Commentary on Romans, Treatise · Chapter 10 · Dialogue 10
DIAL. X.
Verse 14. But how shall they call vponupon him in whom they hauehave not beleeued? and how shall they beleeue except they heare? how shall they heare without a preacher? and how shall he preach except he be sent?
Tim.
VVHat is the purpose and drift of this text?
Silas.
Sithence the righteousnesse of faith is the onelyonly true righteousnesse & doth in common by the promise of God belong to … and Gentile, (as we hauehave seene out of the former text:) The purpose of the Apostle is nowe to proue, that the Apostles must be sent of God to preach the Gospell to both people, to be as the ordinary meanes to be get faith, and to bring them to Christ, that through his righteousnes imputed to them, they might bee saued. And heerein a secret obiection is answered; for our Apostle hauing soundly confirmed that our true righteousnesse before God, which bringeth peace to the soule, must be had not by working after the law, but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised, and that these promises equally belong to Iew and Gentile: The next thing to be required was this, how we might ordinarily come vntounto & attaine this faith, and the righteousnesse 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 Gospell. So as this text of all other Scriptures doth very plainly and worthily commend to vsus, the singular excellency, the great fruite and necessity of the worde preached, being the meanes ordained of God, to conuay into the heartes of elect Iewes and Gentiles, that most precious guist of faith, which receiueth Christ and his righteousnes vntounto saluation in heauen.
Tim.
What argument doth the Apostle vse to proue his purpose by?
Sil.
By a gradation, or proceeding from the effects toMethod. the causes negatiuely, or from the cause to the effect affirmatiuely. Thus, God by his Prophets promised saluation indifferently to Iewe and Gentile, but without calling on God or prayer, there is no saluation, 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 obtayning of saluation, that God send his Apostles and other Ministers to preach the word. From the causes to the effects, the argument runneth thus affirmatiuely; it is by the free and merciful sending of God that men do preach, such as preach ought to bee heard, by hearing Gods word there commeth faith, faith bringeth prayer, prayer is a sure note of saluation: therefore God must send some to bee Preachers, that others may get saluation. Or thus; Gods sending causeth Preachers, preaching bringeth hearing, hearing breedes beleeuing; faith worketh prayer, prayer obtaines saluation. This serues to stay the Iewes from grudging against the Apostles, because the Gentiles being appointed of God to faith and saluation, must not be denied the meanes and helpes, by which God will saue his owne: therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles.
Tim.
After what fashion and sort is this text set downe?
Sil.
By interrogations or questions, which are negations in force, and must eueryevery one of them bee thus answered (they cannot:) how shall they call on him in whom they hauehave not beleeued? The answere is, (they cannot,) and so of the rest.
Tim.
How many be the steps or parts of this gradation?
Sllas.
They be sixe; First saluation. Secondly, calling on God. Thirdly, faith in Christ. Fourthly hearing. Fiftly, preaching the word. Sixtly, the sending or vocation of God, which are knit together in one chaine as causes and effects: the first being concluded of the last, and the last inferred of the first, as we hauehave before set downe.
Tim.
What doe ye call saluation, verse 13?
Silas.
A deliuerance from all sinne and all miseries, andInterpret. the enioying of most perfect blisse in heauen. This saluation is giuen the elect in this world imperfectly by iustification, deliuering from all guilt and the whole punishment of sinne; and by sanctification, freeing them in part from the power and dominion of sinne: and perfectly by glorification in the world to come, discharging the elect of all the remainder of sinne, of all corruption and infirmities whatsoeuer, that they may be like Christ in his celestiall glory and felicity.
Tim.
The calling vponupon God how manifold is it?
Sil.
Twofold: first false and counterfet, when men draw neare with the lips onelyonly, as the Pharisie prayed, Luke 18. 11. Secondly true and sound, when with our hearts wee desire of God needfull and lawfull things, with sure trust to obtaine them through the intercession of Christ. Thus the Publican prayed, Luke 18. 13. and Dauid, Psal. 25. 1. This latter kinde 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 hart and mouth, as Dauid prayed, Psal. 116. 1, 2, 3. They are both meant here, vocall and mentall prayer, but chiefly the latter.
Tim.
What learne we from hence?
Silas.
That true prayer is a certaine vndoubted note ofDoctrine. saluation, euen as the want of the guist of prayer is a plain marke of a wicked man, Psal. 119. Saue me O Lord, for I call vponupon thee, Psal. 14, 4. They call not vponupon the Lord.
Tim.
What vse of this point?
Silas.
It serues to moue such as would bee saued, andVse. lacke the guift of prayer, to striue to hauehave it; and such as hauehave it, to make precious account of it, and to be heartily thankefull to God for such an vnspeakeable guift: yet we ought not to thinke that by the worke of prayer we merite saluation, the roote and cause whereof, is faith, from whence it hath all efficacy and commendation.
Tim.
What may it teach vsus that we must beleeue in him on whom we do call?
Silas.
That faith in Christ is necessary vntounto true prayer,2. Doctrine. yea so necessary as without it wee not onelyonly cannot pray aright, with hope to speede, Marke 11, 24. Iames 1. 6, 7. but our prayers are turned into sinne, Rom. 14, 23. The reasons heereof be; first because it is written, he thatReasons. commeth to God must beleeue that God is, and that he is a rewarder of them that seeke him, Heb. 11, 6. Secondly, because trust and confidence of the heart that God will heare, is that which begetteth prayer, whereof as of all other good guifts and good workes, liuely faith is the mother and roote whence they spring, fetching all their praise and vigor from faith; therefore it was, that Moses cryed for deliuerance from the Egyptians, & Dauid 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 sinnes, &c. because they beleeued that God could and would grant their petitions. As we in our necessities when we need other men, do willingly become sutors for helpe at their hands, when we hauehave trust to bee heard and succoured: so it is the affiance of Gods goodnesse which doth bring foorth inuocation, and calling on his name, as Dauid said, Wee beleeue and therefore wee pray, Psal. 116.
Tim.
What profit is to be made of this instruction?
Sil.
First, it doth admonish vsus that when we pray, we bring faith, hauing assurance of Gods louelove in Christ, that for his sake he is our sather, and also will faithfully keepe his promises which he hath made to them that call vponupon him. Secondly, to reprooue such as doe offer to pray, hauing their hearts voyd of this holy confidence, without which all prayers bee vaine and idle. Thirdly, to comfort such as feele their hearts stirred vp to desire of Gods blessings, with a confidence to obtaine, because this is a certaine note that they hauehave faith, without the which they could not hauehave such desires and such confidence, Ephe. 3, 12. Fourthly, to conuict the Papists of error, for their calling vponupon Saints departed, in whome because they may not put any trust, (for cursed is he that trusteth in man,) therefore no prayer ought to bee made to them, but to God alone, in whom alone it is that wee may put our confidence. Therefore all religious prayers, to him are onelyonly to be made and to none other. Also this confuteth Bellarmine, who saith, that vntounto prayer it is not needefull that hee that prayeth hauehave faith to assure him of being heard; directly against this Scripture, and Iames 1, 6, 7.
Tim.
Proceed and tell vsus what hearing he speakes of, in saying [How can they beleeue in him, of whom they hauehave not heard?]
Silas.
Not onelyonly the hearing which is inward of the minde and heart, but of the outward hearing by the sence of the eare; neyther is it the hearing of eueryevery sound or voyce, but the hearing of the word, (euen the word of the Gospell,) which is meant in this place.
Tim.
What is the instruction from hence?
Silas.
That vntounto true beleefe in God, the hearing of2. Doctrine. the Gospell with our bodily eare, is necessarilye required.
Tim.
But how then shall elect Infantes beleeue, seeing theyDoubt. are not capable of this hearing, through the weakenesse of their Organ?
Silas.
This text speaketh of the meanes how to come by actuall faith, which is ioyned with discourse, and is got by institution; and not of that habituall faith or faculty of beleeuing, whereby insants are endowed thorough the wonderful secret operation of the Spirit, engrafting them into Christ for saluation.
Tim.
What are wee to thinke of them that are borne deafe,Doubt. and cannot heare?
Sil.
The Holy-Ghost, both by his extraordinary motionSolution. in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen; whereof sundry examples both in former, and in this age. Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith, (to wit) by externall hearing, which is as necessary to faith, as faith is to prayer, or prayer to saluation.
Tim.
What reasons can bee giuen why externall hearing of the word, should auaile vntounto faith?
Silas.
First, Gods ordinance hath appointed it to bee so, that by hearing, faith should be engendered, 1. Cor.Reasons. 1, 21. Secondly, his promise heere made vntounto hearing that there by he will worke faith. Thirdly, actuall faith cannot bee had without some good measure of actuall knowledge, which we hauehave put into vsus by such as instruct vsus in the truth, whose voyce therefore it is needfull to heare; for the thing beleeued is Gods word, and that is receiued by hearing. Fourthly, as our first parents were turned from God and drowned in vnbeleefe, by hearing the Serpent, so it is but conuenient that the elect by hea ring Christs voyce, should be conuerted to the faith, and so returne to God.
Tim.
What vse are Christians to make heereof?
Silas.
First, it teacheth the sence of hearing to bee aVse. great and necessary blessing. The Philosopher Aristotle calleth this the sence of vnderstanding, (sensus discipline) and Paul calleth it the sence of beleeuing, (sensus fidei,) Our other senses (especially our eyes) are good helpes of many notable thinges; for thereby wee reade in the great booke of Gods creatures, wherein we beholde the glory of the Creator, his maruailous wisedome, his eternall power and God-head, Psal. 19, 1, 2. 1. Cor. 2, 21. Rom. 1, 19, 20. Yea moreouer by our eyes wee reade in the word of God, and other good bookes made and penned for increase of godly knowledge; sithence the sight of the creatures and workes of God is sufficient to leaue vsus without excuse, Rom. 1, 20. but vnsufficient and effectuall to breed faith. And because reading belongs to a few, and hearing is common to all, therefore euen by Pauls owne testimony, it hath the preheminence, so as better it were to loose all our senses, then to misse this alone. Secondly, it sets foorth the miserable estate of popish Recusants, which stop their care like the Adder, and will not heare; also of Atheists, who thereby doe barre themselues of the meanes of faith and saluation. Thirdly, it exhorts vsus to diligent hearing, with all care and conscience, to heare with our best attention, seeing faith is dropt in to vsus by the eare. Fourthly, it reproues sleepy, drowsie, and carelesse hearers, who doe as it were shut out faith, that it should not enter. But let vsus not looke that God will open our heart, except we keepe open our eares. Fiftly and lastly, it is matter of great cō fort for wandring lost sinners to vnderstand that there is yet a way euen, by hearing the word, to recouer and saue themselues, & therefore that they ought to liue in those Countries and places where they may bee partakers of hearing, and that they hearken vntounto the sauing doctrine of the Gospell, with desire to vnderstand and obey it.
Tim.
Come we now to the first step, and tell vsus what is heere meant by Preacher?
Silas.
It signifieth one that is the Embassadour of God to spread abroade his word, and with a loude voyce to declare it.
Tim.
What is the office of a Preacher?
Silas.
To interpret the word of God, by the word of God, Nehem. 8, 18. and to make application of the word to the vses of Gods people, by doctrine, exhortation, & comfort, 1 Cor. 14, 3. Also by a reproofe and confutation, 2 Tim. 3, 16.
Tim.
What is our Lesson from this word [Preacher?]Doctrine.
Silas.
That the Office of a Minister is of great dignity, because it principally consistes in publishing and declaringReason. the word of God, which is a farre more high and excellent function (in spirituall account & respect) then to be the Ambassador of the greatest man in the worlde, by how much heauen is higher then the earth, and the counsell of GOD higher then the will and pleasure of men, and saluation passeth all humane and worldlie affayres.
Tim.
What vse is to be made heereof?Vse.
Silas.
It must stay men from rash entering into so high and holy a vocation, before they hauehave fitnesse thereunto; which were a fearfull presumption. Secondly, it admonisheth such as be Ministers, to do the work whereto they are called, that is, the work of Gods Ambassadors, to preach the word with an holy importunity, 2 Ti. 4, 2. 3. it conuicts the Popish Church of error, in that they wil hauehave the greatest worke of a Minister, to bee to minister the Sacrament of the Altar, to sacrifice Christ againe. Fourthly, it reprooues such as will continue Ministers, and yet are vnmeete for this duty of proclayming Gods word. Lastly, it warneth to lay hands hastily on no man, 1 Tim. 5, 22.
Tim.
What means this Question, How can they hear without a Preacher?
Sil.
It cannot be that one can heare vnlesse the worde be preached & made to sound in his care by liuely voice: for there is a relation betweene hearing and speaking.
Tim.
What Doctrine ariseth from hence?
Silas.
That vntounto the hearing of the word, the preachingDoctrine. of it is necessary, euen as hearing is necessary to faith and faith to prayer, and prayer to saluation, so it is necessarie that there be preaching that men may heare. The reason heereof is, because there is a relation or mutuallReason. respect betweene the sence of hearing, and the obiect 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 heare. Thus often times are preaching and hearing in Scripture set downe 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 saued, vnlesse we be called to the Faith of Christ; and there is no way to call vsus, but eyther by God himselfe immediately, or by his Ministers mediately: but he hath ceased now to speake to vsus immediately from himselfe. Therefore, if we will be saued, wee must heare Gods Ministers speake to vsus out of his worde; and thus much we may gather from such Texts of Scripture, wherein the holy Ghost doth often ioyne preaching and beleeuing togither, as in Iohn 17, 20. Acts 8, 12. & 14, 1. And moreouer it serueth to teach vsus, that if we desire to beleeue and be saued, wee must attend preaching and hearing of Sermons: and this is the reason why GOD woulde neuer suffer his people in any age, to want outward vocation by his Ministers. Noah was a Preacher of righteousnesse, Abraham a Prophet. God gaue vntounto the Iewes Moses his prophet, and after him the Priestes and Leuites, to teach Israel his Lawe, and extraordinarily raised vp many Prophets; and at last hee sent his Sonne, to declare his wil for the saluation of the world. He gaue moreouer some to be Apostles, Prophets, Euangelistes, and others, to be pastors and teachers to the end of the world, for the gathering of the Saints, Ephes: 4.
Tim.
But cannot God giuegive Faith and saluation, vvithoutDoubt. preaching and hearing?
Silas.
Yes: he both can and doth it to elect Infants soSolution. dying, and to many Christian exiles which liue in continuall 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 saue vsus 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 voyce & words of men, as shall kindle sauing faith in the hearts of the hearers? Stoope to this holy ordinance.
Tim.
What profit is to be made of this doctrine?
Silas.
This teacheth how miserable that people isVse. which want the ordinary preaching of the word, they must needes fall into the Ditches which hauehave none but blinde or carelesse guides to leade them, they cannot but decay which hauehave no vision, Prouer. 29, 18. As the Lampe is extinguished without oyle, so religion and knowledge will decay without preaching, which is as the oyle to the lampe: as grasse withers without raine, and our bodies starue without foode, so doe our soules without sound doctrine seasonably giuen, which is as raine and food to the soule.
Secondly, heere is an admonition to all Magistrates, namely Patrons of beneficies, whom it concernes to prouide the people of Preachers, of whom they may heare instructions to life, as they will answere to God for their soules. And thirdly to the people, that they doPreaching of the word is as Oyle, faith as the Lampe. As the Lamp without oyle goeth out, so faith without preaching earnestly desire and seeke to liue vnderunder the preaching of the Gospell, where they may heare the doctrine of saluation; for where preaching may ordinarily be had, God neuer workes an inward calling, without an outward vocation, nor is knowne to giuegive faith without hearing. Therefore as men bee carefull to dwell in places where there is good ayre, water, &c. because these things are healthfull for the body: so, as they couet the health of their soules, let them much more seate themselues where the preaching of the worde is to bee had, in constant course from Sabbaoth to Sabbaoth. If God would not gine nor encrease faith in the Eunuch, and the Samaritanes but by the hearing of Philip, to Paul at his conuersion, 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 beleeuer, if he neglect to be a constant and attentiue hearer of the word preached. Oh that men would beleeue and consider this truth, and doe accordingly.
Tim.
What is meant by [sending?]
Silas.
The vocation of God, calling some foorth from others, and furnishing them with guifts to preach his word, Acts 10, 38. as he sent Bezaleel to build the Tabernacle, Moses, Samuel, Esay, and the rest to be Prophets, Iohn to be a Cryer, Christ to be a mediator, Paul to be an Apostle, Titus to be an Euangelist, Epaphras to be a Pastor.
Tim.
How manifold is this vocation or sending?
Silas.
Twofold: First, immediate from God himselfeInterpretation. appointing Prophets in the olde Testament, or from Christ the Sonne of God, calling Apostles of himselfe, 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 duely elected & examined.
Tim.
What be the markes and tokens of a true vocation or sending?
Silas.
Of ordinary and mediate sending the tokens are sound doctrine, godly life, aptnesse 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.
Tim.
What doctrines are we to learne from these words?
Silas.
That none must take vponupon them the office of aDoctrine. Preacher, vnlesse he be sent of God. The reasons heereofReason. be, first because such as preach without authority and sending, God refuseth them as impostors and deceiuers, Ier. 23, 21. also their whole message is voide and nothing worth. For as they which vsurpe the place of Embassadors without the Princes command or instructions, declare not their Princes minde but their owne fansies, and so loose their labour and endanger themselues. Likewise it is with all such as vndertake the preaching of the worde, without the calling of the Church of Christ, God will bee present to assist and protect such as himselfe sendeth and appointeth, Ioshua 1. 5.
Tim.
In what case are we then heere in England, vvhichwhich hauehave no Calling at all, if wee may beleeue … the malicious Papistes, or our Brownistes, and Cenforious Separistes?
Silas.
This is sooner saide by them then prooued: we are able to proue our vocation touching numbers of vsus, by the integrity both of our doctrine and liues, and by the fruites of our labours, in conuersion of many soules… Cor. 3, 12. to God: also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end, and to such offices as bee proper to the true Ministers of Christ. Further marke this, that the Papists deny the callingCalled to preach, not to Sacrifice. of our Ministers, because it is not after the order of their Romish Synagogue: yet the Brownists … challenge the calling of our Ministers to bee corrupt, in regard they were cast in that popish mould, as they say. Lastly though I will not defend personall defectes, yet the constitution of our Church for the calling of Ministers cannot be disproued; for it requireth that they be examined, and not to be admitted to serue the Church, vnlesse they be found fit for life and doctrine: and that hands be laide on the ordained by such as be elders, with prayer, and fasting, and exhortation vntounto the execution of their duties, many of vsus being desired of our flockes, before hande, or approuedafterwardes. Where these substantiall thinges are the want of circumstances, will not make a nullity.