which is at Cenchrea Cenchrea was a port town or village neer that famous City of Corinth and serving thereunto or a Port of that City in which Christ had a Church that is a Company or Congregation of such as embraced his Gospel to which Church Phaebe was a Servant Which is a servant of the Church c. There were in the Primitive times women chosen as well as men to do service in the Church but not in things immediately appertaining to God called Deaconnesses which were appointed to have a care of the poor members of the Church and especially of those which were sick c. Such Saint Paul speaks of 1 Timothy 5.9 Some think that this Phaebe was such a one and therefore called here a Servant of the Church But others think and not without reason otherwise for that she is supposed to have been a Rich woman and a woman of a noble birth she is called therefore a servant of the Church as they say in that she willingly did many good services of her own free bounty for the Church in relieving the poor distressed members thereof and doing for all what they stood in need of to her power Ver. 2. That ye receive her i. e. That ye receive her in to your houses and entertain her In the Lord i. e. For the Lord or for the Lords sake whose servant she is and whom she serveth in ministring to his members In is put here for For after the Hebrew manner or for the sake And that ye assist her i. e. And that ye stand by her and help her To Asist or stand by one is to help him And it is as some think a millitary word As becometh Saints This phrase may be understood as well of them which receive as of those which are received For they which receive must carry themselves so as it becometh Saints and they which are received are to be entertained so as that it may appear that they are accounted of as Saints and Brethren in the Lord. Do good to all but especially to those which are of the houshold of faith saith our Apostle Galat. 6.10 The faithful therefore must be respected more than other men Saints i. e. Christians See Chap. 1 ver 1. She hath been a succouror of many She might be a succouror of many by standing between them and dangers and defending them protecting them and procuring them safety when any storms arose against them As also by entertaining them in her house and harbouring them hospitably when they were strangers and means fell out to be short with them Greet Priscilla and Aquila c. i. e. Salute Priscilla and Aquila in my name A salutation is a signification of our love whereby we wish all temporal and spiritual welfare to Him whom we salute When we desire one another to salute a third person in our name it is to desire him to signifie to that third person our wishes of his temporal and spiritual welfare Saint Paul doth desire many here to be saluted in his name and this he doth that by his courtesie he may win them to respect him and his Doctrine the more and that he might receive the better welcome from them when he cometh among them Or he may do it that the Romans might take the more notice of them whom he desires to be saluted and give them the more respect for his salutation c. Priscilla and Aquila Priscilla and Aquila were both Jews And Priscilla was the wife Aquila the husband some ask therefore why Saint Paul doth name Priscilla here before Aquila the wife before the husband And they answer that it was because Priscilla did believe and became a Christian before her Husband And grace is to be preferred in order before nature But though Priscilla be named here before Aquila yet Aquila is named before Priscilla 1 Cor. 16.19 Acts 18.26 Of Priscilla and Aquila you may read Acts 18. ver 2 3. My helpers in Christ Jesus Saint Paul calls these his helpers in Christ Jesus because they were an help to him in the Ministery and propagation of the Gospel of Christ How in particular these were Saint Pauls helpers in the Ministery or propagation of the Gospel is not here expressed but we read of Aquila and Priscilla that they took Apollos to them and expounded to him the way of God more perfectly Acts 18. ver 26. whereby they might help this way in the conversion of others In Christ Jesus i. e. In the Gospel of Christ Jesus Metonymie Ver. 4. Who have for my life laid down their own necks i. e. Who have ventured their own lives to preserve mine and free me out of danger The Apostle when he saith here that they have laid down their own necks meaning thereby that they ran the hazard of their lives seems to allude to the manner of the Romans who chopt of their necks with an ax which were condemned to die The Apostle in that which he says here seems to have an eye upon the danger in which he was in Acts 18.12 when an Insurrection was made against him with one accord at Corinth and they brought him before the Judgement seat Gallio being deputy of Achaia Vnto whom not onely I give thanks To wit for that their love in preserving my life But also all the Churches of the Gentiles The Churches of the Gentiles might all of them give thanks to Priscilla and Aquila for preserving the life of Paul out of danger because that Paul was the common Master or Doctor of the Gentiles and therefore the benefit of the presevation of his life redounded to them all There may be an Hyperbole in these words and by all the Churches of the Gentiles may be meant not all in general but only all those Churches of the Gentiles which were about Corinth who knew of this deliverance of Paul Ver. 5. Likewise greet the Church that is in their house The Church is sometimes taken in a narrow sence for the members of any family or houshold which are believers of which believe in Christ and profess his Gospel and so surely it is taken here So that the sence of this place is this Likewise greet those of their houshold who believe in Christ and have given their name to him In this sence Saint Paul saith All the saints salute you chiefly they that are of Caesars houshold Phil. 4.22 where he might have called the saints which are of Caesars houshold the Church which were in Caesars houshold as he doth here the saints of the houshold of Aquila and Priscilla the Church in their house for it is all one The Church i. e. The saints and faithful which are members of the Church of Christ Here is therefore a Synechdoche generis in the word Church as it is here used where the whole Church is put for a part or for some members only of the Church Who is the first-fruits of Achaia unto Christ i. e. Who was one of the first
in doing and Performing As may be gathered from 2 Corinth chap. 8. verse 10 11. But the Apostle may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in Relation to the precepts and duties above mentioned but also in Respect to that precept or duty also which he sets down among them viz. He that Rules let him do it with diligence For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be comprehended Not only a desire and ready will to do good to others But also diligence in any thing Saint Hierome interprets these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are rendred by the Vulgar Latine Solicitudine non Pigri thus Not being slow in the works of Piety through the care of the world Fervent in Spirit i. e. Having a fervent affection viz. One towards another In this sence the Apostle calls the great affection which the Corinthians had to him their Fervent mind 2 Corinth 7.7 And Saint Peter wisht them to whom he wrote to have above All things Fervent charity among themselves Where there is a fervent affection toward the Saints or any other men there will not want a Readiness to perform any duty towards them Serving the Lord This the Apostle adds Because the duties aforesaid are such as the Lord requireth of his Servants therefore in performing them we serve the Lord Jesus V. 12. Rejoycing in hope That is Rejoyce ye in hope to wit of that glory which is laid up for you in heaven Note that the Apostle doth use here in these verses many Adjectives and Participles to all or most of which we must adde verbs Substantives and make them as Verbs But some take them in the nature of verbs without any addition of verbs substantives Patient in tribulation i. e. Be ye patient in tribulation to wit by reason of that hope That which worketh patience in tribulation is the hope which we have of eternal glory as a gift of God or reward for our sufferings 2 Cor. 4.17 And therefore the Apostle seemeth to make mention of patience in tribulation here because he made mention of this hope immediately before Continuing instant in prayer The Apostle is very emphatical in that he mentioneth instancie in prayer and then continuance in that Instancie Our infirmity or weakness in suffering tribulations is strengthned by prayer Chap. 8. ver 26. And therefore doth the Apostle seem to adde this here because he spoke of patience in tribulation just before Ver. 13. Distributing to the necessity of the Saints i. e. Distribute ye to the necessity of the Saints that is distribute ye to the Saints that is to the faithful that is to them which are of the Church of Christ if they stand in need out of that which God hath given you And distribute not alike to all but to every one as his necessities are more or less urgent The Apostle said ver 8. He that giveth let him do it with simplicity How cometh he therefore to speak of giving for distributing is giving here again Answ He doth it because there he prescribed only the manner here he commands the thing it self Or he doth it because there he spoke in general of giving to any one whosoever had need here he speaks in particular of distributing to the Saints that is to the faithful Given to Hospitality i. e. Be ye given to Hospitality That is entertain in your houses kindly at your own charges such Saints of God as are strangers among you driven from their own home and persecuted for conscience sake That hospitality which is a part of magnificency and such as the rich shew to the rich is not the hospitality here meant but that hospitality is here meant which is a part of mercy and pitty that hospitality which is shewn to such as are in distress especially for Religion or conscience sake of which our Saviour saith Matth. 25.35 I was a stranger and ye took me not in Ver. 14. Bless them which persecute you i. e. Pray for them which are aâ—y ways your enemies To bless among many significaâ—â—ons which it hath signifieth to pray for but it is a signification in which this word is used onely among holy writers To love and pray for our enemies is our Saviours command to his disciples Matth. 5.44 Bless and curse not i. e. Pray for them and wish well to them which persecute you but never pray against them or wish evil to them out of a desire of rerevenge To curse is to pray against or wish evil to and that by way of some revenge It is never lawful to pray against or to wish evil to any out of a desire or affection of revenge which is that which the Apostle here forbids for that is against charity But yet it is lawful to pray or wish evil to a man for his good as to pray or wish him some temporal scourge that it might bring him home to God And the Prophets and Apostles have cursed and wished evil to their enemies but yet not as they were their own enemies and so not out of a desire of private revenge but as they were the enemies of God and as they saw by the Spirit of prophesie that they were incorrigeable sinners Thus Paul saith 2 Tim. 4.14 Alexander the Copper-Smith did me much harm the Lord reward him according to his works which the Apostle did not pray for out of desire or affection of private revenge but out of zeal of Gods glory and approbation of the revenge of the justice of God which he saw hanging over the head of that incorrigeable sinner And thus may we in a holy zeal curse wicked men to wit in the general upon a supposition of their impiety saying with Paul If any man love not the Lord Jesus let him be accursed 1 Cor. 16.22 But not in particular application unless God reveal their final obstinacy unto us which is not a thing now to be looked for Ver. 15. Rejoyce with them that do rejoyce and weep with them that weep q. d. Look upon that which befals others as though it befel your selves whether it be good or whether it be evil and be you not otherwise affected then if it befel yourselves rejoycing at their good and weeping at their miseries This we ought to do because we are all members of that mystical body whereof Christ Jesus is the head And in the natural body whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it saith our Apostle 1 Cor. 12.26 And as it is in the natural body so should it be in the mystical body of Christ Ver. 16. Be of the same mind one towards another i. e. Be ye of the same affection one towards another q. d. Be ye all of one mind or one affection If they were all os one mind and one affection they would all rejoyce one with another and condole
forbidden by the Law of Moses as that he thinks to his grief that thou dispisest the Law of God which was given by Moses who yet wouldst be accounted a Servant of God Or that he is in a manner forced by thy example to eat against his conscience and so to his grief those things which he is perswaded in his conscience though falsly cannot lawfully be eaten Or is any other way grieved with the meat that he seeth the eat and with thy eating of it c. We may say that to be grieved here is as much as to be offended or to stumble or fall by occasion given For they which stumble and fall and so come by hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They are grieved The sence therefore of these words If thy brother be grieved may be this if thy brother be offended in relation to what he said ver 13. That no man put a stumbling block or occasion to fall in his brothers way This word this way taken hath in it a metaphorical Metonymy With they meat i. e. With thy meat or because he seeth thee eat those meats which are forbidden by the Law of Moses which he yet thinks thou mayest not lawfully eat Now walkest thou not charitably That is thou transgressest the law of Charity which commands the to love thy neighbour as thy self Destroy not him i. e. Cause not or give not therefore occasion to him to do or commit that for which he may be damned and lose his soul A man may be damned and loose his soul for every sin as for rash judging or condemning his brother For judge not that ye be not judged saith our Saviour Mat. 7.1 And for eating that which he doth but doubt whether he might lawfully eat or no for he that doubteth is damned if he eateth saith the Apostle ver 23. c With thy meat i. e. With the use of thy liberty which thou hast in eating what meats thou wilt or with the abuse thereof rather For whom Christ died This is emphatically and feelingly spoken And this doth aggravate the sin of him which eats with the scandal and offence of his brother when as his brother is considered as such an one as for whom Christ died Ver. 16. Let not then your good be evil spoken of That is Do not ye then so use your Christian liberty which is a great good which you have received by Christ and an ease from a hard yoke as that your weak brethren should so much as defame it and speak evil of it through you The Apostle speaks here to the faithfull Jews which believed in Christ and the stronger sort of them and by their good he meaneth their Christian liberty which they had by Christ who by his death abrogated the Law of Moses in eating any kind of meats without difference Which liberty he calls their good because by that they were delivered from a great evil I speak not evill of sin That is from a great yoke or burden of the ceremonial Law This good is evill spoken of when it is called by weak brethren who are not perswaded of the abrogation of Moses Law Sin Abomination Vncleanness the Licentiousness of the flesh the indulgency and cockering of the Gorge the Patent or Priviledge of gluttony and the like which terms the weak brethren would be ready to give it if they should see the faithful and stronger Jews using this liberty freely before their eyes Yea it would be called the murder of souls if it should be so that they should cause their weak brethren to sin by their abuse of it And this last the Apostle seems here to mean having said just before Destroy not him with thy meat for whom Christ died Ver. 17. For the Kingdom of God is not meat and drink The Apostle prevents another objection here for the strong in faith might say yea but I may justly fear that God will be angry with me and good men would blame me if I should not make use of that liberty which Christ hath purchased for me and I may fear that I should not advance the Kingdom of God as I ought to do if I should neglect to exercise so great a grace of Christianity as this our liberty is This objection I say the Apostle prevents here saying For the Kingdom of God c. q. d. And you need not fear that God will be angry with you and that good men will blame you if you should not make use of that liberty which Christ hath purchased for you and that you should not advance the Kingdom of God as you ought to do if you should neglect to exercise so great a grace of Christianity as this liberty is especially in this case For the advancement of the Kingdom of God consisteth not in the eating of meats or drinking drinks indifferently but in righteousness and peace and joy through the Holy Ghost And he that in these things serveth Christ is acceptable to God and approved of men For the Kingdome of God i. e. For the advancement of the Kingdom of God Metonymia The Kingdom of God is to be taken here first for the Church of God the Church militant here on earth which is also called the Kingdom of Grace and this Church is called the Kingdom of God because God reigns in the hearts of the Saints and the faithfull which are the members thereof by his holy Spirit and he gives to all the members thereof his Laws and protects them and doth all the offices of a King to them and moreover rules them visibly by his Ministers and vicegerents Then Secondly The Kingdom of God is to be taken here by a Metonymy for the advancement of this Kingdom It is the duty of every Christian to advance this Kingdom of God which we do when we edifie one another as the Apostle speaks ver 19. Is not meat and drink i. e. Consisteth not in the free use of that liberty which Christians have in eating and drinking all things without difference or distinction Meat and drink are taken here by a Metonymy for the free use of meat and drink without difference or distinction Note that there was no such distinction of drinks under the Law as there were of meats For there was no restraint of drinks but to the Nazaren Numb 6.3 And to the Priest when he was to go about his ministery Levit. 10.19 Therefore he seemeth not to speak of drinks as they are in themselves but as joyned with meats in meals and are as it were one with them Note here that it is no where commanded to eat and drink all things indifferently it is onely free for us to eat and drink what we will so it be done without offence But as for the other things here mentioned as Righteousness and Peace they are commanded and those things we must do though a weak brother be offended thereat But Righteousness Righteousness is taken here for the working of Righteousness that is
for an holy and righteous conversation And peace Peace is taken here for the following and ensuing of peace with our Neighbour and brother and using the means conducing thereunto Note that whatsoever other Christian vertue there is besides Righteousnes and Peace it is to be understood here by a Syllepsis And joy The joy here spoken of is the joy which we take in working the works of Righteousness and in pursuing and following and maintaining peace with our Neighbours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Aristot Ethic. ad Nichomach lib. 1. cap. 8. That is He is not a good man which rejoyceth not in vertuous actions nor can any one say that he is just or righteous who rejoyceth not to do justly or righteously c. In the holy Ghost i. e. Through the holy Ghost That is which joy is stirred up in us by the holy Ghost who doth not onely make us to do these things but to do them joyfully The Apostle adds this to distinguish this Righteousness and Peace from that which is Civil And this joy from that which is carnal Note that the preposition In is taken here by an Hebraism for By or Through Ver. 18. For he that in these things serveth Christ i. e. He that in these things to wit Righteousness and Peace pursued with joy Serveth Christ in the advancement of his Kingdom Is acceptable to God i. e. He is accepted of God and pleaseth him well For that he doth by these things promote and advance his Kingdom though he do not eat of those things which he may lawfully eat of And approved of men i. e. And is approved of good men as a good man who praise him for following after Righteousness and Peace and rejoycing therein Ver. 19. Let us therefore follow the things which make for peace and things wherewith one may edifie another This Inference or Corollary is drawn from that that the kingdom of God is said to consist not in meat and drink but in Righteousness and Peace ver 17. Let us therefore follow after the things which make for peace q. d. Being then that the kingdom of God consisteth as in Righteousness so in Peace let us follow after those things which make for peace That is let us follow after those things which beget and preserve Peace and Concord one with another The Apostle obliquely taxeth here the free eating of all things before the weak brethren which did not only discover a diversity of judgements between the strong and the weak but did also produce alienation of affections He taxeth also their disputes and contentions which they had about the Lawfulness of eating things forbidden by Moses Law of which ver 1. which ended in pure discord And things wherewith one may edifie another q d. And being that the Kingdom of heaven consisteth as in Peace so in Righteousness let us follow after Righteousness and work the works thereof that by our example we may edifie others also To edifie or build up is in the Apostles language sometimes to bring to Christ sometimes to better one another which is in Christ already in the way of Christianity And the word used in this sence is Metaphorically used And the Metaphor is taken fâ—om houses or Material buildings in allusion to which the faithful are also called the Temple of God in which God dwelleth by his Spirit And in allusion to which the Church of God which is the company of the faithful is sometimes also called by the name of a City as the new Hierusalem which is built and compacted out of the Saints and faithful of God as a material City is out of stones c. The Apostle obliquely taxeth here again the free eating of all things before the weak brethren whereby they were offended and occasioned to sin yea and whereby some also were so offended as that they turned from Christianity to Judaism again Ver. 20. For meat destroy not the work of God These words are like to those ver 15. Destroy not him with thy meat for whom Christ died And are a kind of repetition thereof which the Apostle repeats to make the strong Jews the deeper to apprehend it q. d. For meat I say destroy not c. For meat i. e. For that that thou wilt use â—hy liberty in eating all meats without differâ—nce Dâ—â—troy not See ver 15. â—â—e work of God i. e. Thy weak brotheâ— A weak brother yea every Christian is called â—he work of God not so much for that that God madâ— him and fashioned him when he was in his mothers womb as for that that God formed in him the Image of Christ Gal. 4.19 For we are Gods workmanship created in Christ Jesus to good works Ephes 2.10 All things indeed are pure The Apostle prevents an objection here For the strong Christian may say are not all meats clean and pure why then may I not eat them This objection the Apostle prevents saying All things indeed are pure but yet it is evil For that man who eateth with offence All things indeed are pure i. e. That is all meats indeed are pure in themselves so that they cannot in themselves defile a man All things That is all meats as verse 2. Synechdoche Generis But it is evil for that man who eateth with offence i. e. But yet it is evil for that man who eateth any meat with the offence and destruction of his weak brother for he sins by that against the law of charity That which is pure and clean in it self may be ill and sinful by accident to him that useth it Ver. 21. It is good neither to eat flesh nor to drink wine c. It is good to abstain not only from meats and drinks which are forbidden by the Law but also from all other meats and drinks yea and from all things else of this nature whereby a weak brother stumbleth or is offended or made weak It is good c It is good to abstain as is aforesaid because he that should not abstain in this case would sin and so incur the guilt of punishment due to him for making his weak brother to offend as also because if he doth abstain he shall not lose his reward with God for having this tender respect to his weak brother Nor any thing Nor to do any thing The speech is Elliptical Whereby thy brother stumbleth or is offended i. e. Whereby thy brother is made to sin These phrases are Metaphorical see of the Metaphor ver 13. Or is made weak The Apostle speaks here of a weak brother And then is a weak brother said to be made weak when that infirmity or weakness of his is made by any means to shew it self or is by any means increased A Brothers weakness may shew it self and be increased not only to sin but to revolt from Christianity if it be not regarded and born with Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the same sence here as I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Hierusalem and Judaea those Alms which I have gathered for them in the Churches of Macedonia and Achaia and to distribute them among them To the Saints i. e. To those Christians That is to those Jews which are turned to Christ and believe the Gospel Christians are among other titles called by the name of Saints not because all that profess the name of Christ are Saints that is are truly holy but because every Church of Christ is called a Congregation of Saints from the principal members thereof which are truly Saints As also because the Doctrine which Christians profess is an holy Doctrine and the life required of them and which they profess is an holy life Ver. 26. For it hath pleased them of Macedonia and Achaia i. e. For it hath pleased the Saints that is the Christians or Brethren which live in Macedonia and Achaia c. To make a certain contribution for the poor Saints which are at Hierusalem The Jews which believed were persecuted by the unbelieving Jews and spoiled of their goods as appeareth Heb. 10.34 1 Thes 2.14 And this was one great cause of the poverty of these Saints of Hierusalem The Apostle commends the Churches of Macedonia and Achaia here that he might thereby tacitely stir up the Romans to the like Contribution or Alms-deeds towards the poor Christian Jews Ver. 27 It hath pleased them q. d. It hath pleased them I say The Apostle repeats these words out of the former verse that he might add something to them And their debtors they are i. e. And the Saints of Macedonia and Achaia are debtors to the Jews of Hierusalem Viz. so to do that is to relieve them in their necessities Upon what account they are their debtors to relieve them in their necessities he tells in the next words For if the Gentiles have been partakers of their spiritual things c. For being that the Gentiles have been made partakers of the Spiritual things of the Jews c. It is not Dubitantis but Affirmantis here The spiritual things which the Apostle here speaks of are such things as conduced to a spiritual life to wit the Word of God that is the Gospel and the Sacraments c. And these he calls the things of the Jews because the Gentiles received them from the Jews and because they were deposited with the Jews at the first as the gift of God promised to them from the days of old and at last performed And of these spiritual things the Gentiles were made partakers also by the ministry of the Apostles which were Jews Their duty is also to minister unto them in carnal things i. e. Their duty it is truly and they are bound to minister unto them and relieve them in carnal things Also is as much here as Truly or it signifies a retaliation By carnal things he means such things as are requisite and necessary for the maintainance of the Flesh that is the Body or Bodily life The Apostle saith here that the Gentiles which received the Gospel and the Sacraments from the Jews were debtors to the Jews and bound to them by reason of the Gospel and the Sacraments which they received from them to relieve them in their necessities And speaks not of those Jews only which preached the Gospel and ministred the Sacraments to them which were the Apostles but of as many of the whole people or nation of the Jews from which they came out as were Christians But now the question will be whether this of the Gentiles to the Jews be a debt properly or improperly taken that is whether it be a debt such as the Jews by vertue thereof might exact in the way of justice relief of the Gentiles in their necessity Or whether it be only called a debt of the Gentiles because the Gentiles if they should not relieve the Jews in their necessity by reason of what they had received from them would not carry themselves seemly and handsomly towards them though this seemliness and handsomness ariseth not out of Justice but some other Fountain I answer It is a debt not properly but improperly taken if we speak of as many of the whole nation or people of the Jews which were Christians Though in respect of those Jews to wit the Apostles which laboured in ministring of the Gospel and the Sacraments to the Gentiles it would be a debt properly taken and properly due to them to relieve them if they stood in need because of the pains and travel which they take with them for the labourer is justly worthy of his hire Ver. 28. When therefore I have performed this When I have finished this Journey to Hierusalem and this Service which I speak of And have sealed to them this fruit i. e. And when I have delivered unto them this money whâ—ch the Gentiles have contributed to them which I will do without any deminution of it at all To Seal signifieth here to deliver as a thing which is sealed where there is no purloining nor surreption for there is an allusion here to goods or monies which are sealed up in a bag or the like which is therefore sealed up that they may come entire to them to whom they are sent and that they who receive them may know by the integrity of the Seal that nothing hath been diminished of them but that they are intire as they were sent By this the Apostle intimates how unblamably and intirely he would behave himself in this matter This fruit He calls the alms or the contribution which the Achaians and Macedonians sent to the Jews at Hierusalem Fruit because it was the fruit of their faith I will come by you into Spain Supple if God will For this to wit if God will is to be supposed to be understood by all Chrians in their speaking of their determination Whether Paul went ever into Spain as is here written is doubted Ver. 29. I am sure This assurance which the Apostle here speaks of seems to be not an assurance as they say of faith or an infallible assurance but an assurance only of hope so that when he saith I am sure it is as if he should say I hope or I am perswaded yet it may be more than an assurance of hope if the Romans themselves hindred not by their own fault the abundance of the blessing which he speaks of I shall come in the abundance of the blessing of the Gospel of Christ i. e. I shall so come as that you shall receive abundance of blessing by the Gospel which I shall preach to you at my coming In the abundance of the blessing i. e. With abundance of blessing In is put for With. The blessing of the Gospel I conceive to be nothing else here but the comfort and strength of grace which is conveyed into the hearts of the faithful by the preaching of the Gospel which he speaks of here as things subsistent by a Metaphor Ver. 30. And for the love of the spirit i. e.
A PARAPHRASE AND COMMENTARY UPON THE EPISTLE OF Saint PAVL TO THE ROMANS By William Day M. A. Vicar of Mapledurham in the County of Oxon and Divinity Reader in his Majesties Free Chappel of Saint George within the Castle of Windsor The secret things belong unto the Lord our God But those things which are revealed belong to us and to our Children for ever Deut. 29.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Argumento Epist ad Romanos LONDON Printed by S. Griffin for Joshua Kirton and are to be sold at his shop at the sign of the Kings Arms in Saint Pauls Church-yard 1666. IMPRIMATUR Perlegi Paraphrasin hanc cum Commentariis in Epistolam ad Romanos in quâ nihil reperio doctrinae disciplinaevè Ecclesiae Anglicanae aut bonis moribus contrarium Joh. Hall Rev. in Christo Pat. Domino Episc Lond. à sac Domest Ex Aedibus Londinens Feb. 20. 1664. Ornatissimis Doctissimis Viris Richardo Allestry D.T. Doctissimo sacrae Theologiae in Academia Oxoniensi Professori Regio Collegii â—egalis de Etona Praeposito Dignissimo Jacobo Fleetwood D. T. Et dignissimo Collegii Regalis de Cantabrigia Praeposito Omnibusque Vtriusque Collegii Sociis Hanc suam Paraphrasin unâ cum Commentariis in Epistolam Sancti Pauli ad Romanos Gulielmus DayVtriusque Collegii olim Alumnus Cantabrigiensis etiam Socius nunc autem Vicarius de Mapledurham in Comitat. Oxoniensi Praelector Theologiae in liberâ Capellâ Regiâ Sancti Georgii infra Castrum de Windesora D. D. D. The PREFACE THis Epistle of Saint Paul to the Romans is set in order of place before all other his Epistles not because it was before all the other in order of time but because it was written unto the Romans whose City at that time excelled all other Cities in dignity and renown and in preheminence of Rule and Dominion for if we look to the order of time in which they were written both the Epistles of Saint Paul to the Corinthians were written before this to the Romans For Saint Paul in his second Epistle to the Corinthians Chap. 8. and 9. Stirreth the Corinthians up to a liberall contribution for the poor Saints at Jerusalem But in his Epistle to the Romans Chap. 15. Ver. 25 26. He telleth the Romans that he was to go to Jerusalem to minister unto the Saints for it had pleased them of Macedonia and Achaia part of which was Corinth to make a certain contribution for the poor Saints which were at Jerusalem This contribution therefore was perfected then when he wrote his Epistle to the Romans which was not made when he wrote to the Corinthians and therefore his Epistles to the Corinthians were in order of time written before his Epistle to the Romans though his Epistle to the Romans hath in order of place the Priority before his Epistles to the Corinthians Saint Paul wrote this Epistle in the Greek tongue though he wrote to the Romans whose language was the Latine Because the principle Subject or Argument of this Epistle was not some occasional matter as the Subject or Argument of other his Epistles was but such a Subject or such an Argument in which there was no Church but was concerned For the principle Subject or Argument of this Epistle conteins in a manner the sum of the Gospel or Doctrine of Christ And therefore though he dedicates it as it were to the Church or Saints which were at Rome because Rome was the head City of all the Gentiles and from thence by the frequency of men of all Nations and Countries resorting thither the truth might be carried and spread abroad among other people yet is it likely that he did intend to communicate it to other Churches also and to send them Copies thereof for their instruction and confirmation And for such a purpose it was more suteable to write in the Greek tongue then in the Latine For the Greek was the tongue which was then most generally known and used which even the Roman women could speak and by which Strangers and Travellers had commerce with and understanding one of another But the Latine tongue though it be now the tongue most generally learned and known yet was it at that time confined within narrow limits and not a generall language which Tully confesseth in his Oration pro Archia Poeta For Graeca saith he leguntur in omnibus fere Gentibus Latina suis finibus exiguis sanè continentur That is The Greek writings are read almost in all Nations but the Latine are contained within their own bounds and those but small ones too But of this See more in Brerewoods Enquiries touching the diversity of Languages Chap. 1. and 3. CHAP. I. As for the Subject of this Epistle it is partly Doctrinal and partly Moral And the Doctrinal part thereof is chiefly concerning Justification which he teacheth to be not by Works of the Law but by the Faith of Christ CHAP. II. and III. He teacheth that Justification is not by the works of the Law for that all had sinned both Jews and Gentiles And this that all had sinned he shews as to the Gentiles Chap. 1. from verse 19. to the end of that Chapter And as to the Jews he sheweth it Chap. 2. and 3. from the first verse of the second Chapter to the one and twentieth of the third And by the way he sheweth also that a Jew is not justified neither as he is a Jew according to the flesh neither as he hath the Law and the knowledge thereof neither as he is circumcised and having shewed both of the Jewes and of the Gentiles that they have all of them sinned he concludes that therefore by the deeds of the Law no flesh shall be justified in the sight of God Chap. 3. ver 20. Then verse 21. He shews That Justification is by the Faith of Jesus Christ unto all and upon all them that believe CHAP. IV. Having shewed that none are justified by the works of the Law but by Faith in the fourth Chapter he proves and makes that good which he had said concerning Justification by the example of Abraham and shewes that Abraham who was not unworthily in high esteem among the Jewes was not justified by the Workes of the Law but by Faith CHAP. V. Having thus done in the fifth Chapter he sheweth the blessedness of those which are justified by faith through Christ And at the 12. verse thereof he shews how that original sin entred into the world through Adam and death by sin declaring thereby what Miserie 's both of Sin and Punishment accrued to us by that first man that he might take occasion from thence to magnifie the benefit which we have by Christ by the gratious pardon not onely of that original sin but also of all our actual sins c. So that when sin abounded Grace as he speaks Chap. 5. verse 20. did much more abound CHAP. VI. But now least any one which had been justified by
difference to be observed between the Verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which are englished Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as are called whether they answer or no or whether they believe being called or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they which are not onely called but answer the call and believe Grotius observeth this difference or distinction in his Commentaries upon those words of our Saviour Matth. 20 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For many are called but few are chosen But he saith withall that this difference or distinction is not alwayes observed because these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used Mat. 22. And Beza in his notes upon the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. observeth the same difference or distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20.16 For speaking there of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam alioqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ii demum sunt qui Deo ad vitam ipsos vocanti responderunt i. e. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they which answer God when he calls them to life immortall Schinidius in his Annotations upon Mat. 22.3 observes the same difference or distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it perpetuall and among other rules which he gives concerning verbals in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he gives this Verbalia deducta à verbis verè activis non neutralibus quibus offertur vel confertur aliquid alteri quod accipere vel non accipere potest aut quibus verè vel non verè aliquid de altero dici potest differunt à Participiis ut id quod est ab eo quod esse poterat vel debebat i. e. Verbals drawn from verbs truely active not neuters by which something is offered or conferred upon another which he may take or not take or by which something may be said truely or not truely of another differ from Participles as that which is from that which might be or ought to be So from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach or instruct cometh the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught taught to wit so far as was in the power of the teacher whether he that was taught become learned by his teaching or not And from thence cometh also the verball 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth one who by teaching is truely learned And so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call cometh the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth called whether he which is called answereth or no and the verbal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth him which is called too but being called answereth to the call so that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus he in whom you may read more to this purpose When our Apostle makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Act of God and expresseth not the object to which God calleth them whom he calleth if the circumstances of the Place intimate no other object we must understand that the prime though more remote object thereof is Salvation or Gods heavenly Kingdome and Glory According to that which is written 1 Thes 2.12 That you would walk worthy of God who hath called you unto his Kingdome and Glory And according to that which is written 2 Thes 2. ver 13 14. God hath from the beginning chosen you to salvation whereunto he called you by our Gospel to the obteining of the glory of our Lord Jesus Christ And according to that which is written 1 Pet. 5.10 The God of all grace who hath called us to eternal glory c. And that the nearer object which is subordinate to that former and is as a means or way conducing to the obteining thereof is Holiness according to that which we read 1 Thes 4.7 God hath not called us to uncleanness but to holiness And that the way by which God calls us to those objects is the preaching of the Gospel according to that which we read in the forecited place 2 Thes 2. ver 13 14. God hath from the beginning chosen you to salvation through Sanctification of the Spirit and belief of the truth whereunto he called you by our Gospel And now according to that which hath been said whereas there is often mention made in this and other Epistles of Saint Paul of The called or of them which are called Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the object thereof is Salvation or Gods heavenly Kingdome or Glory which I may call the Grace of the Gospel It doth signifie Them which believe for it doth signifie not them which are barely called but them in whom their calling hath some effect so that they believe the Gospel by which they are called So that in conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The called and The faithfull or They which believe are the same Whereupon such as our Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The called of Jesus Christ Rom. 1.6 He calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The faithfull in Christ Jesus Ephes 1.1 And perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.28 may by a Metonymie moreover signifie in that place Them which are justified by Faith For they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They which are so called as that they believe are justified by their Faith And the Apostle from the beginning of the first Chapter hitherto speaks of those which are justified by faith which he also calleth Them which are in Christ Jesus Rom. 8.1 And now if this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.28 be accepted of Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following verse must be interpreted Them whom he did determine so to love as to justifie them For whatsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth is to be included in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being he gives a reason of or doth assert in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he said in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places of this Epistle as Rom. 1.32 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the just or righteous sentence of God given as it were in Judgement upon a man brought before his judgement seat and there accused or arraigned It is used also Rom. 5. vers 16 and 18. And in
And when they avoid Pag 287. col 1. lin 17. read Sanctified or consecrated Pag 288. col 2. lin 38. read Which is of the Dative lin 40. In Latine A PARAPHRASE and EXPOSITION ON THE EPISTLE TO THE ROMANS ROMANS CHAP. I. 1. PAul a Servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. Paul a Servant of Jesus Christ and an Apostle not which intruded himself into that Office but which was called to the Apostleship and separated by the Holy Ghost unto the Ministery and Preaching of the Gospel of God 2. Which he had promised afore by his Prophets in the holy Scriptures 2. Which Gospel he had promised long before it was revealed by his Prophets in the Holy Scriptures of the Old Testament 3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh 3. Which Gospell was concerning his Son Jesus Christ our Lord who was made of the seed or born of the Posterity of David according to his humane Nature 4. And declared to be the Son of God with power according to the Spirit of Holinesse by the Resurrection from the dead 4. And was the Son of God and declared so to be by the power which he shewed by his Resurrection from the Dead according to his Divine Nature 5. By whom we have received Grace and Apostleship for Obedience to the faith among all Nations for his name 5. By whom we have received the grace or free gift of Apostleship for this end that all Nations may by our Ministery or Apostleship come to the obedience of the Faith or to belief of the Gospel that so his Name may be glorified throughout all the Earth 6. Among whom are ye also the called of Jesus Christ 6. Among which Nations are ye also the called of Christ Jesus whom Christ Jesus hath effectually called to the grace of that his Gospel 7 To all that be in Rome beloved of God called to be Saints Grace to you and peace from God our Father and the Lord Jesus Christ 7. I Paul I say do wish all happinesse both temporall and eternall to all that be at Rome whether they be Jews or Gentiles Noble or Ignoble Bond or Free which are beloved of God and Saints effectually called to holinesse saying Grace be to you and peace from God our Father and from the Lord Jesus Christ 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world 8. Now I thank my God through Jesus Christ our only Mediatour for you all that your faith is such and so illustrious as that it is spoken of and talked of throughout the whole world 9. For God is my witnesse whom I serve with my spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers 9. And think not I pray that when I say I thank my God for this that I do complement with you for God is my witnesse whom I serve with all my heart faithfully and sincerely in the Ministery of the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers giving thanks to him for all the blessings which he hath bestowed upon you 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you 10. And also making request if by any means I might have a prosperous journey to Rome by the good will and pleasure of God to come unto you 11. For I long to see you that I may impart unto you some spiritual gift to the end you may be established 11. For I even long to see you not that I might receive any thing from you but that I may impart some of those spiritual gifts which God hath given me to you for this end that you may be established in the faith of the holy Gospel which ye have received 12. That is that I may be comforted together with you by the mutual faith both of you and me 12. That is that we may be comforted together when I am among you by the mutual faith both of you and me I in you when I see the steadfastnesse of your faith and you in me when you see the stedfastnesse of mine 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles 13. Now because I said that I long to see you that you may not think that my heart doth not go along with my words I would have you know Brethren that oftentimes I purposed to come unto you but was let hitherto that I might preach the Gospel to you that so I might have some fruit among you also even as I have among other Gentiles by the joy which I have by their obedience thereunto 14. I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise 14 For I am bound by vertue of my Apostleship and also by the command of God to preach the Gospel to the Greeks and to the Barbarians to the wise and to the unwise 15. So as much as in me is I am ready to preach the Gospel to you that are at Rome also 15. So that as much as is in me I am ready to preach the Gospel not to ignorant people only which dwell in obscure parts of the world who may be easily deceived and before whom a man may freely vent that which he would be ashamed to say before learned and knowing men such at are Citizens or Inhabitants of great and famous Cities and places of literature But to you which are at Rome also the Mistress of the world the Receptacle and Nurse of the highest Wits 16. For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek 16. For though some account the Gospel of Christ to be meere foolishness yet I am not ashamed of the Gospel of Christ neither to professe it nor yet to preach it For so far is it from foolishness as that it is a powerful instrument which God useth to bring every one that believeth to salvation the Jew first and then the Gentile 17. For therein is the righteousness of God revealed from faith to saith as it is written The just shall live by faith 17. For therein is the righteousness and justification of which God is the Author and by which we are justified before him revealed and made manifest and not onely revealed and made manifest but thereby conveyed and conferred as by an instrument upon men A Righteousnesse and Justification which is of faith and which is revealed to this end that it might gain faith and be believed of them to whom
whisperers 30. Backbiters haters of God despightful proud boasters inventers of evil things disobedient to parents 30. Backbiters haters of God despightful proud boasters inventers of evil things disobedient to Parents 31. Without understanding Covenant-breakers without naturall affection implacable unmerciful 31. Without understanding Covenant breakers without natural affection implacable unmerciful 32. Who knowing the judgement of God that they which commt such things are worthy of death not onely do the same but have pleasure in them that do them 32. And such as who knowing both by the light of reason and by tradition the judgement of God which is that they which do such things are worthy of death not only do the same but which is the height of al wickednesse have pleasure in them that do them CHAP. I. Ver. 1. Paul This Paul is he of whom we read Acts 9. who is there called Saul but here Paul A Quaestion is here usually moved How Saul cometh to be called Paul For answer to this some think that he was called Saulus Paulus that is Saul Paul from the time that he first received a name like to that Flavius Josephus and that because he was an Hebrew of the Hebrews Phil. 3.5 he was called Saul which is an Hebrew name and because he was born a Freeman of Rome Acts 22.28 he was called Paul which is a Roman Name And they think that they are favoured in this their opinion by that which is written Acts 17.9 Then Saul which is also called Paul c. But others think that he was called Paul not from the time that he first received a name But from the time that he first preached the Gospel to the Gentiles whereof the chief were Romans and that he was then first called Paul a name usual among the Romans and a name not much abluding from his name Saul by reduction of the Hebrew name Saul to the Roman name Paul which is like unto it No respect being therein had to the signification of the words in their severall Languages but only to the literall sound and likenesse thereof And this I take as most probable for it is observed that he was called Saul till such time as he was separated by the command of the Holy Ghost to the Ministery of the Gospell and entred into that Ministery but upon that he was called Paul Act. 13. But whether Paul then changed his name himself from Saul into Paul the more to insinuate himself into the Gentiles to whom he was sent the chiefest part whereof were Romans or whether the Gentiles with whom he conversed changed this name is yet in question and so I leave it Being as it seems to me a matter of no great concernment A Servant of Jesus Christ If you ask who this Jesus Christ was It is he of whom none of us should be ignorant It is the second Person of the glorious Trinity the everlasting Son of God the Father God of God Light of Light very God of very God who that he might redeem us men out of that Abysse of misery into which we were plunged by sin was made flesh John 1. v. 14. He was made flesh by the Holy Ghost of the Virgin Mary Math. 1.20 And this name Jesus was given him while he was yet in the womb of God himself by an Angel Matth. 1.21 Yea that he should be called Jesus was told before he was conceived Luke 1.31 And accordingly was he called by the name of Jesus when he was circumcised Luke 2.21 Which name signifieth a Saviour in the Hebrew Tongue and therefore was it given to him because he should save his people from their sins Matth. 1.21 Jesus therefore is his proper name and to this proper name of his to wit Jesus is this name Christ which signifieth in the Greek tongue Anointed added A name of Honour and a Name of Office for they which bore those honourable Offices of King Priest and Prophet in Israel were called the Anointed because they were anointed with oyl at their designation or entry into their respective Offices And as they so Jesus also because he was made a King a Priest and a Prophet is here called Christ that is the Anointed and that either in allusion to that that the Kings Priests and Prophets which were Types of him were called Christes that is Anointed because they were Anointed as I said with material oyl Or because he himself was anointed not with material but immaterial oyl that is with the most excellent gifts of the Holy Ghost which were most bountifully bestowed on him which immaterial oyl that is which gifts of the Holy Ghost which were so bountifully bestowed on him were praefigured by that materiall oyl with which the Kings Priests and Prophets under the Law were anointed He is called Jesus Christ a name partly Hebrew and partly Greek to signifie he was the Saviour both of Hebrews and Greeks that is both of Jews and Gentiles A Servant of Jesus Christ. Every Christian is a Servant of Jesus Christ in that he is by his profession to be obedient to the commandments of Christ But it is not in this common Notion that Paul calls himself a Servant of Jesus Christ in this place But therefore doth he call himself a Servant of Jesus Christ here because he served Jesus Christ with his Spirit in his Gospel as he speaketh v. 9. For what kind of Servant he was He specifieth in the next words when he saith Called to be an Apostle separated to the Gospel Called to be an Apostle The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a called Apostle That is An Apostle which ran not of himself but which was called to the Apostleship Of Pauls calling read Acts 9. And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called see more verse 6. An Apostle This word Apostle is in its native signification as large as the word Messenger is with us But Saint Paul when he calls himself an Apostle calls himself so not in so large but in a stricter signification of the word As when our Saviour called those twelve Disciples of his whom he chose Luke 6.13 Apostles So that the name of an Apostle as it is taken here is a name of Power and a name of Dignity in the Church of Christ and the signs and notes of an Apostle as it is here taken are these following First He which was an Apostle was taught immediately of God Secondly He was sent to preach the Gospel with an immediate Commission from God himself Thirdly His Commission did extend to the preaching of the Gospel where the Gospel was never preached before and to the constitution and plantation of Churches where never was Church before Fourthly He had a Supereminent power over all the Churche◠of Christ Fifthly He had the Gift of Miracles given him to confirm his Doctrine and to confirm his Commission And now if we examine Saint Pauls Apostleship according to these Notes we shall finde that he was truly an
in mind that both what they are and what they hope for is from the free mercy and goodnesse of God who loved them before they loved Him 1 John 4.19 And who called them before they received or looked after him Note that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be an Adjective sounding like a participle yet is it used here as a substantive and so other words of the same rank and nature also are elsewhere used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beloved of God ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Elect Mark 13 27. c. Ver. 7. To all that be in Rome i. e. To all which are dwelling in Rome whether they are Jewes or Gentiles whether they be Noble or Ignoble whether they be Bond or Free for all are One in Christ Jesus Yet he writes not to all absolutely but only to all such as are so qualified and limited as he limiteth and qualifieth them in the next words Beloved of God They were the Faithfull and they which believed the Gospel to whom Paul here writeth and they might well be called the Beloved of God First Because God had called them to salvation and given them to believe the Gospel and so had shewed exceeding love to them by being reconciled to them which were his Enemies in his Son Christ Jesus Secondly they were beloved of God in that God did prosecute them with all effects of his love For if God did love them by reconciling himself to them and them unto himself when they were Enemies much more would he love them after this his reconciliation Rom. 5.10 Called to be Saints i. e. Called to an holy life But the words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you should say called Saints or Saints by Calling And they are tearmed called Saints or Saints by calling because they were called of God to an holy life and so separated by his Grace from the wicked and prophane sort of men whereunto they were moved not by any private inclination or consultation of their own but meerly by Gods call Saints signifieth here such as were separated from the vulgar or common sort of Men by their godly life and conversation And such are all Christians by profession and such should all Christians be by Life and Conversation also Note that here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or defect of these or the like words Praying Thus saith q. d. Paul a servant of Jesus Christ c. Praying Thus saith to all that are at Rome beloved of God called to be Saints Grace to you and peace from God c. Yet some understand not those but these words here I write this Epistle q. d. I Paul a Servant of Jesus Christ c. write this Epistle to all that are at Rome c. and say Grace to you c. Grace to you and Peace from God our Father and from the Lord Jesus Christ Here is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or defect which some make up by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit be Others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiplicetur Be multiplied as 1 Pet. 1.2 and 2 Pet. 1.2 q. d. Grace and Peace be unto you Or Grace and Peace be multiplied to you from God the Father and from the Lord Jesus Christ Grace By Grace is meant here the Love and Favour of God and of Christ Jesus his Son who is the Fountain of all those spirituall Gifts and Graces which we receive from God Peace By Peace is meant all felicity or all good things according to the common acception of the Hebrew word Schalom flowing from the Grace that is flowing from the Love and Favour of God and of his Son Jesus Christ our Lord. Yet some do take it here in special manner for that peculiar Peace which we have with God through our Lord Jesus Christ of which Paul speakes Chap 5.1 From God our Father and the Lord Jesus Christ 1. From God our Father as the Prime Author thereof and from the Lord Jesus Christ as the Mediator of God and Man God is called our Father that is the Father of those which believe in Christ because of his Fatherly love and affection to them and because as Fathers use to provide an Inheritance for their children so hath God provided an Inheritance for them that truly believe in him and his Son Jesus Christ an Inheritance which shall never fade away Note that St. Paul useth here the ancient manner and form of writing Letters for the ancient manner and form of writing Letters was not to put their names to the foot of their Letters as we do but to set them in front as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marcus Cicero salutem dicit A. Torquato Cicero Attico salutem Claudius Lysius unto the most excellent Governor Faelix sendeth greeting Acts 23.26 c. 8. First I thanke my God through Jesus Christ for you all that your faith is spoken of through the whole World Here the Apostle beginneth his Epistle it self for that which went before was but the Salutation which used to be praefixt before the Epistle And note here that the Apostle doth almost in all his Epistles the more to insinuate himself begin with the commendation of them to whom he writes which commendation he ushereth in with thanks to God for the same And these thanks he useth first to commend the Graces for which he doth commend them to whom he writeth as being such as proceed from God Secondly to shew them that and to whom they should return thanks for what they have Thirdly to manifest his love towards them for whereas such Gifts and Graces may procure envy in some yet such is his love to them as that they do not procure envy in him but thanksgiving rather to God in their behalf First Note that whereas this word First is usually followed with these words Secondly Thirdly c. Or Then after This c. Here no such word thus followeth it And indeed so it is that it is oftentimes put alone examples whereof you may have Acts 1. 1. Matth. 10.2 c. And not onely Sacred Writers but prophane Writers also do so use it for Isocrates in his Oration to Daemonicus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. First of all therefore religiously observe those things which belong unto the Gods where there is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First without any word to answer it Some therefore say that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First when it is thus used is Vox non numerantis sed incipientis A word not of numbring but of beginning a matter because it doth not lead any number but begin an Epistle or Oration or a Letter and when it is so put it is as if you should say That I may begin my Epistle or that I may begin my Otation c. Others say that
which place the Apostle may seem to allude and which words he may make use of here from thence by an Accommodation and so apply them to his present purpose leaving the generality of the words themselves to be restrained by the circumstances of the place in which he useth them As it is written That thou mightest be justified in thy sayings and mightest overcome when thou art judged i. e. q. d. That by their lie as by an evident Testimony of Gods truth God may according to that which is written of him Psalm 51.4 be justified in his sayings and overcome when he is judged and questioned as it were in a Court of Justice by these liars concerning the truth of his promises and the fidelity of his sayings This is the sence of these words as they are here used and this is the connexion of them as will appear by that Objection verse 7. If the truth of God hath more abounded through my lie to his glory why yet am I also judged as a sinner which Objection is raised from these words which we have in hand When a man is accused by liars and especially such as are found and known before hand to be liars in that very thing whereof they accuse him There is no doubt but that he which is accused shall be justified that is shall be acquitted and shall overcome in judgment and that his Righteousness shall appear the more and be more taken notice of than if he had never been questioned or accused by such men It may be Objected here and said that I have interpreted those words viz. That thou mightest be justified in thy sayings and mightest overcome when thou art judged in the Third Person whereas it is plain that they are of the Second Person and therefore my Interpretation may seem faulty To this I answer that those words viz. That thou mightest be justified in thy sayings and mightest overcome when thou art juged are of the Second Person and directed to God yet may they be interpreted here in the Third Person as spoken not to but of God For note that these words are cited out of Psalm 51. v. 4. Where they are used in the Second Person and therefore are here cited in the Second Person But though they are here cited in the Second Person yet may they be interpreted as if they were spoken in the Third For the Apostle when he brings any testimony out of Scripture he cites it for the most part as it lyeth in the text from which he brings it not regarding the Grammatical Syntax of the place where he useth it but he leaveth that to be understood of his Reader These words viz. That thou mightest be justified in thy sayings and mightest overcome when thou art judged are the words of the Prophet David written by him Ps 51.2 and they are used here by our Apostle by an Accommodation and yet there is more than an Accommodation in them for though they do not particularly shew in that Psalm that God may be justified in his sayings and overcome when he is judged and so be glorified by the lie of a liar yet they shew that God may be justified in his sayings and overcome when he is judged so be glorified by the sin of a sinner And this will appear by the words as they lye in the Psalm it self which words we come now to handle as they lye there That thou mightest be justified in thy sayings and mightest overcome when thou art judged These words as I said are taken out of the 51. Psalm v. 4 which is a Poenitential Psalm where in David confesseth the sin which he committed in going into Bathsheba the Wife of Vriah and slaying Vriah her husband with the Sword of the Ammonites and pleads for pardon for this his sin And among many other Motives which there he useth to move God to pardon him this is one That whereas God had promised him to wit David That he would establish his seed for ever And build up his Throne to all Generations Psalm 89.4 And David had now sinned whereby God might be provoked to cut him and his seed off and to cast his Throne down to the ground yet if God would be pleased to pardon his sin and not cut off him and his seed nor cast his Throne down to the ground by reason of that his sin his sin would the more set out the veracity and truth of God in his promises and from his sin this fruit would redound to God who can bring Light out of Darkness that thereby God would appear and be pronounced just in his sayings or promises and would overcome whensoever any one should accuse him of falshood in his word For if any one should say unto the Lord Thou art not just in thy sayings He may say look then upon David to whom I performed my promises though he provoked me by his sins to cut him and his Posterity off and to cast his Throne down to the ground For the further understanding of these words take in the whole fourth verse of Psalm 51. which runs thus according to the Septuagint Against thee only have I sinned and done this evil in thy sight that thou mightest be justified in thy sayings and mightest overcome when thou art juged which Paraphrase thus Against thee thee only O Lord have I sinned and done this evil in lying with Bathsheba and killing Vriah the Hittite her Husband but yet O Lord whereas thou hast been pleased to promise that thou wilt prosper me and establish my seed for ever and build up my Throne to all Generations if thou wilt not be provoked to repent thee of this thy promise by this my sin but wilt pardon my sin and go on with thy promise notwithstanding that I have thus sinned against the then will it fall out that by this my sin thou wilt be clearly pronounced and acknowledged to be just in thy sayings and thou wilt clearly overcome when any one shall contend with thee and say Thou art not just and true in thy promises thus get glory by this my sin That thou mightest be justified That is That thou mayest be pronounced or declared or acknowledged to be just and mayest be acquitted from the accusation of those which falsly accuse thee of Infidelity in thy word And mightest overcome He is said here to overcome which hath the better of the cause which is pleaded before a Judge When thou art judged i. e. When thou art sued as it were in a Court of Iustice and accused of a breach of promise before a Iudge and Sentence is to pass upon thee In these words there is an Allusion to what is done in a Court of Iustice wherein God is as we call it a Defendant sued and accused as a breaker of his promise Ver. 5. But if our unrighteousness commend the righteousness of God The Christians in Saint Pauls time were reported to hold That they might do any evil for a good
hearts such yea Christ is our only Mediatour or Intercessour 1 Tim. 2.5 We must therefore take this which is here said of the Spirit or of the Holy Ghost figuratively I conceive therefore that the Apostle speaks of the Holy Ghost here Metaphorically alluding therein to a Teacher which when he teacheth a thing doth the thing himself in the sight of his Scholler that his Scholler may learn from him what he would have him do by seeing him his Master or Teacher do it before him so that while the Master acteth or doth such or such a thing he is said to teach it And according to this Metaphor when the spirit it self is said here to make intercession for us with groanings which cannot be uttered it is as if it should be said of the Spirit that it did teach us to pray practically for our selves with groanings which cannot be uttered The teaching of us to pray as we ought with groanings which cannot â—e uttered is in the truth and reality of the thing or in plain terms the enabling of us so to pray So when God enabled David to the battle he said He teacheth my hands to War so that a Bow of Steel is broken by mine Arm Psal 18.34 Before I leave these words I cannot but give notice that some say that the Apostle in these words Maketh nitercession for us useth an Hebraism whereby the Hebrew Conjugation Cal is put for the Hebrew Conjunction Hiphil to make intercession for To make us to make intercession q. d. But the Spirit it self maketh us to make inteâ—cession for our selves c. With groanings which cannot be uttered The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render with groans even without words signifying thereby the earnest but inward affections of the heart Though the Jews thought no prayers available but such as were formed into vocal words and sounds yet Christians know that prayere conceived in the heart are available and acceptable to God But rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translatours render it which cannot be uttered the question will be how these groanings are said to be unutterable Answ They are said to be unutterable because no man is able to express with his tongue the manner of them how they proceed from the Holy Ghost and how they are wrought in us and work in us nor with what fervency and devotion they are joyned but only he that feels them Ver. 27. And hâ— that searcheth the hearts This is an Attribute of God often given to him in Scripture and given him here to shew that though the groanings of the spirit were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not uttered by voice or external sound but pent in in the Spirit or not utterable but ineffable yet God understood them heard them and knew them well enough Knoweth what the mind of the Spirit is i. e. Doth know and so know as that he doth approve of that which the Spirit conceiveth and acteth in the heart and therefore knoweth and approveth of the grâ—anings of the Spirit though they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not uttered by voice or sound nor utterable Note first that the Apostle speaks here of the Spirit or Holy Ghost as of a man by an Anthropopathia Secondly that to know signifies here not barely to know but also to approve and like of yea to be affected with Thirdly That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken here for the internal acts of the heart or whatsoever is acted there and it extendeth and relateth to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unutterable groanings which are spoken of v. 26. which are not without the mind of the Spirit Because he maketh intercession for the Saints i. e. Because he maketh intercession for the Saints and so teacheth them to make intercession for themselves For the Saints By the Saints he meaneth here those which are justified by faith for of such is his discourse from Chap. 5. v. 1. hitherto According to the will of God And being that he maketh intercession according to the will of God he obtaineth what he desireth at the hands of God and so do they whom he teacheth so to pray Ver. 28. And we know that all things work together for the good of them which love God Now if all things work together for the good of them which love God then do afflictions also work together for their good and so there is no reason why we should be afraid of afflictions and shrink from under them This is another argument to perswade to the sufferance of afflictions Work together i. e. Work all of them together not together with them which love God but together among themselves for the good of them which love God To them which love God And such are all they which are justified by faith and which are by faith ingraffed into Jesus Christ To them who are called i. e. To them which have been called or invited to the grace or hope of the Gospel by the preaching thereof and have not only been called or invited thereto but have by the grace of God obeyed and accepted the call and invitation and so believe This is the meaning of the word Called in this and most other places of the New Testament So that the word doth not imply a bare calling but such an effectual calling whereby they that are called do obey or accept of the call and so believe And in this sence doth our Apostle say Ye see your calling Brethren how that not many Wise after the flesh not many Mighty not many Noble are called 1 Cor. 1.16 Now to what they are called is not here specified but from other places we may understand what it is for Saint Paul saith to the Thessalonians That God had called them to his Kingdom and Glory 1 Thes 2.12 And Saint Peter saith God called us unto his Eternal Glory 1 Pet. 5.10 This I call the grace or hope of the Gospel because it is therein contained and thereby promised And so often as we are said by our Apostle to be called we must understand that this is the object of our calling except the circumstances of the place points at another Object To this we are called by the preaching of the Gospel and then we obey this call and accept of this invitation when we obey or believe the Gospel These words To them who are called are a connection of those vâ—z To them which love God to shew that God loved them before they loved God According to his purpose i. e. With a purpose to have them conformed to the Image of his Son or according to the purpose which he had in himself that they which he called should be conformed to the Image of his Son What the Object of this purpose of God was is not here expressed but may be gathered from those words of the verse next following He did predestinate to be conformed to the Image of his Son Ver. 29.
Fathers in a second sence interpret of Christ c. See Bishop Andrews's sermon upon that Text being his Second Sermon of the Passion V. 30. Whom he did predestinate To wit to be conformed to the image of his Son in sufferings Them also he called To wit to that to which they were predestinated that is to be conformed or to be made like to the image of his Son that is to suffer whereby they might be made conform and like to Christ Or to put on the image or likeness of Christ in suffâ—rings Hereunto are we called to wit to suffer saith Saint Peter 1 Pet. 2.21 using the same word which Saint Paul useth here in the same sence as he doth And yourselves know that we are appointed to wit to afflictions saith Saint Paul in the like sence 1 Thes 3.3 And whâ—m he called q. d. But whom he called to wit to be conformed or to be made like to the image of his Son that is to suffer c. Them he also justified i. e. Them because they are accounted by the world as the Chief of sinners by reason of their sufferings And because the world thinks that their sufferings befall them by reason of some enormous wickedness in them will God justifie and clear from the hâ—rd and unjust censure of the world And he will clear them from this That he called them to suffer because they were the worst of men And whom he justified To wit from the hard and unjust censure of the world Them he also glorified Them will he also glorifie And so glorifie that the greater their afflictions and sufferings are here the greater shall their glory be hereafter Our light afflictions which are but for a moment work for us a far more exceeding weight of Glory saith our Apostle 2 Cor. 4.17 Note that he puts here a Praeterperfect tense for a future to shew that what he speaks of shall as surely come to pass as if it were already done Ver. 31. What shall we then say to these things i e. What shall I say more or what shall I add to these things which I have already said that is What shall I say more in this case q d. I need not say more yet will I add what followeth in way of triumph If God be for us who can be against us i e. Seeing that God is for us who can be against us to wit so as to hurt us Note that the Conjunction If is not put doubtingly here but affirmingly and is as much to say as Seeing that Who can be against us i. e. Who can be against us so as to do us any hurt for otherwise the faithfull have many Adversaries In these words If God be for us who can be against us The Apostle seemeth to allude to an Advocate in a Court of Justice who faithfully pleadeth the cause of his Client Ver. 32. He that spared not his own Son but delivered him up for us all i. e. He that did not pity his own Son for the love which he bore to us but delivered him up to death for the good of us all That spared not God is said not to have spared his own Son not because he saw in him that which was worthy to be punished but because he delivered him to death though in himself most innocent for our sakes His own Son There is an Emphasis in these words His own Son for by these he signifies not a common Son as they are which are his Sons by adoption or which are called his Sons in Scripture by reason of some Praerogative bestowed upon them but his Peculiar Son which is his naturall Son But delivered him up God is said to have delivered his Son up to wit to death because he having decreed from all eternity that he should die for our sins did by his Providence so order it that he should and did die by the hands of wicked men How shall he not freely with him give us all things q. d. How can he stick to give us and that most freely and most liberally too all things which we stand in need of or which may be any way beneficial to us when he hath given to us his own Son in comparison of whom all things else are as nothing Ver. 33. Who shall lay any thing to the charge of Gods Elect i. e. Who shall accuse or lay to the charge of those whom God hath elected and made choice of to Justification any crime whatsoever it be whether they have commited or not commited it so that thereby they shall be condemned for it Of Gods Elect He seemeth to speak here of such as are actually elected not such as are elected only in the decree and purpose of God and the immediate object of this election seemes to me to be Justification For our Apostles scope from the beginning of the fift chapter hitherto is to shew the Priviledges and happiness of those which are justified by faith Note that the words elâ—ct and electon do not in themselves signifie the Object to which the Election tends nor do they signifie or specifie the Persons elected what they are nor the Author of the election who he is These things must be gathered from the circumstances of the place When therefore the Apostle treats here of such as are justified by faith the Author of this election is God the Parties elected are Believers the Object or that to which they are immediately elected is Justification See Chap. 11. ver 5. Three sorts of People we read of in this Epistle which look and stand as I may say for Justification First some Jews pretending the works of the Law Secondly Other Jews as they are the Sons of Abraham or Israâ—lites by birth And thirdly the faithful Believers God may confer Justification upon every one of these or deny it to every one if he pleaseth But omitting the other two he makes choice only of the faithfull believer that he may justifie him therefore may be well be called the Elect of God In those words Who shall lay any thing to the charge of Gods Elect. The Apostle alludes to the manner of Courts of Justice and the pleadings and impeachings there used It is God that justifieth Supple Them that is It is God which absolveth them from all which is laid to their charge whether it be true or salfe That it is God which justifieth them which believe or those that are justified by faith the Apostle teacheth Chap. 5. ver 2 6. And being it is God which justifies them or absolves them from all accusations which are laid against them all the charges and accusations of their adversaries can do them no harm For there is no power like to the power of God He speaks here of God as of a Judge yea as of supream King and Judge alluding notwithstanding to Courts of Justice Ver. 34. Who is he that condemneth i. e. Who is he that can condemn us either by his Oratory or by
be such as that it is high time for us now even your selves being Judges to awake out of sleep The sleep here spoken of is Metaphorically to be taken not for the sleep of the body but of the mind Now as the sleep of the body is the tying up as it were of the senses so that they which are asleep are quiet and perform not any humane and external function during this time so is this Metaphorical sleep here a tying up as it were or a cessation or rest of the mind from good and vertuous actions but yet with a freedom and activeness in or to that which is vicious Note that the Apostle useth an Allegory here in which he alludes to certain War-like or Millitary passages Now therefore as Souldiers are often times alarmed and called up by the sound of the Drum or Trumpet out of their sleep to do their Millitary duties so doth our Apostle in allusion to that call upon the Romans here to awake out of this their sleep to fall to their Christian duties as being high time for them so to do For now is our salvation neerer then when we believed q. d. For now is our salvation come neerer to us to rescue and deliver us then it was when we first believed Let us therefore Rowse up our selves and fall to our spiritual weapons that we may break through all our enemies and get through them safe to this our salvation This is an Argument to perswade that it is time to awake out of sleep The Apostle alludes here to men besieged who having succours drawn neer to them to relieve them and deliver them break out with all courage through their Enemies to joyn with them Now is our salvation neerer then when we believed By salvation is meant here that which the School calls Salvation Compleate which is that Eternal Glory which the Saints shall one day enjoy in Heaven Of this Salvation doth the Apostle speak here as of a Person yea a Captain approaching to the rescue of his besieged party by a Prosopopoeia And here he speaks or conceives at the least of the Romans to whom he writes as of such as are besieged and compassed about with the lusts of the flesh the vanities of the world and temptations of the Devil as their enemies through which they must breake to come to Salvation Salvation may be said to approach to the rescue of men thus besieged with their spiritual enemies in that they which apprehend salvation with a strong faith and hope for it are so animated thereby as that they break through all the temptations and difficulties of this world that they may at length attain to her because of her inestimable value and unconceivable excellency for Eternal Glory ads great courage to such as believe and hope after it Salvation may be said to be now nearer to the Romans at this time than it was when they did first believe and were baptised In that there had some time passed between this time and the time that they first believed for the time of their Salvation was fixed it went not backward so that the longer they lived the nearer they approached to it Though in this sence we are rather to be said to approach nearer to salvation than salvation to us yet he saith that salvation approacheth to us or draweth near to us because he speaks of salvation under a figure or as of a Person as I said before coming to relieve her friend as besieged Note here that the Romans when they first believed and received the Gospel were very active then and zealous of good works watching as I may so say thereunto in hope of Eternal salvation approaching But after a while they flag'd and slacked and fell as it were a sleep and grew cold and neglective of good works which they had followed heretofore And this was that which made the Apostle to awake them here out of this sleep putting them in mind of their salvation that if they thought it time to awake out of sleep and were thereupon zealous and watchful to good works when they first believed in hope of salvation then approaching much more should they think it now high time to awake out of sleep and watch to good works being that that salvation which they hoped for and expected was nearer to them now than it was then Then when we believed i. e. Then when we first believed and were baptised The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we believed and Verbs of this nature do signifie sometimes the beginning sometimes the progresse sometimes the end of what they signifie So Exod. 4.10 whereas it is according to the Hebrew Latin and English Since thou hast spoken unto thy Servant It is in the Greek according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Since thou didst begin to speak to thy Servant Ver. 12. The night is far spent the day is at hand These words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus The night is past and the day is come and so the Arabique and Aethiopique translate them And the Syriaque also translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is past And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Arabique and Aethiopique translate Is come We shall find Lam 4. v. 18. that according to the Septuagint the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and signifie that the time there spoken of was then present And whereas St. Matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the parable of the housholder Mat. 21.34 If we compare the place with what S. Mark and S. Luke say on the same subject in the same parable Mark 12.2 and Luke 20.10 we shall find that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth was come Add to this that that Housholder would not have sent to demand his Rent Fruit before the time of that Rent was come Let this be then the interpretation of this place The night is past the day is come That it may be for sence parallel with that which we read 1 Thes Chap. 5. ver 4. Ye Brethren are not in darkness c. The Apostle then gives a second reason here why it was high time for them to awake out of sleep it was time therefore for them for this reason also to awake out of sleep because the day was come and the day is for watching and for working not for sleeping The night is far spent Rather the night is past By Night understand the ignorance or time of ignoraâ—ce which they were in before their conversion when they knew not God or the things of God A Metaphor or Allegory The day is at hand Rather as I said the day is come By The day understand the knowledge or the time of knowledge which they now had of God and of the things of God through the preaching of the Gospel since their conversion A Metaphor or
Salute them which are of Aristobulus houshold 10. Salute Apelles who hath been by many trials proved to be a faithful Disciple and Servant of Christ Salute the Saints which are of Aristobulus houshold 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcisus which are in the Lord. 11. Salute Herodion my kinsman Salute them that be of the houshold of Narcisus which are ingraffed into our Lord Christ 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. 12. Salute Tryphena and Tryphosa who labour in the propagation of the Gospel and Word of the Lord. Salute the beloved Persis who hath also taken much pains in the propagating the Gospel of the Lord. 13. Salute Rufus chosen in the Lord and his mother and mine 13. Salute Rufus a man of singular piety among the Servants of the Lord and his mother and mine his by nature mine by affection 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren of our Religion which are with them 15. Salute Philologus and Julia Nereus and his sister and Olympas and all the saints which are with them 15. Salute Philologus and Julia Nereus and his sister and Olympas and all the saints and faithful in Christ Jesus which are with them 16. Salute one another with an holy kiss The Churches of Christ salute you 16. Salute one another in token of Christian love and charity one towards another not with a carnal but with an holy kiss The Churches of Christ which are in these parts salute you 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them 17. Now I beseech you brethren mark and observe them which cause divisions and offences among you by setting on foot such doctrines as are contrary to the doctrine which ye have received of the Ministers and Apostles of Christ Jesus and avoid them 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple 18. For they that do this do not serve our Lord Jesus Christ and seek his honour as they pretend they do by their doings But they serve their own bellies seeking by these means to get entertainment at rich mens Tables and by goodly words and fair speeches deceive the hearts of such as are simple and easie to be deceived 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would have you wise unto that which is good and simple concerning evil 19 Mark them and observe them I say and avoid them for it would be a shame for you to be deceived by them being that your obedience to the doctrine which hath been preached by the Ministers and Apostles of Christ is such as that the fame thereof is come abroad and heard of all men I am glad therefore on your behalf because your obedience to the doctrine which the Ministers and Apostles of Christ have preached is come thus abroad and heard of all men yet notwithstanding I am bold to give you this admonition lest that your obedience to the Gospel should be corrupted That ye be wise in embracing and adhereing to the Gospel and the true Ministers thereof which is a good thing And that you be simple as to all false doctrine because it is evil and have nothing to do with them which teach it 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen 20. And the God of peace bruise Satan under your feet speedily who brings in these pernitious doctrines by his Ministers to the causing of divisions and offences in the Church of Christ The grace of our Lord Jesus Christ be with you Amen 21. Timotheus my work-fellow and Lucius and Jason and Sosipater my kinsmen salute you 21. Timotheus my work-fellow who laboureth with me in the ministry of the Gospel and Lucius and Jason and Sosipater my kinsmen salute you 22. I Tertius who wrote this Epistle salute you in the Lord. 22. I Tertius who am Pauls Ammannensis and who wrought this Epistle out of his mouth salute you in the Lord. 23. Gaius mine host and of the whole Church saluteth you Erastus the Chamberlain of the City saluteth you and Quartus a brother 23. Gaius at whose house I lodge and who hath entertained me nobly and not me only but all Christians that have occasion to come hither saluteth you Erastus the Chamberlain of the City of Corinth saluteth you and so doth Qâ—artus a brother 24. The grace of our Lord Jesus Christ be with you all Amen 24. The grace of our Lord Jesus Christ be with you all Amen 25. Now to him that is of power to stablish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began 25. Now to him that is of power to establish you in the faith which ye have received to wit the faith which is according to the Gospel which I have preached unto you and according to the preaching of Christ Jesus and according to the revelation of the mystery which hath been kept secret from the beginning of the world untill now 26. But now is made manifest and by the Scriptures of the prophets according to the Commandment of the everlasting God made known to all nations for the obedience of faith 26. But now is laid open and according to the Commandment of the everlasting God made known by the Scriptures of the Prophets which are opened and explained among us to all Nations that they may be brought to obey the faith and Gospel of Christ 27. To God only wise be glory through Jesus Christ for ever Amen 27. That is to God who only is wise be glory ascribed by us through Jesus Christ for ever Amen CHAP. XVI Ver. 1. I commend unto you Phaebe our sister He calls Phaebe his Sister or their Sister not because she was so by reason of alliance of blood but because she was so by reason of the common faith and by reason of Religion for Christians called all men that were of the same Religion and embraced the same faith with them Brethren and women Sisters When we commend any person to another it is for that that they to whom we commend him may shew some courtesie to the person commended Now what courtesie it was that Paul desired of the Romans in the behalf of Phaebe is expressed in the next verse It is that they would receive her in the Lord as becometh Saints and that they would assist her in whatsoever business she should have need of them Which is a servant of the Chuâ—ch
exhortation To Exhort is for a man to move or stir up the mind of his auditors with pleasing and insinuating speeches to the works of piety and godliness In Exhortation i. e. Let him carry himself soberly in Exhorting according to the measure or proportion of faith that is according to the measure or proportion of this his gift of Exhortation These last take not as divers offices of the Church but as divers gifts or graces which may meet in one Subject though they are often separate and distinct And note that it is the Apostles scope here not to shew what offices shall be in the Church but to shew how men should make use of those gifts which God hath given them for the benefit of the Church without pride Many such gifts as these were conferred upon many of the Church immediately by the holy Ghost for the good of the Church in the first times of the Gospel He that giveth i. e. He that hath wherewith to give and God hath given him an heart to give Let him do it in simplicity i. e. Let him not do it for vain-glory or any other sinister end So some Or let him do it liberally or bountifully So others The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred liberality 2 Cor. 8.2 and so some would have it rendred here But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its prime signification signifieth simplicity and it is to be taken here â—s I conceive for simplicity of heart and that is done in simplicity or with simplicity of heart which is done with a pure sincere and simple intent that is where nothing is eyed but that which should be eyed As in alms the relieving of the poor and the glory of God not vain-glory or obliging the poor to himself For he that sheweth or pretendeth one thing in his work and thinks of another thing in his heart Cor duplicat as Saint Austin speaketh he doubleth his heart and so doth not what he doth in Simplicity Note that the Apostle alters his phrase here for he saith not he that giveth in giving He that ruleth in ruling He that sheweth mercy in shewing mercy As he said before He that teacheth in teaching He that exhorteth in exhortation Wherefore he seemeth to have some other intent here than he had there His intent therefore was there to shew that men should not arrogantly exceed the measure of their gifts Here that men should use those gifts well which they had received the former respected the quantity as I may so speak this the quality of their doings He that ruleth i. e. He who hath the rule and goverment of others committed to him With diligence That is let him rule with diligence this he saith because diligence care and studdy is required of all Rulers He that sheweth mercy To wit to such as stand in need of mercy With cheerfulness i. e. Let him do it that is let him shew mercy with cheerfulness God loveth cheerfulness in all such actions Ver. 9. Let love be without dissimulation Whom we love let us love with a sincere heart not making an outward shew of love when our heart is far from it but let our heart and shâ—w go together Abhor that which is evil cleave to that which is good i e. And in your love abhor that which is evil and cleave to that which is good that is do not that for love sake which is evil but remember in all the ways of your love to cleave to that which is good Some love so perversly as that they will humor their friend in any thing which he desireth be it never so vicious Against such doth the Apostle give this rule here But yet some take these words more generally and make them as the summ of the Law which is to eschew evil and do good and say that they are here alledged as a reason why love should be without dissimulation q. d. Let love be without dissimulation For dissimulation is evil And what saith the law Abhor that which is evil cleave to that which is good Ver. 10. Be kindly affectioned one towards another with brotherly love i. e. Ye which are Christians and so Saints love one another with more than an ordinary love yea love one another with brotherly love The Apostle spoke of Love ver 9 and here he speaks of love again but in the ninth verse he spoke of that love which we shew to men in general In this verse he speaks of love which we ow to the Saints in particular that is to the brethren that is to them which are of the same Christian faith and religion with our selves But if we shall take the object of love alike or for the same in both places then make that which is here said as an higher degree of love than what was said before q. d. Yea be kindly affectioned one to another with brotherly love that is yea let nor your love be only without dissimulation but be kindly affectioned one towards another with brotherly love c. In honour preferring one another i. e. Every one honouring one another yea and thinking him worthy of honour above himself There is no man so perfect but that he may see some good thing in another which he seeth not in himself and beholding this he may think another worthy to be preferred in honour before himself while he looks upon that The Apostle addeth this in this place because that brotherly love which he commandeth here is cherished and nourished by these means Ver. 11. Not slothful in business i. e. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus not slow in your desire and ready will to do good For among other significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath It signifies a ready will to help or do good to another See Hen. Stephens Thesau Vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But howsoever the General word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be drawn here to this sence by the Circumstances of the place The sence therefore of these words here may be this Be not slothful when you have a desire and ready will to do Good to perform that Good This precept may the Apostle give here with Respect to those precepts which he gave before viz. That he that giveth let him do it with simplicity And that he that sheweth mercy let him do it with cheerfulness Verse 8. And that let Love be without dissimulation Verse 9. And that be kindly affectioned one towards another with Love c. v. 10. That they might do the Duties contained in those Precepts not in wâ—â—d and in Tongue but in Deed and in Trutâ— as Saint John speaks 1 John 3.18 And that there might be a readiness to these Duties not of mind only but of performance also For there may be a readiness of mind at least in shew when there is a backwardness