the Doctrine of Christ, and of righteousness by him, therefore all other professions, besides Christianity, directly leads to perdition, whatsoever shows they have. Turkism, Papism, Paganism, &c. are false and deceitful religions.

What is the next Doctrine?

That the chief office and duty of the Law, is not only to give knowledge of our sins, and to be a direction for our life and manners, but to direct us unto Christ, as unto the proper end thereof, in respect whereof the law is termed our School-Master to Christ, Gal. 3, 24.

But how doth the Law direct and bring us unto Christ?

Not directly, and ofit own nature, for so it threatens us with death for every disobedience; & promiseth eternal life no otherwise then upon perfect obedience, which we utterly want: but indirectly and by accident, namely by showing out sins, accusing & condemning us; therefore it compels us to despair of our getting righteousness and life by our own observing of the Law, driving us by that means out of our selves to seek unto Christ, for the pardon of our sins, and to be accounted perfectly just, by his obedience imputed unto us. For as a glass by showing us the blots in our face warns us to wipe them out, and a sickness being known and felt enforceth us to the Physician for help, and as hunger and weariness compels us to look out for meat and rest; so the law by opening our guiltiness, and terrifying our conscience, by denouncing punishments, makes us run to Christ for remedy, that we may be justified by him laid hold on and received by a true and lively faith.

What profit of this doctrine?

First, it argueth all such of great foolishness, as seek to be justified by the works of the law; for that is instead of a School-Master, to make it a father and a redeemer unto us. Secondly, it doth admonish us how we may become profitable hearers of the law, (to wit) by learning from the law, being rightly expounded, not our sins alone and the judgments due unto them, but by considering Christ to be our redeemer, and deliverer from sin and the curse due to them. Therefore such are here justly to be reproved, as upon hearing of the law preached, do stick in the knowledge of their sins, and the fear of God's wrath due to them; whereas they should be led forward, thereby to see and feel a great need of Christ, that they may seek after him to obtain pardon of their sins, also righteousness and eternal life by him: as a man that is wounded, or one that is sick, runs to the Physician for relief and help, so the law revealing sin and death, should whip to Christ.

Come to the second part of this text, and tell us what doctrines we are to learn from thence?

First, that Christ together with his righteousness, are received not by any works, but by believing, as it is here written, [to him that believeth.] Secondly, we learn that the righteousness of Christ is offered and given not to the believing Jews alone, but to all elect Gentiles also which shall believe in him, as it is written, [to everyone that believeth.]

What follows hereupon?

These two things: First, that the difference between the Jew and Gentile under the law, is now taken away by Christ, under the Gospel. Secondly, here is great matter of comfort for all faithful persons whosoever, how weak soever their faith be (so it be true:) for unto such their sins done against the law, shall not be accounted, and the righteousness which Christ hath done shall be imputed unto them as their own, to be full and true blessedness. Whosoever hath found mercy to believe in Christ, he is freed from the malediction of the law, his sins cannot hurt, Moses cannot condemn him; nay he is Lord over the law, sin, hell, and death, being through Christ's righteousness heir of life.

FRom what book of Moses is this testimony fetched, and what is the sum of it?

The testimony is fetched out of Leviticus 18. verse 5. The sum where of is thus much, that whosoever perfectly keepeth the whole law, shall have that righteousness, unto which as a due debt belongeth eternal life. So as here in these words is a compact between God and man; God promiseth eternal life so as men do his starutes perfectly; this is the covenant of works, made with Angels and men in their creation, and repeated in Scripture, to force us to Christ.

To what purpose is this testimony cited?

First, to prove that there is a righteousness of works, as well as of faith. Secondly, to prove that it is impossible for any mere man to have this righteousness of works; because the condition upon which the righteousness of the law doeth depend, is not possible to be fulfilled: which is this, (to do the whole law in every point,) it being a thing which far surpasseth the infirmity of man's nature; and therefore we may not seek either righteousness or eternal life by the works of the law, but by faith in Christ Jesus.

Now come to the words and tell us what is meant by [describeth?]

Thus much, to set forth a thing in so plain and clear manner, as that it may be well perceived and understood, as a thing painted in lively colors to be seen.

What is meant by the [righteousness of the law?]

That 〈◊〉 ousnesse which the law moral teacheth and describeth, which elsewhere is called our own righteousness, or the righteousness of works; because it sticketh in our selves, and standeth in working after the law, and not in believing the Gospel.

What lesson are we to learn from the first part of this verse, being thus explained?

That all such texts of Scripture as do teach works and promise life unto them, they belong unto Moses; and are part of Moses law though they be written in the new Testament; as namely those words of Christ to the young man, Math. 19. 17. If thou wili enter into life, keep the commandments also Rom. 2. 6. 7. and 13. For the Gospel requireth works as truites of faith, not as merits of righteousness and life.

What use is to be made of this point?

It helpeth us to distinguish between the sentences of the law and of the Gospel; for the Gospel doth often promise life eternal, and salvation to repentance and good works; but not as they are performance of the law, but as the tokens and fruits of a lively faith, whereby the promise of eternal life is apprehended.

Now go forwards and show us what is meant by doing, [he that doth.]

To [do] signifies to keep and perform exactly and most perfectly, without any the least failings at any time: for here the sentence is legal; but when the sentence is Evangelical, then to do signifies no more but to desire, to take care and to endeavor to do what we may, and what lies in us, as John 13. 17. If ye know these things, happy are ye if ye do them.

What is meant in our text by [these things?]

The statutes and laws of God, as appeareth by the 5. verse of the 5. chap. of Levite.

Of what life doth this text speak?

Not of a temporal life only, (as some understand it,) but of eternal life also; which appeareth by comparing this place with Mat. 19. 17. For as the law threateneth death eternal to every transgressor; so it propoundeth life, both temporal and eternal, to the perfect keeping of it; unto which is required these three things. First, that all the statutes of the law of God be kept, the little as well as the great. Secondly, that they be kept with the whole heart, the whole mind, and the whole strength. Thirdly, that they be kept all our whole life long, until the last gasp and yielding up of the Ghost. Deut. 27. 26. Math. 22. 37. Gal. 3. 10.

Tell us now what instructions we are to learn from the latter part of this verse?

First, that the righteousness of the law is a performance of perfect obedience. Secondly, that this perfect obedience cannot be obtained of any man in this life. Thirdly, that no man must look to have eternal life by his works of the Law: for it is written, he that doth them shall live thereby; but none doth them, therefore none shall live by them. And note this, that righteousness and life are denied to come by the law, in respect of us who do it not.

But how may it be proved that there is none that doth the works of the law perfectly?

Unregenerate men cannot do them, for they are evil from their youth up, Gen. 6, 5. and 8, 20. neither regenerate men can fully do them, for in many things we sin all, lames, 3, 2. 1. John, 1, 8.

If God's law be not possible to be kept, then it should seem that the promise of life made unto it, is ridiculous and idle.

Nay, not so, for it was once possible to obey perfectly in our creation. Secondly, the keeping of the law is possible to Christ, though it be not to us, who yet have title to eternal life by Christ's fulfilling of it. Thirdly, the elect by grace in this life are made able in some measure ro keep it, and shall be able to do it perfectly in the life to come, when they shall love God and their neighbor, with all their heart.

What use is to be made of these doctrines concerning our great unableness to have righteousness by the Law?

First, it confuteth such as look for eternal life by the works of the Law, which indeed can minister nothing but death to us, sithence we cannot keep it. For as it promiseth life to the doers, so it threateneth death to him that fails but in one point; and what man living is he that sinneth not?

Secondly, it serveth to humble us, in as much as by our own fault we are made unable to do the works of the law in that perfection that it requireth; for that it cannot give us righteousness and life, it must be imputed to a weakness in our selves, and not to an insufficiency in the law, Rom. 8, 3. Thirdly, it sendeth all men, even the best, out of themselves, and enforceth thē to go to Christ for righteousness and life eternal, by believing that he hath fulfilled the law for us, by his obedience and death; and this is indeed the right meditation of the doctrine of the law, when it schooleth and swindgeth a sinner unto Christ, to fetch from him alone righteousness and salvation. Now hereby shall we know that the preaching of the righteousness of the law, hath driven us to Christ: First, if we trust not to the works of the law, to seek life by the merit thereof in whole or in part. Secondly, if we strive to order our works according to the level of the law, making it the rule of our Christian life, still suing to Christ, for pardon of faults. Lastly, learn hence, that if the righteousness of the law having promise of life, do consist in doing things commanded, in all perfection; therefore Christ cannot be the end of the law for tighteousnes, unless beside the passion of his death there be allowed unto believers his active obedience and integrity of life, that in him we may claim life, as well as escape death.

WHat is the scope of this Text?

As before he described the righteousness of the law out of Moses, so now by an antithesis, (out of Moses ) he setteth forth the righteousness of faith by the effects, objects, and properties, plainly showing that it driveth away doubting and fear frō the conscience; & leaneth upon the word of promise, being possible, easy, and certain; and in all these it is quite opposite unto the legal justice.

Declare now plainly the sum of this Text.

It is thus much: that the righteousness of faith neither leaveth the conscience doubtful of salvation, nor striketh in it any fear of condemnation but: staying it self upon the manifest and sure word of the Gospel concerning Christ dead for our sins, and risen again for our righteousness, it engendereth firm quietness in the hearts of believers, and draweth free confession from their mouth, of Christ's death, resurrection, and ascension.

What be the parts of this Text?

Two: the first negative, showing what faith speaketh not, or forbiddeth, with the cause and reason why. verse 6, 7. The other affirmative, teaching what it is that faith faith, and what manner of thing it is.

What doth faith forbid, and why?

All doubting about eternal life in heaven, upon this ground, because Christ is ascended thither for us. Secondly, it forbiddeth all trembling, and fear of being tormented in hell, upon this reason, because Christ being dead, hath by his death overcome eternal death, not for himself, but for his members.

Come we to the words, and tell us what is meant by the righteousness of faith?

That which before in verse three is called the righteousness of God, standing wholly in believing; or the righteousness of Christ, being laid hold upon by faith, or a person justified by faith in Christ; it is no matter which of these we follow.

But how may this righteousness be said for to speak?

By a figure called Prosopopoia, as Rom. 8, 19, 20. Paul putteth a person of a reasonable creature upon the justice of faith, and bringeth it in speaking and declaring it self what manner of thing it is, and what it works in believing hearts.

What may we learn from these first words?

That a lively faith is necessarily required as an instrument to receive true righteousness before God. Secondly, whosoever is endued with this faith, hath that righ teousnes which God alloweth of in justice; not that faith (as it is a quality, a work, or gift, is this justice,) but because God imputeth to faith the justice of his Son Christ, which alone is able to appease him, and to abide the rigor of his law, which faith as a work cannot do.

What may we learn by this, that Paul confirms the doctrine of free righteousness by faith, out of Moses his writings?

That Paul the Apostle and Moses writings, had good agreement in the doctrine of the Gospel. Secondly, that the righteousness of faith hath witness from the law and the Prophets. Thirdly, that Moses knew and preached the Gospel as well as the Law; hence it is that Moses law doeth oftentimes signify the whole doctrine of God, as Psal. 19. 7.

Why then is Moses accounted a Preacher of the law, and set against the Apostles and Christ, the preachers of the Gospel? John 1. 17.

Moses had this denomination of that which he did for the most part, and that was to publish and expound the law to the people: howbeit the promises of grace are contained in his writings also, & he prophesied of Christ, John 5. 46. For Moses wrote of me: even as Christ and his Apostle did preach the law and urged repentance, Mark 1. 15. Yet because their chiefest endeavor was to set forth the promises of grace, they are therefore called the Ministers of grace, and dispencers of the Gospel.

What use of this point?

It serveth to draw the Jews the sooner to embrace the righteousness of faith, since it was taught by Moses, a Prophet whom they much honored and respected, and yet refusing to believe in Christ, even for that they thought thereby to be drawn away from this Moses; whereas Paul tells them that there is no such matter, if they would believe Moses: but contrariwise they must receive Christ, whom he preached: as John the Baptist, so Moses prepared Disciples for Christ, the one more, the other less clearly.

But how may it appear to us, that Moses in this testimony did speak of Christ and the Gospel?

First, out of Moses words, Deut. 30. 6. 11. the promises of conversion to God, and circumcision of the heart are parts of the Gospel; and this was the commandment, and not the legal precepts which that day he spake. Secondly, out of Paul, who in this place termeth the word which Moses spake, to be the word of faith, verse 8. Thirdly, if Paul had used this text of Moses by allusion, agreement or proportion only (as if such words as were spoken by Moses touching the law, might fitly be applied by Paul to the Gospel,) then had they not served the purpose of the Apostle; which was to confirm by testimony of Moses, that which he had spoken before touching Christ, being the end of the law for righteousness to him that believes. They are then deceived which think that Paul alludeth to Moses, citing him by way of consequence and not directly; or that he doth speak of the bare knowledge or performance of the law, either by natural strength, or as it is made easy by grace: for then Paul should not have spoken of righteousness by faith, but of sanctification and newness of life; which is quite besides his drift and scope, which is out of Moses to commend the righteousness of faith, as is very plain in the text.

But the Apostle doth not report Moses words.

True, not in so many letters and syllables, for something is altered, also added and taken away; but in sense and meaning he doeth allege them, and that is sufficient.

What is meant by [saying in thy heart?]

Thus much: think not doubtfully within thy self, or let not thy mind be perplexed with waverings, thoughts and reasonings.

What is meant by this question [who shall a seend into heaven?]

Thus much, as if it were said, Who shall go thither for us, to bring us word, whether God be pacified with us, and meaneth to give us salvation there?

What is meant by the other question [who shall descend to the deep?]

By the [deep] is meant Hell, as Reve. 9. 1. 11. & 20. 1. To descend to the deep signifies to go down into the place of torment: the meaning is, who shall go down thither to tell and assure us that we are free from the malediction and damnation of hell, and shall never be thrown down into that deep burning lake?

What are we to learn from these questions?

First, that they which stick to their own works, and think to be saved by their own deservings, they have wavering and unquiet consciences, troubled with doubtings, tremblings, and fear; for that which the righteousness of faith speaketh not, that the legal justice doeth speak. The reason of this doctrine is, because the law which promiseth life to perfect obedience, gives no power to obey; it threateneth death against every transgression, but gives no remedy against any such evil and misery. Therefore it must needs be that such as follow the righteousness of the law, must still be filled with anguish of Soul, because their conscience witnesses unto them, that they have not done all which the law commands, but are transgressors manifold ways in many things, and so remain perplexed and without rest.

What is the use of this point?

This sets forth the miserable condition of all such as seek righteousness and life, by their own deeds; for such can never have any sound ttanquility; well may they have benumbed dead consciences, but pacified conscience, they cannot have; because they always lack what is required by the law, which condemneth to death every fault even the least.

What other thing is to be learned out of these questions?

That there are two main doubtings which use to perplex and trouble mē, that are without faith in Christ, the one is how to be saved and to attain heaven. The other how to escape hell and damnation. And these two doubtings are continual and necessary effects of legal righteousness: for a man that hath not wholly kept the law, must needs doubt whether he shall have eternal life. For it is promised upon no other condition but of exact and strict performance, and he who knoweth that he hath done things against the law, must needs be in fear of damnation, because it is threatened unto every sin.

Have ye yet any other instructions out of these questions?

Yea, namely this, that these doubtings are contrary and repugnant to the nature and property of faith, whose property is to expel doubting, as heat expels coldness; as appeareth by James, which tells us that faith forbids us to waver, James, 1, 6. and by the words of Paul the Apostle, Rom. 4, 20, 21.

But how then comes it to pass, that believers are often troubled with doubtings?

This happens through the infirmity of their flesh and natural weakness, which wrestles and strives with the assurance of faith, which though it be certain and firm, yet it is not perfect and full. And from the imperfection of faith, there comes doubting, as Christ saith to his Apostles, Why doubt ye, o ye of little faith? For the hand shaketh through palsy, or some other weakness, though the property of the hand be to hold fast: so of the weakness of faith ariseth doubting; but the property of faith is to breed affiance and confidence, and to drive away doubtings and fears, even as the Sun scatters mists, Ephes. 3, 12. Hebrews 10, 2. 2. Colossians 2, 2.

What use is to be made of this point?

It teacheth a main difference between the righteousness of the law and of faith: for of this springs tranquility through the assurance of God's love; and of the other trepidation and trembling through conscience of sin. Secondly, it confutes the Papists, who deny infallible assurance and certainty to be the office of faith, and destroy the very nature of faith which is, to assure men. Thirdly, it warns us to detest doubting as a thing contrary to faith, and out of an hatred of it to fight against it. Fourthly, it exhorts all men to seek after faith, by which alone they are able to get victory over doubtings; which may well assault faith, but must be overcome by faith, 1. John. 5, 4.

But from whence fetcheth faith a remedy against doubtings and fears?

From the ascension of Christ into heaven, against the doubting of salvation; for if Christ be ascended and possess heaven in our names, and there make request for us, then we must needs deny his ascension, and fetch him back from heaven again, if we make question how to be saved.

Whence have we the remedy against the fear of condemnation?

From the faith of Christ his death and resurrection. For if Christ be dead and raised from the grave, then hath he gotten victory over sin, death, hell, and Satan. Therefore what is it else but to deny his death, and to bring him back again to the Cross and grave, if we should greatly fear the torments of Hell? Consider this well.

What are we to learn from hence?

That an unbeliever denies the death, resurrection, and ascension of Christ, whatsoever profession he make. Secondly, that the articles of Christ's death and resurrection and ascension, be as a fortress against infidelity, doubtings and fears; and serve as notable means and helps to confirm and establish a Christian heart in faith: therefore they ought to be well known, and often with good study meditated on.

WHat is the scope of this text?

To commend unto us the righteousness which is by faith in Jesus Christ, without all respect unto works, by the certainty, facility and fruit that follows it; and no we affirmatively, Paul showeth what it is that faith speaketh.

Howe is the certainty of this righteousness gathered?

From the nature of the object, which is the word of God, not every word, but the word of faith (even the promise of Christ apprehended by faith) verse 8. The sum where of is this, that Christ Jesus is dead, and rose again to justify all that believe in him, verse 9.

How gather ye the facility of the righteousness of faith, that it is easy and possible?

By this, that unto our justification there is no more required then this, that the heart believe, and the mouth make confession of the death, and resurrection of Christ.

What is the sum of this whole text?

Thus much, he that truly believeth, and accordingly doth profess the promise of God made unto mankind, concerning blessedness by the incarnation, life, death, and resurrection, and intercession of Christ, hath a ready and certain way to attain righteousness and eternal salvation, without all consideration of merit of works, either done before or after grace.

Come we to the eighth Verse, and tell us what parts it hath?

These three: First, a question which is imperfect, & must be thus supplied, But what saith the righteousness of Faith? This question serveth to stir and quicken up attention. Secondly, an answer; This it saith, that the word is near thee, &c. Thirdly, a declaration what word he meaneth, not of the Law, but of the Gospel.

Come we to the Interpretation, and tell us in what 〈◊〉 it is said, [That this word is near us?]

That is to say, it is propounded and offered unto us plainly to be understood by the ministry of the Gospel, so as we need not cross the Sea, nor climb up the Mountains, or take any long painful journeys to seek it out.

How is it said to be [near in our hearts, and in our mouths?]

It is near in our hearts, by being grafted or planted in our hearts by faith; and it is near in our mouths when we make profession of it before men, when cause requireth so to do for God's glory, or the benefit of others.

Why is the Gospel called the word of Faith?

First effectiuely, because it begetteth faith thorough the Spirit, as verse 17. Secondly, obiectiuely, because it is received by Faith, as the proper and especial object thereof. Also, because it teacheth and requireth not works, but Faith only unto righteousness before God. The Papists do err, which say, that the doctrine of faith and life, is meant by the word of Faith. Here Paul meddleth not with good life, elsewhere he dealeth about it.

Let us now know what Doctrines we have out of this eight verse?

These three: First, that a lively Faith, hath the word of God for the foundation and ground of it, to build and stay upon: whereby [Word] we may understand either generally that word which is revealed unto us in the Scripture of the Old and New Testament. For Faith doth believe and assent to all that which GOD speaks in the Scriptures; because they proceed and come from him who is the God of truth; all whose words are most true and faithful: howbeit our Christian Faith doth more specially respect the word of the Gospel, the promise of Grace touching the remission of sins, and eternal life by Jesus Christ; as it is said here by way of exposition [ This is the word of Faith which we preach. ] And wheresoever we find Faith, and Christ his blood and death coupled together, we are given to wit, that the Doctrine teaching Christ his person and office, is the proper object of our justifying Faith, which is therefore by Divines defined to be an affiance in the promise of Grace.

What may be the reason that Faith looketh in the matter of justifying only, to the word of promise?

Because that word alone doth offer unto sinners the merits of Jesus Christ to be freely enjoyed of them unto remission of sins and salvation, so as they be embraced and received; and therefore they be called the word of his grace, and the Gospel of Christ, & the word of salvation and reconciliation: because both the free love of God, and Christ, and all his benefits be propounded to the elect in the word of promise.

What use are we to make of this first doctrine?

It confuteth the Papists, which make not the word alone, but their Apocrypha writings, & human Traditions, to be the Anchor and stay of faith; which is with the foolish Builders, to lay our Foundation upon the sand, and not upon the rock.

What is the second Instruction?

That Faith is no wavering uncertain opinion, fleeting through ignorance and fear, but is a firm unmovable and sure knowledge, because it resleth upon God's word and promise, then the which nothing is more sure and certain. For it is written, The word of God is true, 2 Sam. 7, 28. His testimonies are sure and endure forever, Psal. 19, 7. 1 John 2, 17. Also, Heaven and earth shall perish, but one tittle of God's word shall not perish, and Rom. 9, 6. 2 Cor. 1, 20. 1 Cor. 1, 9. Now then, Faith it self must needs be a thing immovable, and bring with it an infallible certainty, sithence it leaneth on such a firm rock, Mat. 7, 25. as the sure words of the faithful promises of God, who neither is deceived, nor can deceive us, seeing he cannot lie, Tit. 1, 2. but is only truth, yea truth it self, Ro. 3, 3. Hence it is that ( Plerophorie ) or full assurance is attributed to Faith in Scripture, Col. 2. 2. Hence also it is, that godly Christians, rather then they will deny the doctrine of Christ, or any part of it so ascertained unto their understanding, and with such firm assent of their minds received, they choose to loose their liberties, livings, yea and lives also, if the will of God be: examples hereof, we have in many thousand martyrs of Christ in all ages.

Can ye give us examples of any, whose Faith hath remained stable and unshaken, by reason of God's Word and promise?

Yea, of Jacob, Gen. 32, 9. of Abraham, Rom. 4, 21. God's power & promises, being the two props of Abraham's Faith, Heb. 11, 17, 19. Of David, Psal. 119. In thy word is my trust.

By what comparison may this be illustrated and set forth?

Of a good man whose word deserves credit, and ehaseth away doubting from such to whom it is given: so or much more then so, ought the word of God to be rested in, and that without wavering and anxity of mind perplexed with fear: forsomuch as God is the author of all that truth and fidelity that is in all good men, and being himself the fountain of all truth, without mixture offalshood, therefore his word may be taken without stammering or doubting: and that Faith which leaneth upon it, must needs be very firm and strong against all assaults of Satan, whose fiery darts of doubts and despair are quenched by the Faith of God's word. If in marriage for wedlock duties and comforts, we stay upon our mutual promises, how much more may the spouse of Christ, even every faithful soul, quietlie and firmly rest upon the promise of our husband Christ, for all good things present and future, both now and in Heaven?

What profit is to be 〈◊〉 of this second instruction?

First, hereby is overthrown the Popish doctrine, which alloweth unto justifying Faith, no more but probable or conjectural knowledge, leaving men's consciences full of fear and doubting of their own blessedness: wherein upon the matter they disable the word of God's promise, and make his word false. For to teach that men ought still to stick in doubts of their own salvation, though God have promised it by Christ to such as believe in him: what is this else, but to play the Butchers of men's Consciences, which are even kept upon the rack by Romish Divinity; and also to charge the word of God with forgery and falsehood, as if he did not mean in good earnest? Secondly, hereby we see, how slanderous they are, which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming, sithence it is duty and Christian submission, to rely undoubtedly upon the word of God, and not godless presumption; which rather they are to be 〈◊〉 with, who have all or most of their trust in their own innocence and good works, and not alone in the truth and mercy of God. Thirdly, here is matter of great comfort unto all faithful souls, who in all temptations stirring them to doubt of their own happiness, they may enfree thenselves from all terror, by having recourse to the word and promise of God, as David did. I had perished in my trouble (saith he) but for thy promise, thy word hath comforted 〈◊〉 . For as the palsy man in the Gospel, having Christ's word (be of good comfort thy sins are forgiven thee,) was thereby cheered, and made both quiet and joyful: So the promise of the Gospel being applied to a trembling Soul, will fortify and stablish it in tranquility and peace. This Satan knoweth, and therefore his practice is to hide the promises of grace from troubled consciences, or else to suggest unto them this, as though that such promises were not made to them, or did not belong unto them.

What is the third doctrine out of this 8. verse?

That the preaching of the Apostles, was all one with the Gospel which was written: for that word of faith first written by Moses, and afterwards by Paul to the Romans, is that self same word which Paul and other Apostles preached. Therefore it is false which the Manichees and Papists avouch, that the Apostles taught other things then that they then wrote; that hence they may have power to join thereunto their Apostolical traditions unwritten: which error of theirs must be rejected as Apocriphall and false. If they be not confonant to the Scriptures, they came not from the Apostles, but are counterfeit.

Let us proceed unto the 9. verse, and tell us what is meant by confession?

An open and plain profession, that Jesus who is Lord of all, is our Lord also; for that he is Lord, the Devils know and acknowledge. Therefore Christians must go further, and believe it with affiance.

In what respects is Jesus [our Lord?]

Both by right of Creation and power over us, and also by grace of redemption, having as well ransomed us to be his own peculiar people, as created and governed us.

What is it to [believe in thine heart?]

It is not only in our minds to see and assent unto the truth of the history of Christ, (which even wicked men and hypocrites, yea unclean spirits do,) but to embrace in our hearts, will and affections, with holy confidence, the benefits of Christ his death and resurrection, even reconciliation with God, remission of sins, righteousness and life eternal.

Why is confession set before faith, which is the cause and root of confession? Psalm 116. 10. I believed therefore did I speak.

First, because Moses did in this order propound them, as in the 8. verse is cited. Secondly, we cannot discern other men's faith, or other men our faith, but by our outward profession of it before men; it is declared by our confession and action.

Why 〈◊〉 he only name Christ's resurrection, seeing faith respects his birth, life, death, and all which Christ did and suffered?

First, because the faith of the resurrection of Christ, doth distingush Christians from Pagans and Infidels, who do easily accord to believe that the man Christ was born, lived, and died; but they deny his resurrection, as a thing which exceedeth compass and reach of reason; the Philosophers discerned it not, but derided it rather, saying What new doctrine is this, Acts 18. Secondly, because all that Christ did and suffered, had profited us little, unless he had risen again, wherein he obtained a perfect victory over sin, death, hell, and damnation, for all the elect. Lastly, the article of the resurrection presupposeth all the rest, and knitteth together as a link, both antecedents and consequents: his incarnation, life, and death which went before; and his ascension, sitting at his Fathers right hand, and his intercession which follows after his rising. Under which then by a Synecdoche all the other passions and actions of Christ, be contained.

What doctrine ariseth out of this 9. verse?

Only this one; to wit, the facility and easiness of that righteousness, which is by faith in Christ; 〈◊〉 unto our righteousness before God, and salvation in heaven, there is no more difficult and hard thing exacted of us, but with the heart to believe, and with the mouth to confess Christ: and by this means, Christ will be near to us both in possibility and efficacy: in possibility, because it is a thing possible which may be, that elect sinners shall have grace to believe, especially God having ordained them unto Faith, Acts 13, 48. but it is utterly impossible, that they should keep the whole Law perfectly, God's decree and man's corruption being against it. And secondly, he is near and easy to us in efficacy, because through the holy Spirit, he is made to dwell in a faithful heart, really and actually; and his righteousness as a robe or garment, is put upon them, to cover their sins and unrighteousness.

Yea, but to believe in Christ, is no less impossible & hard, then to fulfill the Law: for we have no more power to do the one, then the other.

It is true: but this facility is to be understood, not in regard of the beginning and efficient cause of Faith, which is merely God's gift without our selves, he working in us both will and deed, Ephes. 2, 10. Phil. 2, 13. but this righteousness of Faith is easier in regard of the manner of the work, because the Law requireth the full obedience thereof to be performed by our selves, which cannot be in this infirmity, Ro. 8, 3. But Faith referreth and sendeth us to Christ for the performing of the Law; and in regard of the manner of the work, it is far easier to believe the Law to be done by another, who was able to fulfill it, and was sent for that end, then to do it our selves. Also much easier it is, to believe and give assent to a true promise, then to keep strictly, without failing all God's commandments. If a King should say to a Subject, Conquer me such a kingdom. and I will give thee my daughter with large dignities and livings; were it not harder then if he should say, do but trust my word, and I will do all this for thee. In these considerations one saith, that salvation hath but a short cut, it requireth no external labor, but inward belief: and Calvin saith that by the operation of the Spirit, thou mayest easily believe with thy heart, and confess with thy mouth. And Lyranus saith, here is shown the facility of the righteousness of faith. And Faius thinketh this saying, of being near in the heart and mouth, to be a Prouerbiall speech, commending the readiness of that which is in the heart and mouth.

What use hereof?

It ministereth comfort to Christians, to consider that the means of passage to heaven be not unconquerable and unable to be attained. Secondly, it declares how uncomfortable Popish Doctrine is, which excludes and shuts out all hope of being saved, by tying salvation unto an impossible condition of fulfilling the Law. Thirdly, it stirreth us up to the love and praise of God's goodness, in appointing so easy a condition, and giving us power to keep it, For Faith is the gift of God.

WHat doth this Text contain?

First, a repetition and confirmation also of that which was said touching salvation, the effect of righteousness by faith; together with an explication of the persons to whom righteousness and salvation belongeth. The thing here repeated is, that a Christian that believeth in Christ dead and raised to life, and confesseth this his faith before men, shall certainly and without doubt be saved. Wherefore let us observe these things, that faith and confession are coupled together, as the tree and her fruit, and as the Mother and the Daughter. Also they be set forth by their proper subject or seats whereto they cleave, and wherein they stick and rest, Faith in the heart, and confession in the mouth. Lastly, not the parts but the degrees of salvation be pointed at. The first degree or beginning of it, is righteousness, to wit, absolution from sin, by free pardon, through the merit of Christ his death, and being accounted just before God, by the worthiness of his obedience to the Moral Law. The second degree, is perfection of salvation in heaven, & all the proceedings thereunto, from Justification till Glorification in Heaven, here called salvation.

Whence is the Confirmation of this proposition fetched?

From authority of Scripture, as of Isaiah 28, 16, v. 11. and Joel 2, 32. verse 13.

What doth Paul in the explication of the persons, which shall be partaker: of this salvation?

First, he noteth them by an universal particle [ Whosoever, ] without difference of Nation, or sex, or age, or condition. Secondly, he particularly nameth both Jew and Gentile, which in respect 1. of salvation, 2. and the need thereof by sin, 3. with the means thereof by Faith, are equal, as he proveth by two Reasons: one from the unity of God's effence, who is the same Creator and Savior of all the elect, Jew and Gentile. Secondly, from the immensiuenesse of God's mercy, which is so large, as that it can suffice all sortes of people which trust in his Son, and cal upon him, verse 12, 13. Therefore by calling of the Gentiles, naught was taken from the Jews; these were no whit endamaged by saving them; God is sufficient for both.

Come we now to the Interpretation, and tell us what is meant by [Man,] As also what is meant [by believing?]

By man is meant every true Christian, man or woman. And by believing is meant, not only to assent unto the Doctrine of Christ, but with confidence and sure affiance to embrace it.

What is meant by the Heart?

The soul, with all the faculties thereof, but especially the will and affections; which are therefore in phrase of Scripture termed the heart, because the soul keepeth her chiefest residence in that fleshy part of man called the heart, sitting and showing her self there, as it were in her chair of estate.

What is it [With the heart to believe to Righteousness?]

It is the same with that phrase, Ro. 4, 5. to have Faith imputed for righteousness; or with that, Ro. 9, 30 to attain to the righteousness of faith: or Gal. 3, 14, 24. To receive righteousness, or to be made righteous by Faith.

What Lessons are we to learn from the first part of the tenth verse?

First, that unto righteousness before GOD, (that is, to remission of sins, and perfect Justice by Christ's death and resurrection) there needs on man's part, nothing but a true and lively Faith. Indeed good works are witnesses to testify the truth of this faith before men, and unto our selves; but when the speech is of getting and receiving righteousness (even pardon of our sins and eternal life by Christ) works are clean to be shut out and excluded, as having no power to enable us to embrace Christ: and this is the controversy between us and the Church of Rome, that whereas they do part the instrumental cause of our righteousness between Faith and works, we attribute it unto Faith only, according to the doctrine of the Scripture, Rom. 3, 27, 28, 29, 30. Gal. 2, 16. and of the Fathers agreeable thereunto. The believing man shall be justified in Faith only. Ambrose on 1 Cor. 1. Whosoever trusteth in Faith only is blessed. Jerome Chap. 3. unto the Gal. By Faith only shall Christ save the offenders of the Law, Chrysostom on the Ephesians. To these might be joined Basil, Theophylact, Hilary, Cyprian, & many more, which teach the same truth as we now do.

What use of this Doctrine?

First, it instructeth us to know how necessary Faith is: for where this is, there righteousness is; and there is no righteousness where Faith is wanting. Secondly, it conuieteth the Papists of grievous slanders, in that they charge Luther to be the first inuenter of this Doctrine touching righteousness by Faith alone. Whereas before him, the learned Doctors of the Church, yea, Apostles, Prophets, and Christ himself, had delivered this truth to the Church, even from the beginning. How then can it be an heresy in Luther to teach thus, but it must be an heresy also in the Pen-men of the holy Ghost to write thus?

What is the next Doctrine?

That the seat and subject of Faith is not the mind alone, but the will also, which is more specially signified by heart, Acts 8, 37. Ephes. 3, 17. For this confidence is at least a necessary companion of faith, but confidence hath place in the heart, therefore Faith lodgeth there also.

What use are we to make of this Doctrine?

It serveth to teach, that unto a lively Faith, there is required a double work of the Spirit: First, to enlighten the mind, that it may certainly see and assent to the things written in the Gospel. Of this first work it is, that Faith is often in Scripture termed Understanding, and knowledge, and seeing. The other work is to bow the affections that they embrace, and fully rest in that which the mind hath fully assented unto. From this work. Faith in Scripture is termed trust, confidence, and affiance. Secondly, this Doctrine serveth to confute the Romanists, which place Faith in the supernal part of the soul only, and will have it to be nothing else but the assent of the mind to the will of God: whereas it is not written here, that with the understanding, but with the heart man believeth to righteousness. There may indeed be worthy knowledge and notable assent in the understanding part, but it is the heart which believeth to justification. Thirdly, here is an exhortation to all Christians (as they will be assured of this justifying faith,) not to rest content with a naked knowledge of the Gospel, or that in their minds they have yielded agreement and consent to the truth of it; but nearly to look unto this, whether faith have taken hold of their will and affections, to make them obedient to their illuminated understanding, with some measure of peace and joy; and to resist all contrary thoughts and motions, with a loathing of them, being ready to make confession of Christ in our mouths.

What is signified here by [confession of the mouth?]

Not only a plain and clear acknowledgement of Christ, to be the only Lord and Savior of mankind; and of all that doctrine which concerns his office, natures, persons, and benefits: but the calling upon his name with trust in him, as in our own Lord and Savior, as it is expounded in the 13. verse following, wherein vocation is put for concession.

Wherefore is this work of confession added unto faith?

To distinguish and put difference between a dead and a lively faith, by a peculiar fruit of it.

But why is this work named as the witness of faith, rather than any other work?

First, because it is easily gathered out of the words of Moses before alleged in verse 8. where Moses spake of the mouth, and joined it with the heart. Secondly, because it is a principal token of a true faith, when occasion serveth, sincerely to confess the doctrine of Christ, and to call upon his name faithfully; which no hypocrites do, for they draw near with their lips only, Math. 15. 8. but this concession which is a sure mark of faith, comes from faith as from the root of it. Thirdly, because great promises are made to this duty of confession, Math. 10. 32. and here salvation is promised to such as confess Christ out of a lively faith.

But in what sort and sense is salvation annexed to confession?

Not as the effect to his cause, but as the way to the end; for confession is but the way only by which justified persons do come to their perfect blessedness in heaven, which is here signified by salvation, as the highest degree of our happiness. Seeing righteousness is attributed to faith, and salvation necessarily follows righteousness; therefore faith is the only instrumental cause, whereby we be justified and saved; and not confession, which is but the path only wherein the godly are to walk to heaven, and a 〈◊〉 of a saving faith: 10 as vain is that Popish note, upon these words, that faith without works justifieth not: it justifieth without works, but it is not in a Christian without works.

What doctrines are taught from this latter part?

That a lively faith bringeth forth good works, and namely the concession and invocation of Christ; which where they are, there is true faith, and there is no true faith where they be not; as there is no fire where there is no light nor heat, for it is the nature of faith to witness it self upon occasion, as fire sendeth forth heat. Therefore are we wronged by the Papists, who accuse us to teach a weak and a dead faith void of works: and Christians are to be warned to get such a faith as can show it self by works, and such works as proceed from faith; for we teach that true faith works by love, and all works which come not of faith, to be sins. Secondly, we learn that confession is a work necessary to salvation, and is to be done of all those that will be saved; necessarily, as a duty and a thing commanded us of God, but not as a meritorious cause.

But what things belong unto Christian confession?

First, knowledge, to see the truth concerning Christ. Secondly, wisdom, to espy the due occasion of confession; to wit, when God may be glorified, and our neighbor edified. Thirdly, boldness, to do it freely without fear of man. Fourthly, sincerity without dissimulation and guile. Fifthly, reverence, as in God's quarrel and presence. Sixthly, meekness, 1. Pet. 3, 15. Such as be drowned in ignorance of the Gospel and unbelief; also rash, presumptious, and vain-glorious persons, timorous and fearful ones, hypocrites and falsehearted men and women, proud and mallepart people, be not fit and meek to perform this duty of confessing Christ.

WHat is the drift of this Text?

To prove by authority of Scripture, what he had said before in verse 10. where he ascribed righteousness unto faith, as to a cause; and salvation to confession, as to a way which leadeth unto salvation. The argument standeth thus: It is not possible that the scripture should be broken and untrue; but the Scripture promiscth righteousness and salvation unto such as truly believe and call upon Christ. This is proved by these three verses of our Text; touching faith, verse 11. touching confession in verse 13. Therefore men do believe with the heart to righteousness, and salvation pertaineth to such as confess him.

What may we learn hereby, that Paul proveth his doctrine by testimony of Scripture?

These lessons: First, that the Scripture is sufficient not only to teach all needful truths of godliness, but to confirm and prove it also. Secondly, that the word written, is the infallible rule of all doctrines, which are to be delivered unto the Church, for direction of faith or manners, for in that Paul doth prove and stablish all doctrines of Christianity by the Scripture alone (not using any other testimony for that end:) Thence it follows, that Scripture only is the most certain and undeceivable rule of all doctrines. The reasons hereof be, first because God the author of all Scripture, is most perfect in knowledge, and of infinite wisdom; therefore his word must needs contain a perfect rule & direction whereby to judge of doctrines. Secondly, our faith springs from Scripture alone, Romans 10, 17. Therefore we must beeleeue that only for sound doctrine, which can be drawn from the word of God written.

What use of this doctrine?

First, it serves to admonish us to try all things which is taught of any Ministers, by the touchstone of the Scriptures, as the Christians of Berea did, Acts, 17, 11. receiving willingly what we find grounded upon and consonant unto the Scriptures, but refusing all that is diverse from it. The ancient fathers and Doctors of the Church, nay the Apostles submitted their sermons and writings to this trial, 1. Thes. 5, 21. 1. John, 4, 1, 2. As we like that Gold only that will abide the touchstone, so we must hold only such doctrines as agree with the word of God. Secondly, it confuteth the Papists which make unwritten traditions to be a rule equal to holy Scriptures; being indeed a leaden rule of deceit, uncertain and subject to change, and to falsehood and error; yet they will have them embraced with like reverence and affection as the holy Bible.

From whence is this first authority fetched?

Out of Isaiah. Chapter 28, verse 16.

Tell us first what ye do observe in the manner of alleging this authority, and what ye note in the matter?

Touching the manner, the Apostle doth so allege the place of Isaiah, as withal he doth interpret and expound it, which is the best manner of alleging scriptures, so to cite them as to give some light to them. For whereas Isaiah said (he) indefinitely, Paul writeth (whosoever) universally to show us, that an indefinite proposition is equipollent to an universal. Secondly, Paul mentioneth the object of our faith (in him (that is) Christ,) whereas Isaiah said only he which believeth. Thirdly, in Isaiah it is written (shall not make hast) in Paul shall not be ashamed, (that is, frustrate of his success, being deceived of that they looked for,) which is a fruit and consequent of hast: for such as are hasty and precipitant, doc their business untowardly, and naughtily; as Saul did when he made hast to offer sacrifice before Samuel came, wherein he did greatly sin, and was thereby brought to shame. As also Peter his precipitation, caused shame to him; whereas the true believers without such shame, shall obtain forgiveness of sin by Christ.

What note ye in the matter of this sentence cited out of Isaiah?

First, that as the high cause, to wit, predestination or election, is not restrained to the Jews only, but poured out upon all sorts of men, as well as Jews, Rom. 9, 29. so is faith (the next cause) equally given to all people, without difference of nation whatsoever. Secondly, that the reason why many Jews and others be ashamed and confounded is, for that they believe not, because who-soever believeth, shall not be ashamed. Thirdly, that the true justifying faith hath no other proper object but Christ Jesus, and him as he is both dead & quickened; this is that brazen Serpent towards which our faith looketh. Fourthly, that Christ is very true God, because we are bound to believe in him, see John 14, 1. This confuteth the Arians denying Christ's eternal and natural divinity. Fifthly, that the universality of the promises of the Gospel, are restrained and limited to believers and to them also they be extended, and to everyone of them, and to none other; there is an vniuersallity of believers, as there is of unbelievers.

But the Jews did appropriate the promises of God to themselves alone, as the true and sole heirs thereof.

They did so, but unjustly; for now under the Gospel (howsoever before there was manifold and great difference, see Rom. 3, 2. Also 9, 4, 5.) there is no distinction, but Jew and Gentile are all one. For first, they have all need of salvation, all being sinners, destitute of God's grace, and of the gift of true righteousness, Isaiah 53, 6. Rom. 3, 23. Or if we look unto the meritorious cause which is Christ, in him all have like interest by God's mercy, Rom. 11, 32. or the means whereby to be made partakers of Christ (which is Faith) a gift bestowed by God indifferently upon the Jews and Gentiles, Gal. 3, 8. Ephes. 2, 17, 18.

In what sense is God said to be Lord of all?

Because he is the common Creator of all, who made both Jew and Gentile. Secondly, because he is the justifier of all, without respect of country, everyone which believeth in Christ, shall have righteousness before God; who is one which doth justify the circumcision by Faith, and the uncircumcision through faith, Rom. 3, 30. From whence it doth follow, that God accepteth not persons, Acts 10, 30. so as to love one the more because he is a Jew, or the less because he is a Gentile, but is of like affections to all the faithful, of what people or language soever: as a Father is well affected unto all his children which do well, and a workman to all his work made by him: so is God good to all his people without distinction of place. Therefore a Gentile though not circumcised, yet if he have faith, he shall become righteous and live forever: whereas an unbelieving Jew shall be sent away vniustified, though he be circumcised.

What is meant by this, that God is good to all?

That he is abundantly loving and kind (not to every particular person, without exception of any singular) but to all men of all sorts, for [Riches] signify plentiful goodness, as Ephes. 2, 4, 7. and by [all,] is often meant some of all kinds, Countries, and degrees, as 1. Tim. 2, 3. Rom. 11, 32.

What are we to learn from hence?

Not that every man and woman be elect, called, and justified, as some falsely collect from hence, being the enemies of God's grace, sufficiently confuted from this place, where the universal particle (all) is limited to such as call upon him, which none do in truth but believers only: but that any which be justified and saved they are beholden to the great and exceeding goodness of God for it, Ephes. 2, 7, 8. Secondly, God so loves his Children, as he is not only (good) to them, but (rich) to them, and heapeth his grace upon them. See Ephes. 2, 5. Thirdly, we have no cause to envy other Christians, seeing God is rich enough to suffice all, as the Sun hath light enough for all that stand in it. Therefore, as the Jews are to be blamed for grutching at the conversion of the Gentile, whereby nothing was taken from the Jew, so they are faulty and do sin, which frette at the prosperity of others, either spiritual or bodily. This disease springeth frō hence, that they consider not that the goodness of God is bottomless, being such a fountain as can never be drawn dry, his riches being far unlike worldly riches, which are diminished by giving.

Whence is the second authority fetched?

From Joel 2, 32.

How may it appear that Paul doth rightly apply this to Christ and to faith in him?

By comparing this text with Acts 2, 21. where Peter expoundeth this place of Ioell touching Christ & salvation by him: such harmony there is in the holy Scripture.

What doctrine learn we from this verse?

That whosoever confesseth Christ, and calleth upon him, is sure of salvation, because God hath so promised. Secondly, that religious prayer is to be directed unto God alone, because he alone is the searcher of the heart, and is God all-sufficient, Gen. 17, 1. Here falleth to ground invocation of Saints. Thirdly, that there is no true prayers but in the Church of God, (which is the Zion and Jerusalem, ) where the Prophet promiseth deliverance and salvation. Fourthly, the people of God never pray to him in vain; for howsoever they are not heard in that very particular which they request, for that God seeth it not expedient for thē; yet seeing they that call on him are saved, therefore he is never called on without great fruit and wholesome effect. This is a great encouragement to diligence, yea and unto constancy in calling upon God through Christ, considering that they shall be heard unto salvation, though they be not always heard unto their desire.

WHat is the purpose and drift of this text?

Sithence the righteousness of faith is the only true righteousness & doth in common by the promise of God belong to 〈◊〉 and Gentile, (as we have seen out of the former text:) The purpose of the Apostle is now to prove, that the Apostles must be sent of God to preach the Gospel to both people, to be as the ordinary means to be get faith, and to bring them to Christ, that through his righteousness imputed to them, they might be saved. And herein a secret objection is answered; for our Apostle having soundly confirmed that our true righteousness before God, which bringeth peace to the soul, must be had not by working after the law, but by believing the Evangelical promises of forgiveness of sins and life eternal by Christ dead and raised, and that these promises equally belong to Jew and Gentile: The next thing to be required was this, how we might ordinarily come unto & attain this faith, and the righteousness which it layeth hold on? whereunto Paul now answereth, that this is gotten by means of Apostles, and other Preachers sent of God to preach the word of the Gospel. So as this text of all other Scriptures doth very plainly and worthily commend to us, the singular excellency, the great fruit and necessity of the word preached, being the means ordained of God, to convey into the hearts of elect Jews and Gentiles, that most precious guist of faith, which receiveth Christ and his righteousness unto salvation in heaven.

What argument doth the Apostle use to prove his purpose by?

By a gradation, or proceeding from the effects to the causes negatively, or from the cause to the effect affirmatively. Thus, God by his Prophets promised salvation indifferently to Jew and Gentile, but without calling on God or prayer, there is no salvation, and none can pray, without faith, and no faith without hearing, no hearing without a Preacher, no Preacher without commission or sending. Therefore it is necessary to all people for the obtaining of salvation, that God send his Apostles and other Ministers to preach the word. From the causes to the effects, the argument runneth thus affirmatively; it is by the free and merciful sending of God that men do preach, such as preach ought to be heard, by hearing God's word there cometh faith, faith bringeth prayer, prayer is a sure note of salvation: therefore God must send some to be Preachers, that others may get salvation. Or thus; God's sending causeth Preachers, preaching bringeth hearing, hearing breeds believing; faith worketh prayer, prayer obtains salvation. This serves to stay the Jews from grudging against the Apostles, because the Gentiles being appointed of God to faith and salvation, must not be denied the means and helps, by which God will save his own: therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles.

After what fashion and sort is this text set down?

By interrogations or questions, which are negations in force, and must everyone of them be thus answered (they cannot:) how shall they call on him in whom they have not believed? The answer is, (they cannot,) and so of the rest.

How many be the steps or parts of this gradation?

They be six; First salvation. Secondly, calling on God. Thirdly, faith in Christ. Fourthly hearing. Fifthly, preaching the word. Sixthly, the sending or vocation of God, which are knit together in one chain as causes and effects: the first being concluded of the last, and the last inferred of the first, as we have before set down.

What do ye call salvation, verse 13?

A deliverance from all sin and all miseries, and the enjoying of most perfect bliss in heaven. This salvation is given the elect in this world imperfectly by justification, delivering from all guilt and the whole punishment of sin; and by sanctification, freeing them in part from the power and dominion of sin: and perfectly by glorification in the world to come, discharging the elect of all the remainder of sin, of all corruption and infirmities whatsoever, that they may be like Christ in his celestial glory and felicity.

The calling upon God how manifold is it?

Twofold: first false and counterfeit, when men draw near with the lips only, as the Pharisee prayed, Luke 18. 11. Secondly true and sound, when with our hearts we desire of God needful and lawful things, with sure trust to obtain them through the intercession of Christ. Thus the Publican prayed, Luke 18. 13. and David, Psal. 25. 1. This latter kind of calling on God, is either in heart only, as Moses prayed at the red sea, Exodus 14. 15. and Hannah, 1. Sam. 1. 13. or both with heart and mouth, as David prayed, Psal. 116. 1, 2, 3. They are both meant here, vocal and mental prayer, but chiefly the latter.

What learn we from hence?

That true prayer is a certain undoubted note of salvation, even as the want of the guist of prayer is a plain mark of a wicked man, Psal. 119. Save me O Lord, for I call upon thee, Psal. 14, 4. They call not upon the Lord.

What use of this point?

It serves to move such as would be saved, and lack the gift of prayer, to strive to have it; and such as have it, to make precious account of it, and to be heartily thankful to God for such an unspeakable gift: yet we ought not to think that by the work of prayer we merit salvation, the root and cause whereof, is faith, from whence it hath all efficacy and commendation.

What may it teach us that we must believe in him on whom we do call?

That faith in Christ is necessary unto true prayer, yea so necessary as without it we not only cannot pray aright, with hope to speed, Mark 11, 24. James 1. 6, 7. but our prayers are turned into sin, Rom. 14, 23. The reasons hereof be; first because it is written, he that cometh to God must believe that God is, and that he is a rewarder of them that seek him, Heb. 11, 6. Secondly, because trust and confidence of the heart that God will hear, is that which begetteth prayer, whereof as of all other good gifts and good works, lively faith is the mother and root whence they spring, fetching all their praise and vigor from faith; therefore it was, that Moses cried for deliverance from the Egyptians, & David from Saul and other enemies, & the Syrophenissian prayed for her daughters safety, & the blind mā for his sight, and the Publican for the remission of his sins, &c. because they believed that God could and would grant their petitions. As we in our necessities when we need other men, do willingly become suitors for help at their hands, when we have trust to be heard and succoured: so it is the affiance of God's goodness which doth bring forth invocation, and calling on his name, as David said, We believe and therefore we pray, Psal. 116.

What profit is to be made of this instruction?

First, it doth admonish us that when we pray, we bring faith, having assurance of God's love in Christ, that for his sake he is our sather, and also will faithfully keep his promises which he hath made to them that call upon him. Secondly, to reprove such as do offer to pray, having their hearts void of this holy confidence, without which all prayers be vain and idle. Thirdly, to comfort such as feel their hearts stirred up to desire of God's blessings, with a confidence to obtain, because this is a certain note that they have faith, without the which they could not have such desires and such confidence, Ephe. 3, 12. Fourthly, to convict the Papists of error, for their calling upon Saints departed, in whom because they may not put any trust, (for cursed is he that trusteth in man,) therefore no prayer ought to be made to them, but to God alone, in whom alone it is that we may put our confidence. Therefore all religious prayers, to him are only to be made and to none other. Also this confuteth Bellarmine, who saith, that unto prayer it is not needful that he that prayeth have faith to assure him of being heard; directly against this Scripture, and James 1, 6, 7.

Proceed and tell us what hearing he speaks of, in saying [How can they believe in him, of whom they have not heard?]

Not only the hearing which is inward of the mind and heart, but of the outward hearing by the sense of the ear; neither is it the hearing of every sound or voice, but the hearing of the word, (even the word of the Gospel,) which is meant in this place.

What is the instruction from hence?

That unto true belief in God, the hearing of the Gospel with our bodily ear, is necessarilye required.

But how then shall elect Infantes believe, seeing they are not capable of this hearing, through the weakness of their Organ?

This text speaketh of the means how to come by actual faith, which is joined with discourse, and is got by institution; and not of that habitual faith or faculty of believing, whereby insants are endowed thorough the wonderful secret operation of the Spirit, engrafting them into Christ for salvation.

What are we to think of them that are borne deaf, and cannot hear?

The Holy-Ghost, both by his extraordinary motion in their hearts supplies the want of outward means in so many deaf ones as be his chosen; whereof sundry examples both in former, and in this age. Our text speaketh of the ordinary way whereby Christians do obtain the gift of faith, (to wit) by external hearing, which is as necessary to faith, as faith is to prayer, or prayer to salvation.

What reasons can be given why external hearing of the word, should avail unto faith?

First, God's ordinance hath appointed it to be so, that by hearing, faith should be engendered, 1. Cor. 1, 21. Secondly, his promise here made unto hearing that there by he will work faith. Thirdly, actual faith cannot be had without some good measure of actual knowledge, which we have put into us by such as instruct us in the truth, whose voice therefore it is needful to hear; for the thing believed is God's word, and that is received by hearing. Fourthly, as our first parents were turned from God and drowned in unbelief, by hearing the Serpent, so it is but convenient that the elect by he ring Christ's voice, should be converted to the faith, and so return to God.

What use are Christians to make hereof?

First, it teacheth the sense of hearing to be a great and necessary blessing. The Philosopher Aristotle calleth this the sense of understanding, ( sensus discipline ) and Paul calleth it the sense of believing, ( sensus fidei, ) Our other senses (especially our eyes) are good helps of many notable things; for thereby we read in the great book of God's creatures, wherein we behold the glory of the Creator, his marvelous wisdom, his eternal power and God-head, Psal. 19, 1, 2. 1. Cor. 2, 21. Rom. 1, 19, 20. Yea moreover by our eyes we read in the word of God, and other good books made and penned for increase of godly knowledge; sithence the sight of the creatures and works of God is sufficient to leave us without excuse, Rom. 1, 20. but insufficient and effectual to breed faith. And because reading belongs to a few, and hearing is common to all, therefore even by Paul's own testimony, it hath the preeminence, so as better it were to loose all our senses, then to miss this alone. Secondly, it sets forth the miserable estate of popish Recusants, which stop their care like the Adder, and will not hear; also of Atheists, who thereby do bar themselves of the means of faith and salvation. Thirdly, it exhorts us to diligent hearing, with all care and conscience, to hear with our best attention, seeing faith is dropt in to us by the ear. Fourthly, it reproves sleepy, drowsy, and careless hearers, who do as it were shut out faith, that it should not enter. But let us not look that God will open our heart, except we keep open our ears. Fifthly and lastly, it is matter of great comfort for wandering lost sinners to understand that there is yet a way even, by hearing the word, to recover and save themselves, & therefore that they ought to live in those Countries and places where they may be partakers of hearing, and that they hearken unto the saving doctrine of the Gospel, with desire to understand and obey it.

Come we now to the first step, and tell us what is here meant by Preacher?

It signifieth one that is the Ambassador of God to spread abroad his word, and with a loud voice to declare it.

What is the office of a Preacher?

To interpret the word of God, by the word of God, Nehem. 8, 18. and to make application of the word to the uses of God's people, by doctrine, exhortation, & comfort, 1 Cor. 14, 3. Also by a reproof and confutation, 2 Tim. 3, 16.

What is our Lesson from this word [Preacher?]

That the Office of a Minister is of great dignity, because it principally consists in publishing and declaring the word of God, which is a far more high and excellent function (in spiritual account & respect) then to be the Ambassador of the greatest man in the world, by how much heaven is higher then the earth, and the counsel of GOD higher then the will and pleasure of men, and salvation passeth all human and wordly affairs.

What use is to be made hereof?

It must stay men from rash entering into so high and holy a vocation, before they have fitness thereunto; which were a fearful presumption. Secondly, it admonisheth such as be Ministers, to do the work whereto they are called, that is, the work of God's Ambassadors, to preach the word with an holy importunity, 2 Ti. 4, 2. 3. it conuicts the Popish Church of error, in that they will have the greatest work of a Minister, to be to minister the Sacrament of the Altar, to sacrifice Christ again. Fourthly, it reproves such as will continue Ministers, and yet are unmeet for this duty of proclaiming God's word. Lastly, it warneth to lay hands hastily on no man, 1 Tim. 5, 22.

What means this Question, How can they hear without a Preacher?

It cannot be that one can hear unless the word be preached & made to sound in his care by lively voice: for there is a relation between hearing and speaking.

What Doctrine ariseth from hence?

That unto the hearing of the word, the preaching of it is necessary, even as hearing is necessary to faith and faith to prayer, and prayer to salvation, so it is necessary that there be preaching that men may hear. The reason hereof is, because there is a relation or mutual respect between the sense of hearing, and the object thereof, which is a sound or voice. We can hear nothing but a sound, and therefore there must be some to preach and teach that others may hear. Thus often times are preaching and hearing in Scripture set down for Correlatiues. Secondly, it is the good pleasure of God now no otherwise to call his people to his kingdom, then by Preachers: therefore Preachers of the word are needful, for we cannot be saved, unless we be called to the Faith of Christ; and there is no way to call us, but either by God himself immediately, or by his Ministers mediately: but he hath ceased now to speak to us immediately from himself. Therefore, if we will be saved, we must hear God's Ministers speak to us out of his word; and thus much we may gather from such Texts of Scripture, wherein the holy Ghost doth often join preaching and believing together, as in John 17, 20. Acts 8, 12. & 14, 1. And moreover it serveth to teach us, that if we desire to believe and be saved, we must attend preaching and hearing of Sermons: and this is the reason why GOD would never suffer his people in any age, to want outward vocation by his Ministers. Noah was a Preacher of righteousness, Abraham a Prophet. God gave unto the Jews Moses his prophet, and after him the Priests and Levites, to teach Israel his Law, and extraordinarily raised up many Prophets; and at last he sent his Son, to declare his will for the salvation of the world. He gave moreover some to be Apostles, Prophets, Evangelists, and others, to be pastors and teachers to the end of the world, for the gathering of the Saints, Ephes: 4.

But cannot God give Faith and salvation, without preaching and hearing?

Yes: he both can and doth it to elect Infants so dying, and to many Christian exiles which live in continual banishment from his Church; but we are to consider not what he is able to do, but what his will and appointment is, namely, to save us by the word preached, 1. Cor. 1, 18. 1. Tim. 4, 16. How admirable and gracious is God, who can wrap such power in the voice & words of men, as shall kindle saving faith in the hearts of the hearers? Stoop to this holy ordinance.

What profit is to be made of this doctrine?

This teacheth how miserable that people is which want the ordinary preaching of the word, they must needs fall into the Ditches which have none but blind or careless guides to lead them, they cannot but decay which have no vision, Prover. 29, 18. As the Lamp is extinguished without oil, so religion and knowledge will decay without preaching, which is as the oil to the lamp: as grass withers without rain, and our bodies starve without food, so do our souls without sound doctrine seasonably given, which is as rain and food to the soul.

Secondly, here is an admonition to all Magistrates, namely Patrons of beneficies, whom it concerns to provide the people of Preachers, of whom they may hear instructions to life, as they will answer to God for their souls. And thirdly to the people, that they do earnestly desire and seek to live under the preaching of the Gospel, where they may hear the doctrine of salvation; for where preaching may ordinarily be had, God never works an inward calling, without an outward vocation, nor is known to give faith without hearing. Therefore as men be careful to dwell in places where there is good air, water, &c. because these things are healthful for the body: so, as they covet the health of their souls, let them much more seat themselves where the preaching of the word is to be had, in constant course from Sabbath to Sabbath. If God would not gine nor increase faith in the Eunuch, and the Samaritans but by the hearing of Philip, to Paul at his conversion, but by the hearing of Ananias, nor to Cornelius but by the hearing of Peter, Acts 〈◊〉 and 10. Let not any man then presume that he can be a believer, if he neglect to be a constant and attentive hearer of the word preached. Oh that men would believe and consider this truth, and do accordingly.

What is meant by [sending?]

The vocation of God, calling some forth from others, and furnishing them with gifts to preach his word, Acts 10, 38. as he sent Bezaleel to build the Tabernacle, Moses, Samuel, Isaiah, and the rest to be Prophets, John to be a Cryer, Christ to be a mediator, Paul to be an Apostle, Titus to be an Evangelist, Epaphras to be a Pastor.

How manifold is this vocation or sending?

Twofold: First, immediate from God himself appointing Prophets in the old Testament, or from Christ the Son of God, calling Apostles of himself, not by 〈◊〉 , Gal. 1, 1. The other is mediate by the Church, according to such order as God hath set in it, that is (as Paul saith) by the hands of the eldership, by prayer and fasting, ordaining such as be duly elected & examined.

What be the marks and tokens of a true vocation or sending?

Of ordinary and mediate sending the tokens are sound doctrine, godly life, aptness to teach, patience in afflictions, 2. Cor. 6, 4, 5, 6. 1. Tim. 3, 2, 3. Titus, 1. 8, 9. Mat. 7, 16. Ier. 23, 22.

What doctrines are we to learn from these words?

That none must take upon them the office of a Preacher, unless he be sent of God. The reasons hereof be, first because such as preach without authority and sending, God refuseth them as impostors and deceivers, Ier. 23, 21. also their whole message is void and nothing worth. For as they which usurp the place of Ambassadors without the Princes command or instructions, declare not their Princes mind but their own fancies, and so loose their labor and endanger themselves. Likewise it is with all such as undertake the preaching of the word, without the calling of the Church of Christ, God will be present to assist and protect such as himself sendeth and appointeth, Joshua 1. 5.

In what case are we then here in England, which have no Calling at all, if we may believe 〈◊〉 the malicious Papists, or our Brownistes, and Cenforious Separistes?

This is sooner said by them then proved: we are able to prove our vocation touching numbers of us, by the integrity both of our doctrine and lives, and by the fruits of our labors, in conversion of many souls to God: also for that we are called and chosen by such Governors as the Church hath appointed for that end, and to such offices as be proper to the true Ministers of Christ. Further mark this, that the Papists deny the calling of our Ministers, because it is not after the order of their Romish Synagogue: yet the Brownists 〈◊〉 challenge the calling of our Ministers to be corrupt, in regard they were cast in that popish mould, as they say. Lastly though I will not defend personal defectes, yet the constitution of our Church for the calling of Ministers cannot be disproved; for it requireth that they be examined, and not to be admitted to serve the Church, unless they be found fit for life and doctrine: and that hands be laid on the ordained by such as be elders, with prayer, and fasting, and exhortation unto the execution of their duties, many of us being desired of our flocks, before hand, or approuedafterwardes. Where these substantial things are the want of circumstances, will not make a nullity.

WHat doth this Text contain?

It proveth two things very needful: First, that the Apostles were sent of God to preach the Gospel unto the Jews and Gentiles, verse 15. Secondly, that it is not to be marvelled at, although the most Jews remained unbelievers, Verse 16. Which is knit to the former by a preoccupatiō; for it might be objected, if Christ sent his Apostles to preach Christ, and offer peace by him, howe comes it to pass that no more of the Jews did believe and weere saved? Let not that offend any man (saith Paul ) to make him think the worse of the Gospel or of the Preachers of it; for it was foretold by Isaiah the Prophet, that few would obey the word. Others give the reason of the connection otherwise, as that he should now show, that howsoever hearing was necessary to faith, yet that faith did not always follow hearing. Some think that whereas it might be objected, If the Apostles did declare peace, why did not all the Jews enjoy peace and salvation? The answer is, because unto the enjoying of peace and salvation, it is required not only to have the message of peace brought, but to believe also; which seeing nūbers did not, as Isaiah prophesied, therefore they obtained not salvation.

How doth Paul prove the Apostlos to be sent of God to preach the word?

By the testimony of Isaiah the Prophet in his chap. 52. verse 7. Here we may observe that the Apostle doeth not in all points cite this place as Isaiah hath it, for he leaveth out some words, as ( 〈◊〉 the mountain) which had respect to the situation of Jerusalem: also he changeth the number, turning the singular into the plural, because God there speaketh of many that should be messengers of peace.

But that place of Isaiah is meant of messengers sent to publish the deliverance of the people, from the bondage of the Asyrians?

It is so, yet in this place it is fitly applied unto the preaching of salvation by Christ, because it was the foundation of all temporal deliverances whatsoever: for seeing all the oppressions and miseries of God's people, were effects and fruits of their sins, it follows that their oppressions being taken away, their sins also did cease thorough forgiveness and reconciliation with God by Christ. Therefore all particular deliverances, had ever their roots and ground-work, in the redemption purchased by the blood of Christ.

But this place might be meant by the Prophets, which did also preach of the sufferings of Christ, and the peace which was made with God thereby.

Yet it is not only meant of the Prophets, because Paul here applieth it to the Apostles which published the Gospel: also the Prophets in their preaching, with gladsome things did mingle very heavy things and terrible threatenings, but the preaching of the Apostles was most gladsome and wholesome. We beseech you be reconciled &c. 2. Cor. 5.

What is here meant by [feet?]

One member is put for the wholeman, so as by feet is meant the Apostles themselves, and their coming with the Gospel. The reason why he only mentioned the [feet] is, because they traveled upon their feet, to spread the Gospel both naked and weary, being poor and needy, see Math. 10. Secondly, to show thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kind of teaching.

Why are the Apostles feet called [beautiful?]

To signify that their coming was beautiful and desirable, preaching most sweet and comfortable matters. Their coming was thus beautiful, first, in respect of the manner of their teaching, which was with great alluring and delighting, their words being sweet as honey, and very gracious. Secondly, in respect of their sweet exhortations and holy life. Thirdly, because of their powerful miracles, wherewith they confirmed their doctrine. Lastly, in respect of the message which they brought, which was glad tidings of peace and good things.

What signifies [peace?]

Atonement with God by Christ, who of enemies are made friends to God by justifying them, Rom. 5. 1. Whereof follows a double peace, first of the conscience, in that sin being now forgiven it can no more vex or torment the conscience, which cannot now accuse and furiously rail against us as it was wont to do; neither can our wicked affections so disquiete us being renewed and led by the spirit. Secondly, a most loving peace with the brethren, having all one heart in the Lord and one soul.

What are the good things here spoken of?

Not earthly and perishing, but celestial and eternal good things, as remission of sins, righteousness, the holy Ghost, regeneration and eternal life, the least of them greater then a world.

What doctrine doth arise from the words thus opened.

First, that the substance of the Gospel is to declare the enmity of God with man in regard of sin, and that reconciliation is to be attained only in Christ through faith. Secondly, that the Gospel ought to be much loved & respected of us above all other things, because it brings us tidings sure and sweet of the chiefest good things, as that our sins are forgiven us, &c. Thirdly, that all outward blessings and deliverances are tokens of God reconciled to true believers. Fourthly, that all afflictions whatsoever, have not now the nature of punishments, but are for chastisement unto amendment, and remembrances, &c. O how joyful tidings are these, especially to contrite and troubled souls, which are feared with their sins and God's judgments? How should we esteem of that Gospel which declareth such desirable and gladsome matters, how dull and heavy be those souls which be not affected? which leap not for joy?

What use of this point?

To reprove such as neglect the Gospel, or prefer ought before it, or contemn it, or do not duly consider the excellency of it. Secondly, to exhort all men to be much more abundantly thankful for the Gospel, which offers and opens a treasure of most worthy and rare good things, living well and godlily, that God may long grant us the possession of it; least for unbelief and unthankfulness, we deserve to loose it, as the seven Churches of Asia did, Reve. 2. & 3.

What other doctrine gather you hence?

That the true and diligent Minister of the Gospel ought greatly to be had in reverence. The reason is because they are the messengers that bring unto us these excellent and needful things; and God hath here commanded us to admire their very [feet] which are their basest members. For if such as bring us good news though but of temporal things, are welcome to us, and we gladly respect them: then how much more are the messengers of eternal salvation to be had in honor: again, if we think them worthy to be esteemed that offer unto us but a world lie treasure, how much more are they to be accounted off, which brings us a spiritual and heavenly treasure? Lastly, if in every profession, the Ministers thereof use to be honored, as the idolatrous Pagans honor their sacrificing Priests, the Papists their massing priests, the Turks their praying Priests: therefore a shame were it to Christians, if they should not honor their preachers, which preach peace to thē, being mess̄gers of reconcilement to the K. of heavē.

What use of this point?

It exhorts all godly Christians, to have their Ministers in singular love, and to acknowledge them thankfully, to provide for them not grudgingly, to exchaunge their temporal for spiritual good things, their earthly for celestial, 1 Cor. 9. Galat. 6. 1 Thes. 5. 12. 13. Secondly, a sharp reprehension of such as use their well deserving Ministers unkindly, or unreverantly, falsely accusing them, willfully resisting them, cowardly forsaking them; these show themselves unworthy of the Gospel, which so badly entreat the Ministers of it.

What other doctrine?

That it is the duty of God's Ministers to preach good things to the people, which reproves the insufficient, or unwilling, which will not or cannot; there is an heavy and eternal weight of vengeance due to such. Also it bewrays the Pope to be no true Minister of Christ, because he doth nothing less then bring peace and the message of salvation; nay he is a main enemy to the doctrine of the Gospel, & disturbes the peace of kingdoms and common-wealths by his ambition and tyranny: and yet he dareth to appropriate this text to himself, offering his feet covered with Buskins of gold to be kissed of Kings and Princes, because it is written, How beautiful are the feet that bringeth glad tidings? applying that unto his proud pompous shoes, which the HolyGhost understood of sound and painful preaching, which the Pope flies from as the Owl abhors the light.

WHat doth this Text contain?

A cause why we should not marvel that the Jews did not believe the Gospel, though the Apostles were sent of God to preach such a worthy and welcome message; for Isaiah had foretold that it should come to pass. Secondly, a conclusion of the former gradation, in verse 14. showing whence faith in Christ doth proceed, as touching the nearest and external cause, namely by the Organ of hearing, verse 17.

What is meant by the [Gospel?]

Generally any gladsome news, but especially the glad tidings of remission of sins by Christ, as Luke 2, 10, 11. I bring you tidings of great joy, &c.

What signifies [to obey the Gospel?]

To believe the doctrine of salvation by Christ, and thus the word is used in Acts 6, 7. and Romans 1, 5. whereupon it is termed the Law of Faith, Rom. 3. 27. because it requireth obedience.

For what Reasons is Faith called [Obedience,] and to Obey, put for Believe?

Because to believe is the chiefest obedience, & it is commanded us to believe in Christ, 1 John 3, 23. and our reason and judgment is naturally repugnant to the Doctrine of the word: for they are darkness, Ephes. 5, 8. Therefore to assent to the word, and willingly to believe the truth without reasoning and gainsaying, it is a very great obedience. Secondly, this obedience of Faith, bringeth forth obedience in practice; for faith purifieth the heart, Acts 15, 9. and works by love, Gal. 5, 6. No Christian shall obey God by loving him and our neighbor, by slaying sin and doing righteousness, unless he first believe that the word is from God, and submit to it by Faith.

What will follow hereof?

First, that all unbelievers are obstinate and rebellious sinners against God, though they think otherwise, and be held for honest men. Secondly, that such as lack Faith, cannot perform any obedience unto God: it is sin, if it be not of faith.

What Doctrine ariseth from hence [That all which heard the Apostles, did not believe them?]

That the Faith of the Gospel is not common to all which heard the Gospel, as it is written, All men have not Faith. 2 Thess. 3, 2. Also experience proveth the truth hereof, for the Prophets complain that few believe their preaching, Isaiah 53, 1. Also Christ, when he preached the doctrine of the Gospel most clearly, and mightily confirmed it by miracles, yet but one here and there did receive it, scarce one man of a thousand: such also was the success of the Apostles preaching, as this place proveth, and such it is continually.

But Paul had said, that hearing bringeth forth Faith.

It is true, that hearing of the word is necessary to faith, but not on the contrary doth faith necessarily follow of hearing. If any man do believe, it is thorough hearing as an outward means, but not everyone that heareth, proveth a believer. Justification presupposeth vocation, but vocation is not always accompanied with Justification.

What is the reason why all which hear, do not prove believers?

Because all are not elect, and it is a certain thing, that only such as are ordained to life, do believe, Acts 13, 48. Thence it is called the Faith of the elect, Titus 1, 1. and they are said to be called which are predestinate, Rom. 8, 31. Secondly, because outward hearing is not enough to engender faith, there must be also an opening of the eyes and heart, by the Spirit, Acts 26, 18. and 16, 14. But this Spirit the world cannot receive, John 14, 17. Such only receive it to whom it is given, Math. 13, 11. And Isaiah 53, 1. having said, few believed their report, addeth this as a reason, because The arm of the Lord was not revealed, that is, God's powerful spirit did not touch their hearts effectually. Thirdly, in some their pride and over-weening, by conceyuing too highly of their own wit and understanding, leaning unto their own natural wisdom, is a very great hindrance to faith, Math. 11, 25. 1 Cor. 1, 26. Fourthly, many stumble at the poverty of Christ and his followers, Mat. 11, 6. To which may be added the wicked examples of preachers and professors of the Faith, as a great obstacle.

What use is to be made hereof?

That we now do not the less esteem the Gospel, though we see it generally unfruitful, because this hath been the portion of other times and ages; & herewith Christians must arm themselves that they be not offended to see the multitude of unbelievers: and there is no place so full of unrighteous men, as where the word is most preached; which is a great occasion of stumbling, to cause men to think ill of the Doctrine, as if it were the proper cause of wickedness, or at the leastwise unable to convert sins: whereas the fault is not in the word, nor always in the teachers, but in the indisposition & naughtiness of the hearers, the seed being good, but the ground barren and evil. Secondly, it confutes such as think the Faith of the Gospel to proceed (in part at the least) from the natural strength of man's free will: whereas this being equal and of the like force in all men, then should all men have Faith, and equally obey the Gospel. If free will were the cause of believing, that is, if men did therefore believe and receive Grace offered, because they are willing to receive it, & might refuse if they would: if Faith might come after this fashion, who is it but he would be content to be a believer? But the Scripture teacheth us, that Faith is the gift of God.

From whence doth the Apostle fetch this testimony of Isaiah, to prove the fewness of believers: & what is the drift of that Oracle?

He doth fetch it from Isaiah 53, 1. the drift both of the Prophet there, and the Apostle here is all one, even to complain of the Jews infidelity, namely, that the joyful message of the Gospel had so hard success and unhappy end among them, as that the greatest number should still abide in their unbelief: wherewith seeing men were not moved, therefore Paul turneth his complaint to God, and mourneth for it before him.

What are we to understand by this Question [Who hath?]

This question signifies sometimes [None at all,] as Rom. 10, 6. and it is sometimes put for Few, as Psal. 15, 1. and here likewise.

What signifies Report?

The word in the Hebrew signifies hearing, or the Doctrine which was heard, not which the Apostles themselves heard of God, but which the Jews heard from the Apostles: therefore it is said [ Our report, ] in which word, the thing which is the object of hearing, is put for hearing it self.

What Doctrines from hence?

That the Prophets by the Spirit of prophesy, did foresee what effects would follow the Gospel preached to the Jews. God foreseeth all things of himself primarily: men do it secondarily by the help of his Spirit. Secondly, we learn that it is a cause of great grief to the Ministers of God, to see none or little fruit to come of their teaching Heb. 13, 17. wherein they must show patience, considering it was the portion of Christ his Prophets and Apostles. Thirdly, we learn, that when the Gospel was first delivered to the Jews, the smallest number did receive it, even an handful in respect of the rest which resisted it; like to the gleannings in harvest, or Grapes after the vintage. The cause hereof, was not the prophesy of Isaiah because he foretold it, but the contrary rather being true, that because they were not to believe, therefore the Prophet so foretold it: but the true causes wer two, 1. secret, viz: that God did not give with his Gospel his inward effectual illumination of his Spirit, to reueal Christ in them. The second was open and outward, namely the person of Christ being poor and mean, and his passion reproachful; which bred in the Jews, a contempt of him, and of his teaching, Isaiah 53, 3, 4.

What use of this point?

It teacheth God to be no accepter of persons, in that he denieth faith even to his own people the Jews. Secondly, that no dignity of place or people, can privilege any against infidelity and sin. For Adam in Paradise, and the Jews in Palestine the Holy Lande, yet disobeyed God. Thirdly, what the Scriptures foretell, must certainly come to pass: the prophesies of the old, so of the New Testament, must certainly be fulfilled. Lastly, seeing Faith is not common unto all hearers, let such then as have faith, see that there is great cause to be thankful to God for such an unspeakable gift.

What are we to learn out of the next verse?

That our hearing is the accustomed occasion of faith by God's ordination, through the working of the Spirit. Secondly, that nothing (but the word of God) must be the substance of our words and sermons, because they alone contain a perfect instruction both of faith and manners: and nothing but it can satisfy the conscience in the cause of religion and salvation; for the conscience hath no rest till it hear God speak in his word. Howbeit, if by [word] we understand the commandment of God enjoining teachers to preach, and Christians to hear it, will well agree with [sending,] spoken of in Scriptures Mat. 4, 4.

WHat is the drift of this text, unto the end of this Chapter?

It containeth a sharp reproof of the affected ignorance of the Jews, or of their ignorance joined with obstinacy. After that Paul had proved the Gentiles to belong to the election of God, by the effects, (because they had been by the preaching of the Apostles effectually called to Christ,) and had accused the Jews of infidelity, in that they refused to believe the Apostles being sent of God with such a welcome message: He doth now make it plain by testimonies out of the Psalms and Prophets, that they could not plead ignorance, and had no excuse thereof left unto them.

What be the parts of this Text?

Two: First a double objection, the one in verse 18, the other in verse 19. Secondly, a double answer one to each objection.

What is the first objection, and how is it answered?

Have they (that is the Jews, or as some think both Jew and Gentiles) heard? It is an objection made by some Jew in behalf of the Jews to excuse them, that they could not believe, because they heard not, & faith cometh by hearing. Seeing then they had no faith, it was a sign they had not heard. Unto which the Apostle answereth, that the Gospel was then published to the whole world, therefore the Jews must needs have heard; for how could the Israelites be without hearing, seeing the Gentiles (even all the world besides) had heard? as it is here proved by the Apostle out uf the 19 Psalm, verse 4.

But David speaks of the creatures, and the naturalk knowledge got by beholding the heavens, as in verse 1.

It is true, he speaks of the voice or preaching of the creature historically, yet by the way he prophesies of the voice and preacing of the Apostles; for of one and the same sense, 〈◊〉 may be sundry applications: or it is but an allusion to that place, thus and in this manner: as once God taught the whole world to know him by the line, and voice of the heavens, which was a loud sound to proclaim his eternal God-head and power; so now he hath universally made himself known by the Apostles doctrine. Or he argueth either (a pari) of the like, thus: As God would have himselse publicly see forth by the dumb preaching of the heavens, so by the lively sounding voice of the Gospel: or (a minori) of the less, thus: If the natural knowledge of God being less precious and profitable, be published abroad, then much more that knowledge which is by the Gospel, ought to be so, being far more clear and health-full: this may be received as fittest, yet all good.

But how should this be, seeing as yet there be sundry people to which the Gospel was never preached, as Iaponica, Basilica, and other barbarous people not a few, as appears by their captives which were of them, and bewray an utter ignorance of Christ?

These countries in the Apostles time, might either be vndiscouered or not inhabited; but it is certain that even afore the Apostles death, Christ was preached to all nations known, and countries which were dwelt in, either by the person of Preachers, or by same of their doctrine: as the same of deliverance of Israel, and destruction of the Egyptians came to Jericho, for Rahab heard of it. This point may be proved, first by Christ's commandment, which was not in vain, Math. 28, 19. Go teach all Nations. &c. also Mark 16. 15. Acts 1, 18.

Secondly, Paul witnesseth that in his time this commandment was fulfilled, as Col. 1, 6, 23. Thirdly, if one Apostle could spread it from Jerusalem to Spain, Rom. 15, 19. howe likely is it that all the rest might preach the Gospel to the known parts of the world. Fourthly, many, yea most of the Fathers are of this opinion, Hilary upon Math. 24, 14. affirmeth that the Gospel was preached in the universal world, before the overthrow 〈◊◊〉 : Chrysostom saith that in space of thirty years, the Gospel was preached to all. Eusebius Jerome, Theophylact, & Ambrose teach the same truth; of his time Jerome saith, that no nation was ignorant of Christ.

What profit is to be made of this point?

It confutes the Jesuits, Pererius, Bellarmine, and Rhemists in Mat. 24. who yet say the Gospel is not generally preached, but shall be before the end of the world: this is to cross authority of Scripture, and opinion of the learned; as Augustine read shall be preached, for had been preached. Secondly, it reproves the popish Historians of falsehood in writing, that the Britain's received not the faith till Augustine the Monks time; whereas they were even in the Apostles times converted to the faith by Simon Zealots, as Nicephorus writeth: and in King Lucius time (which was two hundred years afore Augustine ) preachers were sent from Eleutherius the first Bishop of Rome, to instruct the Britain's in the Christian faith; also by good stories it will appear, that Augustine brought in Romish tyranny and superstition, rather then the faith of the Gospel, perverting the people rather then converting them. Thirdly, it commends diligence in the Ministers by the example of the Apostles: shall we not attend our flock, when the Apostles travailed so far? And the great power and esficacy of the word, by the prosperous power of God; also the goodness of God illustrating this world, with this new light from heaven.

What is the next objection?

Did not Israel know? Where some word is to be supplied to make up the sense, as [God] after master Beza, or the general preaching of the Gospel, or the conversion of the Gentiles depending thereon; which last, Piscator likes best, because the following Prophesies do speak of their vocation.

What is the meaning of the objection?

That though Israel heard, yet it may be they understood not the doctrine nor counsel of God, touching the calling of the Gentiles; therefore they took offense at their conversion, of mere ignorance.

How is this objection answered?

They did grudge and were angry, that the Gospel was translated to the Gentiles; also in their hearts they disobeyed, and with their mouths gain-said the doctrine of Christ, (as is is proved here by testimonies out of Moses and Isaiah; ) and therefore the Jews could not choose but know the Gospel, and that it was preached to the Gentiles, for this was the occasion of their envy and anger.

Whence is the first testimony fetched?

From Deuteron. 32, 22. where God threateneth the Jews, that he will punnish them with jealousy and anger, by preferring the Gentiles before them, at the sight whereof their hearts should be vexed to behold all their privileges taken from them, and given to a people whom they accounted most vile and despicable.

What is meant by Jealousy?

It is borrowed from married estate, where a man is grieved to see his beloved wife either wholly taken away or to see another admitted to the fellowship of his love. It signifieth then the great grief of the Jews, to see the Gentiles admitted into that dignity which they once had, to wit, to be the people and worshippers of the true God, from whom they had so long been strangers.

If jealousy be a sin, how is God said to provoke to it?

Either by occasion, bestowing benefits to the Gentiles, to the angering of the Jews, Acts 13, 44. or accidentally, as the light of the Sun offends weak eyes, though it be in it self comfortable, or in respect of the end, that by such anger the Jews might be stirred up to believe in Christ: as a mother to bridle the wantonness of her own Child, will cast it off, and call unto her the Child of a stranger, to move it to have the more grace: but God doth that in earnest, which mothers do in jest, or as jealousy is a punishment of former sin, so it is of God, as is to be seen by the former place of Deut. 32, 21. The Jews had chosen to themselves such as were no God's, therefore God to vex them, would take to him such as were no people; they had chosen to themselves another husband, and he had chosen another wife to be even with them. Now sin as it hath the nature of punishment is a good thing, and comes of God; for it is the execution of his justice.

What is the doctrine from hence?

That God in his justice doth punish sin by sin, yea in such sort as he doth proportionate the pain to the fault; example hereof in Pharaoh, whose heart was hardened of God for his former sin, see Romans 1. 26, 28. and 11, 8, 9.

What profit of this Doctrine?

It teacheth how fearful a thing the justice of God is, in that for sin he can strike not the body of men alone; but the very souls of men with new sins, filling them with more sins, which greedily follow their own lusts; to show himself the Lord and Governor of the souls, as well as of the flesh of men, and is able to wotke in them either good things according to his mercies, or evil things according to men's merits. Secondly, it warneth all men above all things to beware, as of all sin, so especially of sinning wittingly and willingly, after many instructions, and benefits, and admonitions to amendment, for God will plague such spiritually, by giving them over unto the power of sin, which is the most grievous judgment under heaven, and it is so much the more greater, because it is insensible: for whereas all other judgments be without sin, this alone is with increase of guilt and sin.

Why doth be call the Gentiles [no people] being so great a people?

Because first they were such in the account of the Jews, Mat. 15, 28. Secondly, they were such in the account of God himself, who reckoned them for no people, as they esteemed him for no God. Thirdly, because they were not God's people, they might as well be no people as not his people; for as wicked men are said to be dead in sins while they live, so the Gentiles while they were sttāgers from God, were not worthy to be esteemed his people, or any people at all.

But wherefore termeth he them a foolish people, seeing there were amongst them Philosophers and many learned men, Acts 17, 18. Rom. 1, 22. 1. Cor. 1. 20.?

They were indeed wise in the wisdom of the world, which is foolishness with God, all true wisdom stands in the knowledge of God, Jer. 17. They have cast away thy words, what wisdom is therefore in them?

But Paul doth witness in Rom. 1. 20. 21. that Gentiles had the knowledge of God.

They had some literal and superficial knowledge by the light of nature, through the view of the creatures, but no true & saving knowledge by the light of the Spirit, through the understanding of the Scriptures.

What is the doctrine from hence?

That wretched is the estate of all people and persons which live without the sound knowledge of Christ, because they are without God, strangers from him, void of his life, full of foolishness and sin, and subject to eternal destruction.

What use hereof?

It serves to move us to thankfulness for the light of the Gospel, and to walk in it while we have it, seeing thereby we are delivered from our former condition of ignorance and unbelief, and restored to such a marvelous wisdom which makes wise to salvation, see Chap. 9, verse 26.

WHence are these two testimonies fetched?

Out of the Prophet Isaiah, Chapter 65. verse 1, 2. wherein the first verse which is here by Paul set latter, is the former in Isaiah, and the former here, is latter there: the last words of the first verse of Isaiah, being quite left out, and some words in the second changed, but the meaning kept entire,

What is the sum of these two texts?

The one is a consolatory Prophesy, foretelling the vocation of the profane Gentiles, how they should be accepted of God unto mercy: the other is a menacing prophesy, threatening rejection & casting off to the rebellious and stubborn Jews, or the refusing of the Jews for their obstinacy,

What meaneth Paul when he saith that Isaiah is [bold?]

The meaning is, that though he well knew that the Jews would hate and persecute him, for his foretelling so plainly the abjection of themselves, and the adopting of the Gentiles to be God's people in their stead; yet he did not covertly and fearfully, but openly and confidently speak of it without fear of their cruelty, or respect of danger. This grace is commended in Paul, Acts 28, 31. & in Peter and John, Acts 4, 13. for where there is no peril proposed, there is no cause of boldness; but boldness and liberty of speech argueth that it could not be said without hazard.

What instructions may we learn from hence?

First, the condition of the Ministers of Christ, that they shall fall into dangers, if they be faithful and ready to speak the truth freely; as the Galatians became enemies to Paul, Ahab to Elias, Herod to John the Baptist, the Pharisees to Christ, and all because they spake the truth: this lewd unthankful world, can afford no better wages to the servants of God. Secondly, that Ministers of the word may not for fear of dāgerconceal the truth, because that God who commandeth them to declare his will without fear, can & will recompense them with good things, if they do their duty, and with evil things if they faint because of men, see Jeremiah 1, 17, 18.

What learn ye hereby, that God was found of them that sought him not?

The woeful estate of the Gentiles, even of us all by nature, as we are corrupt in Adam. The reason hereof is, because we are naturally ignorant of God, and careless of him, of his favor and worship: we neither of ourselves seek him, or so much as ask after him. Such are all men by nature without the Spirit of Christ, as is to be seen in the example of Paul, Acts 9. and Zacchaeus, Luke 19. and the Thief on the cross, and by testimonies of Scripture, Psal. 14, 1, 2, 3. Rom. 5, 7, 8. Gal. 4. 8. Ephe. 4, 18. Titus 3, 3. We do more think of God before our conversion, then the lost groat on her which lost it, or the lost sheep minds his shepherd from whom he strayed.

What use of this point?

It serveth to humble us in our own eyes, when we shall meditate upon our old estate, and to cause us to extol the love and mercies of Christ, freely of his own goodness, calling us to him, and seeking us up when we not so much as once minded him, no more then a dead man mindeth the things of this world.

It is elsewhere written, that such as seek God shall find, as Isaiah 55, 6. I am found of them that seek me, and Mat. 7, 7. Seek and ye shall find; how then is it said here, that he is found of them who sought him not?