is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
it is revealed I say a Righteousnesse or Justification which is of faith for that you may know that I speak not of any new thing or that I vent a figment of mine own brain it is written Habakkuk 2.4 That the just shall be justified by their faith 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18 A man shall not be justified by his works as they teach who are the greatest opposers of righteousnesse or justification by faith for the wrath of God is revealed from heaven both by his word and by the plagues which we see poured down upon sinners against the ungodlinesse and against the unrighteousnesse of all men whether they be Jewes or Gentiles because they hold the known truth which they have both of godlinesse and righteousnesse in ungodlinesse and in unrighteousnesse as in a Prison so that the known truth which they have thereof can no more shew it self nor no more go forth into good or virtuous deeds or actions than a Prisoner can shew himself or go forth which is shut up or imprisoned in a close Prison or Dungeon 19. Because that which may be known of God is manifest in them For God hath shewed it unto them 19. But some man may here object and say That surely the Gentiles do not hold the known truth of godliness and righteousness in ungodliness and unrighteousness for being that they never had the Law given to them as the Jews had they cannot have the true knowledge of godliness and righteousness as the Jews have But to this I answer That the Gentiles though they had not the Law given to them as the Jews had to whom it was given fairly written in Tables of Stone yet they have the true knowledge both of godliness and of righteousness For to speak of Righteousness first which concerns our duty towards our Neighbour the Gentiles have the true knowledge of this because that which God hath appointed by his Law to be done by one neighbour to another is manifest to them for God hath shewed it unto them by that light of Nature which he hath set up in their hearts 20. For the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head so that they are without excuse 20. And as for Godlinesse which concerns our duty towards God They have the true knowledge of this also for those things of God which cannot be seen by our bodily eyes nor perceived by our outward senses to wit his eternal power and God-head by which understand his Providence and Goodness to his Creatures too have been ever since the world was made and are clearly known being understood by the things which are created so that the Gentiles are without excuse 21. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned 21. Because that when they knew God to be a powerfull God and a good God ruling by his Providence and providing for his Creatures all things which were necessary and convenient for them they glorified him not neither were thankful to him for his benefits but became vain in their imaginations and had their foolish heart darkned and over-spread with mists of errour 22. Professing themselves to be wise they became fools 22. And though they professed themselves to be wise yet they became fools 23. And changed the Glory of the uncorruptible God into an Image made like to corruptible man and to birds and four-footed beasts and creeping things 23. For they changed the glorious and incorruptible God whom they should have adored for an Image made like to corruptible man and for birds as the Ibis and for four-footed beasts as Crocodiles Wolves Lions Dogs Cats c. And for creeping things as Serpents Fishes c. And for their Images giving Divine Worship to them 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 24. Wherefore God did in the way of retaliation to them give them up to uncleanness through the lusts of their own hearts which he restrained not to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen 25. Because they changed the true God for that which was not God and worshipped and served the creature passing by the Creator so dishonouring him who is blessed for ever though they thus neglect and passe him by And ever may he be blessed Amen 26. For this cause God gave them up unto vile affections for even their women did change their naturall use into that with is against nature 26. For this cause I say God gave them up to vile affections and base lusts to be slaves to them and to obey them and to do whatsoever they tempted them or moved them to For even their women did change the natural use of their bodies into that which is against nature carrying themselves as men in those acts which should tend to Generation 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their error which was meet 27. And likewise also the men leaving the natural use of the woman which is such as husbands have of their wives became Buggerers Ganimedes and Catamites c. and burned in their lust one towards another men with men working that which is most filthy and more than beastly and receiving by hemselves themselves being the Authors and Actors of their own shame and punishment that recompence of their wickednesse and of their dishonour which they did to God which was meet and answerable in a general way to their sin 28. And even as they did not like to retain God in their knowledg God gave them over to a Reprobate mind to do those things which are not convenient 28. And even as they did not approbate or like to retain God in their knowledge by worshipping him whose worship would have been as a Remembrancer to them of him so he gave them over to a reprobate or base mind a mind so perversly judging of virtue and vice as that it called evill good and good evill light darknesse and darknesse light bitter sweet and sweet bitter that they might do those things which are most foul and worthy even of eternal death 29. Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 29. So that they were filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse and were full of envy murther debate deceit malignity and became
Apostle having delivered in the former part of this Epistle the Doctrine of Faith cometh here to give precepts of manners And to connect or knit this to his former Subject He infers this as a duty arising from that For when that his Doctrine of faith hath set out and shewen many mercies of God to us He beseecheth the Romans here in consideration of those mercies to shew themselves thankful to God by an holy living and conversation of life I beseech you therefore c. q. d. Being therefore you have received many mercies from God as I have shewed you in the former part of my Epistle I beseech you Brethren by those mercies c. Brethren He calleth the Romans Brethren because they were Christians as he was And Christians because they have the same God for their Father and the same Church for their Mother are called Brethren By the mercies of God i. e. By the mercies which God hath shewed you The Apostle beginneth this part of his Epistle with a vehement obsecration and an earnest obtestation whereby he beseecheth the Romans by those mercies which he had mentioned and commended to them in the former part of his Epistle and which they had received that they would present their bodies a living sacrifice c. By the mercies of God This is a vehement obtestation which is a most effectuall kind of reasoning or manner of perswading Like unto this is that most earnest and passionate prayer in the Letany of our Church viz. By thine Agony and bloody sweat by thy Cross and Passion c Good Lord deliver us which manner of praying Some have prophanely called swearing but you see that the Apostle useth this same manner of speaking and he may be a president for it without exception That you present your bodies a living sacrifice i. e. That ye offer your selves as a living Sacrifice to God Your Bodies i e. Your selves By the Body is here meant not the Body only but the body and soul too that is the whole man by a Synechdoche But he seemeth to say your bodies rather than your selves in some allusion to the Jewish Sacrifices where the bodies of the beasts which were offered for a burnt-offering were consumed or burnt on the Altar to the glory of God A living sacrifice i. e. As a living Holocaust or Burnt-offering as I may so speak The Apostle in this alludes to the Sacrifices of the Jews and among them to the Holocaust or whole burnt-offering where the Beast or Carcase of the beast which was offered or sacrificed was wholly burnt or consumed with fire to the glory of God And this he doth to signifie that we should offer to God our whole selves and all our actions Yet he saith a living sacrifice in opposition to that That those Sacrifices which the Jews offered were slain But this is not required of us that we should slay our selves or be slain by being made a Sacrifice here Then we offer our bodies that is our selves a living Sacrifice to God when we direct all our actions and do all which we do to his glory according to the exposition which the Apostle gives of his meaning in the last words of this verse Holy i e. An holy Sacrifice That is a sacrifice pure and separate from all uncleanness Yea a sacrifice sanctified by the holy Ghost as our Apostle speaks Chap. 15. ver 16. The sacrifices of the Old Law were called holy and were so accounted But if they were called and accounted holy Surely the bodies of Christians may be called and accounted holy much more being that they are purified from sin by the blood of Christ 1 John 1.7 and sanctified by the holy Ghost Rom. 15 16. There is an allusion therefore here to the sacrifices of the Law and their holiness when he bids us offer our bodies an Holy Sacrifice Acceptable unto God i e. Such as is well-pleasing unto God who because he is pure delighteth and is well-pleased with that only which is pure The Burnt sacrifice was said to be an offering of a sweet savour unto the Lord Levit. 1.9 In allusion to this would the Apostle have our sacrifice acceptable and well pleasing to God And indeed if such sacrifices were as a sweet savour unto God acceptable and well pleasing to him much more may the bodies and actions of Christians be acceptable to him See 2 Cor. 2 15. Phil. 4.18 Which is your reasonable service He interpreteth here what he meant by their bodies He meaneth by that themselves that is their reasonable service By a Synechdochical Metonymie Your reasonable service By the reasonable service here spoken of is meant the service of the spirit or of the soul which is a reasonable soul that is q. d. your spiritual service or the service of your spiritual souls Or by the reasonable service is meant the service of the whole man as it is reasonable or guided by the reasonable soul directed by Gods word He opposeth here this reasonable service or service of the spirit to that bodily service which was used under the old Law and which consisted for the most part in slaying and sacrificing beasts and birds c. or rather he opposeth it to the beasts and birds themselves which were sacrificed which were but brute and unreasonable creatures Ver. 2. And be not conformed to this world q. d. And for this end or for this cause be not conformed to this world Be not conformed to this world i. e. Be not conformed or be not like to the men which love the pleasures and profits and other vanities of this world all which ye have renounced in your Baptism To this world By the world is here meant by a Metonymie the men which live in the world and then by a Synechdoche not any men which live in the world but such as are given to the pleasures and profits and other vanities of the world But be ye transformed i. e. But be ye transformed and become like to those which are of another yea a more heavenly carriage and conversation By the renewing of your mind This he saith because their mind was corrupt And from thence this transformation must begin That ye may prove what is that good and acceptable will of God i. e. That ye may know and approve of that good and acceptable will of God by which ye are to regulate and square your Reasonable service That ye may prove i. e. That ye may know and approve or like of for so may the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Greek signifie By a Metaphor from Goldsmiths which try Gold by their touch-stone and upon trial know it to be true Gold and approve of it for such What is that good that acceptable and perfect will of God i. e. What is that will of God by which we should guide our Reasonable service which is a good will a perfect will and a will acceptable or pleasing to God and
Law of Moses ye Jews which are strong in the faith receive ye but when I bid you receive him my meaning is not that ye should receive him to disputations concerning his tenets or opinions the event whereof will be doubtfull whether you will thereby convince him of his error or make him fall back again to Judaisme but my meaning is that ye should receive him into your company with all meekness and gentleness and into your hearts with all tender affection And this mine admonition is not without cause 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For one of you believeth that he may lawfully eat all things yea those things which were forbidden to be eaten by the Law of Moses Another who is weak and doubteth or is not perswaded of the abrogation of that Law eateth onely herbs and such meats as that Law did permit 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth For God hath received him 3. Let not therefore him that eateth all meats indifferently despise him as an ignorant or superstistious fellow and neglect his spiritual welfare who eateth not all things indifferently as he doth and he that eateth not all things indifferently but onely such things as the Law of Moses did permit to be eaten let not him judge or condemn him as a sinner or transgressor of the Law who eateth all things indifferently yea though he eat those things which Moses his Law did forbid for not withstanding this his eating God hath received him into his favour 4. Who art thou that judgest another mans servant to his own master he standeth or falleth yea he shall be holden up for God is able to make him stand 4. Who art thou O thou weak in faith that thou judgest and condemnst another mans servant yea the servant of God he shall be acquitted or condemned as he deserveth by his own Master yea he shall be acquited for this that he eateth all things indifferently For God who is his Master is able I hope to acquit him 5. One man esteemeth one day above another another esteemeth every day a like Let every man be fully perswaded in his own mind 5. One of you esteemeth one day for holiness above another another esteemeth every day alike none more holy or more unholy than another Now therefore that you might not wound your consciences in observing or not observing days after this manner Let every man be fully perswaded in his own mind that what he doth is lawful 6. He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that observeth a day as holy because Moses commanded it observeth it to the glory and honour of the Lord And he that observeth not a day as holy which yet was commanded to be kept holy by Moses his Law to the glory and honour of the Lord he observeth it not He that eateth all things indifferently yea even those things which were forbidden by Moses he eateth them to the glory and honour of the Lord for he giveth God thanks that he hath given him that liberty of meats under the Gospel which he had not under the Law And he that eateth not all things indifferently but only such things as Moses did permit to be eaten to the honour and glory of the Lord he eateth not and to the honour and glory of the Lord he abstains from those meats which Moses forbad for he giveth God thanks for that that though the use of some meats were forbidden yet he gave him and allowed him the free use of others 7. For none of us liveth to himself and no man dieth to himself 7. For my charity tells me that no Christian doth that which he doth in his life-time for his own glory and honour nor doth he in his death seek his own glory and honour 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords 8. For whether we live we lead our life to the honour and glory of the Lord or whether we die we do in our death seek the honour and glory of the Lord. Whether we live therefore or whether we die we shew our selves to be the Lords Servants by our doings 9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. And this is but just and meet for us to do and just and meet for me to think For to this end Christ both died and revived and rose again that he might be Lord and Master both of the dead and living 10. But why doest thou judge thy brother or why doest thou set at naught thy brother we shall all stand before the judgment-seat of Christ 10. But why dost thou which art weak in the faith judge and condemn thy brother as a sinner Or why doest thou which art strong in the faith set at naught thy brother as though thou carest not if he perished We shall all stand before the judgement seat of God there to give an account to God for these things 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God 11. For it is written Isaiah 45.13 As I live saith the Lord every knee shall bow to me and every tongue shall glorifie me 12. So then every one of us shall give account of himself to God 12. So then every one of us shall appear at the last day before God and therefore shall we appear that we may every one give an account of our selves to him 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let us not therefore judge one another any more not the weak the strong as a sinner not the strong the weak as one that is culpably ignorant of the truth or superstitious or the like lest by so doing we should make our accounts the greater against our selves in that day of Judgement But as for thee O thou that art strong in the faith judge thou this rather and determine of this as of a truth that no man ought to put a stumbling block or an occasion to sin in his brothers way 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean 14. But thou wilt say to me Paul How can I put a stumbling block or occasion to sin in my brothers way by eating any thing when
and affections of the Churches was such towards the Romans as that they did wish them all health and prosperity both Spiritual and bodily Ver. 17. Now I beseech you Brethren mark them which cause divisions and offences c. q. d. Now before I make an end of this Epistle I beseech you brethren mark them which cause divisions c. Mark them which cause divisions and offences c i. e. Mark them which teach any thing contrary to the Doctrine which ye have learned and thereby make differences of opinions and by them Divisions and Schisms in the Church By causing Divisions and Offences he meaneth teaching Doctrines causing Divisions and Schisms by a Metonymie And offences By offences he meaneth Schisms Which ye have learned To wit of the Ministers of the Gospel And avoid them i. e. And have no company with them and entertain them not least that they should infect you by their company As also that they may be ashamed of their Doctrine and leave of to deceive Ver. 18. For they which are such i. e. They which teach Doctrines contrary to the Doctrine which ye have learned of the Ministers of the Gospel Serve not our Lord Jesus Christ q. d. Though they pretend that they serve the Lord Jesus Christ in what they do and that they seek his Glory Yet they serve him not nor seek his Glory For they dishonour him and adulterate his Doctrine by what they do But serve their own Belly i. e. But they serve their own Belly They are said to serve their own belly who seek by all means that they may to fare deliciously and to get dainty meats for their belly which these Hereticks thought to do by teaching their heretical Doctrines and by making themselves to seem some body that so they might be entertained at the full and plenteous tables of such as were taken with these their new doctrines It is conceived of these of whom S. Paul speaks here that they were such as did Judaize that is that they were such as though they were not Jews themselves yet did endeavour to bring those Gentiles which had received the Gospel under the Yoke of Moses his Law contrary to the Doctrine of Christ And such as these were our Apostle doth note were particularly given to their belly Hence he saith of such ye suffer if a man bring you into bondage if a man devour you that is if a man eat up all that ye have alluding therein to these mens eating 2 Cor. 11.20 And that their God is their belly Phil. 3.19 And calls them Slow-Bellies Tit. 3.12 And by good words i. e. And by flattering words Or words that carry a shew of piety and goodness Deceive the hearts of the simple i. e. Pretending as guides to lead the simple into the right way deceive them and lead them clean out of it He saith Deceive the hearts of the simple intimating thereby that they had stoln into their affections and got a place there Of the simple The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which signifieth Innocents Innocent men Homines minime malos as the saying is And by these he means per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are easie to be deceived Ver. 19. For your obedience is come abroad unto all men i. e. For your obedience or submission to wit to the Gospel or Doctrine of Christ which you have learned is such as that the fame thereof is come abroad to all men See Chap. 1. ver 8. Concerning the relation of that Causal particle For and how this depends upon that which went before there be divers conceits But to omit all others I conceive that this relates to and depends upon those words of the 17. ver Viz. To the doctrine which ye have learned as a reason given why he said so q. d. I said contrary to the doctrine which ye have learned for so well have ye learned that Doctrine as that the same of your obedience and submission thereunto is come abroad unto all men But the Apostle as he gives this for a reason why he said to the doctrine which ye have learned so doth he withall hereby admonish them that being their obedience is spoken of so far they would look that they maintain it and preserve it least they should grow infamous if they should swerve from it Note that the Causual particle For is not alway referred to that which went next immediately before but sometimes yea often as I have shewed in this Epistle to that which went a good way before But the whole Eighteenth verse may be read here with a parenthesis and so this particle For may have a more immediate relation to what I spoke of I am glad therefore on your behalf q. d. And I am glad on your behalf or for your sakes that your obedience or submission to the Gospel of Christ or doctrine which ye have learned is such as that the fame or report thereof is come abroad to all men For not onely a great honour will accrue to you by this But great good too even everlasting salvation But I would have you c. q. d. But yet Supple though your obedience to the Gospel of Christ and the doctrine which ye have learned be such I would have you least that Obedience of yours to the Gospel should be corrupted to be wise to that which is good and simple concerning evil The Apostle seems to prevent an objection for whereas he said of the Romans that their obedience was gone abroad to all men I am glad therefore on your behalf The Romanes therefore might object and say if our faith is so famous as you speak of and as you believe what need you to admonish us to beware of false teachers as though we should be so simple to hearken to them against our faith This objection the Apostle prevents saying But yet I would c. I would have you wise to that which is good q. d. Yet by reason of the great Love I have to you and the godly jealously I have over you it cannot but admonish you to be wise to that which is Good and simple concerning evil least that obedience of yours should be corrupted The good which the Apostle here speaks of is to be understood of their adhearing to the Gospel and doctrine which they had learned and harkning onely to the teachers thereof so that they be not deceived or seduced from that by any flattering words or fair speeches of any whatsoever And this would shew them to be wise And simple concerning evil i. e. And I would have you simple as to doing that which is evil and so to carry your self in that as if ye had no power to or knowledge how to do any such thing The Evil which is here spoken of is to be understood of embracing the false doctrine of heretical teachers contrary to the doctrine which they had learned and receiving them themselves which teach it
of them which believed and gave his name to Christ in Achaia The Apostle useth a Metaphor here and alludes therein to that Ceremonial Law of offering the first fruits of which we said something Chapter 11. verse 16. Note that for Achaia many books read Asia q. d. Epenetus who is the first fruits of Asia unto Christ And then Epenetus may be so called because he was the very first which believed in Asia otherwise if we read in Achaia he must be interpreted to be but one of the first not the very first For 1 Corinth 16.15 Stephanus is said to have been the first fruits of Achaia too Ver. 6. Who bestowed much labour on us What this labour was the Apostle tells not though we may think that it was some such labour as did make him more expedite to preach the Gospel Ver. 7. My fellow prisoners These suffered bonds and imprisonment with Paul for the Gospels sake no doubt but where is not so obvious to say Who are of note among the Apostles i e. Who are very well known and that for good to the Apostles Some interpret this place as if they were of note as Apostles among the Apostles and take the word Apostles in a very large sence for any Ministers of the Gospel whatsoever For otherwise there were but twelve Apostles among whom Andronicus and Junia were none Who were also in Christ before me i. e. Who were also converted to the faith and so ingraffed into Christ before I was converted and ingraffed into him Ver. 8. My beloved in the Lord i. e. Whom I love for the Lords sake because he is a member of his By this he shews his love to be not carnal but spiritual Ver. 9. Our helper in Christ i. e. Our helper in the Gospel of Christ to wit in preaching that Christ is put here for the Gospel of Christ by a Metonymie Ver. 10. Approved in Christ i. e. One who hath been approved by many trials to be a sincere and faithful Servant and Disciple of Christ Or one approved to be faithful and sincere in the Church of Christ or among Christians He useth a Metaphor here from Gold that is tried and found good In Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one ingraffed into Christ and so a Disciple or member of Christ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ may signifie in the cause or in the service or in the business of Christ by a Metonymie or in the Church of Christ by the same Figure Or Christ may be taken by a Metonymie for Christians as Gal. 3.16 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie among Christians Ver. 11. Which are in the Lord i. e. Which are Ingraffed into Christ and so have received his Gospel and are his Disciples Ver. 12. Who labour in the Lord i. e. Who labour in the propagation of the Gospel of Christ the Lord to wit with that labour which is beseeming their Sex being women which may be by ministring and doing service to the Apostles and Preachers of the Gospel whereby they took off that care from them by which they might otherwise have been hindred In the Lord The Lord is taken here by a Metonymie for the Gospel of the Lord and then by a further Metonymie for the propagation of the Gospel as it is also in the last words of this verse Ver. 13. Chosen in the Lord i. e. One of choice or singular piety in the Church of Christ who is the Lord See verse 10. He useth the word Chosen here not for one chose either to justification or eternal life but for one who is excellent in any kind so as if any one were to make choice of any one of that kind he would make choice of him q. d. One of Eminencie And his mother and mine This was Rufus's mother by nature Pauls onely by affection But in that Paul calls her his mother this way we cannot but think her to have been a very good and reverend woman Ver. 14. And the brethren which are with them i. e. And the Christians which live with them or are of their families Ver. 16 Salute one another with an holy kiss It was a Custom among the Eastern people for friends and acquaintance to salute one another at their parting away and at their meeting with a kiss men so saluting not women onely but men also And this they did in token of love for a kiss is a token or sign of love wherefore the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kiss is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amo to love But of kisses some were treacherous kisses as that of Joab to Amasa 2 Sam. 20.9 And Judas to our Saviour Matth. 26.49 Some unchaste as that of the Harlot Prov. 7.13 Some flattering kisses as that of Absalon to him that came to make him obeisance 2 Sam. 15.5 At the best the kisses used among the Eastern people were but civil kisses in token of a civil love and respect Paul therefore as he would have the Romans to whom he writes to salute one another with a kiss so he would have them salute one another with an holy kiss in opposition to the former kisses a kiss which was wont to be used among Saints which professed the Religion of Christ and which testified thereby the holy and spiritual love which was between them This kiss Saint Peter calls a kiss of charity 1 Peter 5.14 Christians were wont not onely at their meetings and parting 's to kiss one another but after their Common or publique prayers were ended and that in token of the Christian love which they had among themselves and the charity which was in them one towards another As also in token of the peace which they were at from whence ancient Church-writers call such a kiss in Latine Pax Peace They did also by the manner of their kisses signifie the equality of minds which they were of one towards another for they kissed the mouthes one of another which was a sign of equal esteem which they had one of another for among the Eastern people which used the salutation of kisses equals onely kissed the mouthes or lips one of another but Superiors held out their hands to kiss to their Inferiours There were dissentions among the Romanes at this time as will appear as by what our Apostle hath said before in this Epistle so by what he saith ver 17. And for this reason may he wish the Romanes here to salute one another with an holy kiss to wit in sign of true conjunction of minds and affections forgetting all offences The Churches of Christ salute you Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here q. d. All the Churches of Christ salute you Saint Paul saith here The Churches of Christ salute you not because he had any word from the Churches to salute them for they were some a far off from him at this time But because he knew or presumed that the love