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.
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
Righteousness and by which we are enclined to Holiness and Righteousnese as Rom. 8.13 Where it is said that If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live after which manner the gifts of the Holy Ghost are called the Holy Ghost Rom. 5.5 Where he saith the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us In this sense of the word Spirit the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. c. Sometimes our Apostle takes the Spirit for the Gospel and then he opposeth it to the Letter that is to the Law as Rom. 2.29 and 7.6 which also he doth 2 Corinth 3.6 And sometimes again he takes it for the soul of man as Rom. 8.10 where the Spirit is opposed to the Body WORLD The world as it is most properly taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Philosopher defines it Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that is The World is a Cistern or Fabrike consisting of heaven and earth and those Nature which are therein conteined In this sense our Apostle takes the word World Rom. 1.20 and 16.25 He takes the world sometimes also for all the men of the world whether good or bad as Rom. 3.6 19. Sometimes he takes it for the wicked men of the world or men adicted to the profits pleasures and vanities of the world as Rom. 12.2 Sometimes he takes it for the Gentiles in general as Rom. 11.12 15. Sometimes he takes it for the whole habitable earth as Rom. 10.18 Sometimes he takes it for the Land of Canaan which was but a little part of the world yea a little part of the whole earth as Rom. 4.13 And marvel not that our Apostle should take the world for the Land of Canaan when the Prophet Isaiah takes the earth yea the world for the Land of Israel which was but part of the Land of Canaan Isaiah 24 4. And here by the way observe that as Joshua was a Type of Jesus Christ so was the Land of Canaan into which he brought the Israelites a Type of all and every part of that blessedness into which Jesus Christ hath and will bring us WORKS WORKETH Our Apostle doth often make mention of Works in this his Epistle while he treats of Justification as Rom. 3.23 Where is boasting then It is excluded by what Law of works Nay and Rom. 4.2 If Abraham were justified by works he had whereof to glory and verse 4. Now to him that worketh i. e. to him which hath works is the reward not reckoned of grace but of debt and verse 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works and Rom. 11.6 If it be of works then it is no more of grace and Rom. 3.28 We conclude that a man is justified by faith without the deeds or works of the Law In all which places and the like he takes works for works exactly done according to the Law so that the doer of them did never through the whole course of his life break the Law either in thought word or deed either by commission or by omission or by any other way in the least tittle or point thereof which works if we should suppose that any one had so done he would be justified by his works and that of debt for otherwise if God should not justifie him with Reverence be it spoken he would be unjust as I have said before Whereas therefore it is said that Abraham was not justified by works and that no man is justified by the deeds or works of the Law and that the purpose of God should stand not of works c. It is not so to be understood as that either Abraham or any other had such works and yet were not or should not be justified by them But it is so to be understood as that neither Abraham nor any other ever had hath or will have any such works And therefore as many as are justified are justified without them or though they have them not And for this reason it is that no man is said to be justified by the works which he doth or hath done or shall do I may add or can do because no man doth keep hath kept will keep or can keep the Law so strictly and exactly as the Law requireth so as that he hath not doth not or will not break it at any time For our Apostle to prove that no man is justified by the works of the Law proves that every man hath sinned Rom. Chap. 1.2 3. And therefore because every man hath sinned no man hath works in that sense which he speaketh of For if a man hath sinned but never so little he hath not works as our Apostle takes works in the places first named For cursed is every one that continueth not in all things which are written in the Book of the Law to do them In the voice of the Law Galat. 3.10 and Deut. 27.26 Our Apostle denies plainly that Abraham was justified by works Rom. 14. verse 1 2. And yet Saint James saith that he was when he saith Was not Abraham our Father justified by works James 2.21 what then shall we say that Saint Paul and Saint James thwarted or contradicted one the other God forbid For they were both led by the same Spirit even the Spirit of Truth and therefore could not erre or contradict one the other They take works therefore in several senses one after one sense the other after another Saint Paul speaks of works exactly done according to the command of the Law from the very birth or infancy of a man which works Abraham had not But Saint James speaks of such works as Abraham had and therefore not of works which Abraham did in the first part of his Age who no doubt in the first part of his Age was an Idolater Saint Paul speaks of works which Abraham should have done if he had been justified by works before his Call Saint James speaketh of works which he did after his Call Saint Paul speaks of works done without faith for he opposeth such works as he speaks of to faith and faith to works Rom. 3.27 28. And it is his scope to prove the necessity of faith because no man had done or could do such works but Saint James speaketh of works proceeding from faith yea Saint James takes works by a Metonymie for faith it self And therefore doth he so do that he may shew against such as are contented with an empty and barren faith that justifying faith is an operative faith and fruitful of good works To the works which Saint Paul speaks of justification is due of debt otherwise those works would not be works in his sense Rom. 11.6 and 4.4 But to the works which Saint James speaks of if we should suppose they were requisite to justification justification
it is revealed I say a Righteousnesse or Justification which is of faith for that you may know that I speak not of any new thing or that I vent a figment of mine own brain it is written Habakkuk 2.4 That the just shall be justified by their faith 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18 A man shall not be justified by his works as they teach who are the greatest opposers of righteousnesse or justification by faith for the wrath of God is revealed from heaven both by his word and by the plagues which we see poured down upon sinners against the ungodlinesse and against the unrighteousnesse of all men whether they be Jewes or Gentiles because they hold the known truth which they have both of godlinesse and righteousnesse in ungodlinesse and in unrighteousnesse as in a Prison so that the known truth which they have thereof can no more shew it self nor no more go forth into good or virtuous deeds or actions than a Prisoner can shew himself or go forth which is shut up or imprisoned in a close Prison or Dungeon 19. Because that which may be known of God is manifest in them For God hath shewed it unto them 19. But some man may here object and say That surely the Gentiles do not hold the known truth of godliness and righteousness in ungodliness and unrighteousness for being that they never had the Law given to them as the Jews had they cannot have the true knowledge of godliness and righteousness as the Jews have But to this I answer That the Gentiles though they had not the Law given to them as the Jews had to whom it was given fairly written in Tables of Stone yet they have the true knowledge both of godliness and of righteousness For to speak of Righteousness first which concerns our duty towards our Neighbour the Gentiles have the true knowledge of this because that which God hath appointed by his Law to be done by one neighbour to another is manifest to them for God hath shewed it unto them by that light of Nature which he hath set up in their hearts 20. For the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternal power and God-head so that they are without excuse 20. And as for Godlinesse which concerns our duty towards God They have the true knowledge of this also for those things of God which cannot be seen by our bodily eyes nor perceived by our outward senses to wit his eternal power and God-head by which understand his Providence and Goodness to his Creatures too have been ever since the world was made and are clearly known being understood by the things which are created so that the Gentiles are without excuse 21. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned 21. Because that when they knew God to be a powerfull God and a good God ruling by his Providence and providing for his Creatures all things which were necessary and convenient for them they glorified him not neither were thankful to him for his benefits but became vain in their imaginations and had their foolish heart darkned and over-spread with mists of errour 22. Professing themselves to be wise they became fools 22. And though they professed themselves to be wise yet they became fools 23. And changed the Glory of the uncorruptible God into an Image made like to corruptible man and to birds and four-footed beasts and creeping things 23. For they changed the glorious and incorruptible God whom they should have adored for an Image made like to corruptible man and for birds as the Ibis and for four-footed beasts as Crocodiles Wolves Lions Dogs Cats c. And for creeping things as Serpents Fishes c. And for their Images giving Divine Worship to them 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 24. Wherefore God did in the way of retaliation to them give them up to uncleanness through the lusts of their own hearts which he restrained not to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen 25. Because they changed the true God for that which was not God and worshipped and served the creature passing by the Creator so dishonouring him who is blessed for ever though they thus neglect and passe him by And ever may he be blessed Amen 26. For this cause God gave them up unto vile affections for even their women did change their naturall use into that with is against nature 26. For this cause I say God gave them up to vile affections and base lusts to be slaves to them and to obey them and to do whatsoever they tempted them or moved them to For even their women did change the natural use of their bodies into that which is against nature carrying themselves as men in those acts which should tend to Generation 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their error which was meet 27. And likewise also the men leaving the natural use of the woman which is such as husbands have of their wives became Buggerers Ganimedes and Catamites c. and burned in their lust one towards another men with men working that which is most filthy and more than beastly and receiving by hemselves themselves being the Authors and Actors of their own shame and punishment that recompence of their wickednesse and of their dishonour which they did to God which was meet and answerable in a general way to their sin 28. And even as they did not like to retain God in their knowledg God gave them over to a Reprobate mind to do those things which are not convenient 28. And even as they did not approbate or like to retain God in their knowledge by worshipping him whose worship would have been as a Remembrancer to them of him so he gave them over to a reprobate or base mind a mind so perversly judging of virtue and vice as that it called evill good and good evill light darknesse and darknesse light bitter sweet and sweet bitter that they might do those things which are most foul and worthy even of eternal death 29. Being filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse full of envy murther debate deceit malignity whisperers 29. So that they were filled with all unrighteousnesse fornication wickednesse covetousnesse maliciousnesse and were full of envy murther debate deceit malignity and became
there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Defect to be supplied of some of those words Secondly or then or after this Others yet again say that wheresoever this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first is used it is alwayes answered though not with formall words yet with the sence of the place which is enough to make it an Ordinall I thanke my God He called God his God because of that love wherewith God loved him and because of the relation of that service in which he stood to God ver 9. But when he saith I thank my God he speaks with a great deal of feeling of some favour and blessing which God hath shewed to him even in that for which he gives thanks and he accounted it even a favour and blessing to him that the Romans had received the Faith after such a manner as they did because he exceedingly desired that they might believe Through Jesus Christ As we pray unto God through Jesus Christ for what we stand in need off for what we receive we receive for his sake So we give thanks to God for what we receive through him for as he is the Purchaser of all our blessings so is he our High Priest to offer up all our Oblations He is therefore the Mediator of our Prayers and the Mediator of our Thanksgivings and they are all accepted through him and for him For you all He puts no difference here betwixt High and Low Rich and Poor That your Faith is spoken of throughout the whole World i. e. That you so believe the Gospel as that your Faith is spoken of throughout the whole world He seemeth to put here the Consequent for the Antecedent that is the report of their Faith for the Faith which was reported and spoken of Throughout the whole World i. e. Through out all the Churches of Christ which are throughout the whole World so Some yet we need not to restrain it to the Churches of Christ only for being that the Romans were the most eminent people in all the world their change of Religion and embracing of Christianity might be taken notice and spoken of of all the strangers throughout the whole world though they were not Christians which had occasion to come to Rome Note here that their is an Hyperbolicall Synechdoche in these words The whole world And it is an usuall thing to put some parts especially the civilest parts of the World for the whole world in generall as Colos 1.6 Ver. 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 The Apostle would by this perswade the truth of what he said in the former verse to wit That he did thank God in their behalfe Because the Romans might not otherwise easily believe that Paul should be so Zealous for them whom he never saw in his life and with whom he had no acquaintance at all he that he Might make it the more credible which he saith concerning them confirmes it here with an Oath Whom I serve with my Spirit in the Gospel of his Son i. e. Whom I serve in the preaching and ministration of the Gospel of his Son withall readiness willingness and sincerity of mind Paul addes this that he might not be thought to call God to witnesse what he said rashly irreligiously and with the contempt of God For this sheweth how highly he accounted of the Majesty and Honour of God to say that he served him with his spirit And because he did so highly esteem of him surely he would in no wayes dishonour him as he should do if he should swear falsely by him With my spirit That is as we use to say with my heart which phrase speaketh willingness and readiness and sincerity In the Gospel of his Son This Gospel Paul called the Gospel of God ver 1. Because God was the Author of it Here he calls it the Gospel of his Son because it is concerning his Son Jesus Christ ver 3. And by this Gospel he meaneth the preaching thereof by a Metonimy Without ceasing I make mention of you alwayes in my prayer He might make mention of them in his prayers when he gave thanks for them and he might make mention of them in his prayers when he prayed for some blessing to be bestowed upon them and both these wayes may he be understood here to make mention of them In relation to what went before he might be said to make mention of them in that he gave thanks for them In relation to what followed he may be said to make mention of them in that he prayed and made request for them He might say that he made mention of them alwayes in his prayers without ceasing because he prayed often and as often as he prayed he made mention of them For by an usual Hyperbole we are said to do a thing alwayes and without ceasing which we do often and in which we are studious and sedulous So Anna the Prophetesse is said not to have departed from the Temple but to have served God with fasting and Prayers night and day Luke 2.37 Whereas she was but frequent in the Temple and frequent in prayers there So it is said of the Disciples that they were continually in the Temple praising and blessing God Luke 24.53 Whereas they were not allwayes there but onely so often as occasion offered 〈…〉 Ver. 10. Making request c. q. d. And I make not only mention of you in my prayers by thanksgiving but by making request also for you By this he doth yet further insinuate himself into these Romans If by any means now at length c. These words shew the ardent desire which Paul had to obtain that which he speaks of That is To see these Romanes But that particle If doth withall signifie that Paul was not certain whether he should obtain what he prayed for or no and therefore he prayeth for it conditionally If it stood with the glory and good will of God to give him a prosperous journey to them By the will of Ood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred the will of God signifieth sometimes the General Providence of God disposing of our affairs yet we may well think that the Apostle did take his journeys from place to place by the speciall instinct of God especially such journeys as this was Ver. 11. For I long to see you that I may impart c. He shews the reason here why he desired so much to see the Romans That I may impart unto you some spiritual gift The end of Pauls desire to see them was not to receive any worldly profit from them though they were Citizens of a rich City but that he might impart some gift to them but a spiritual gift Some spiritual gift Some interpret this of such gifts as were wont to be given by the laying on of the hands of the Apostles as the gift of
into his Enemies hands while he doth not restrain his enemies but that they may use their whole power against him and if any thing is like to hinder these his enemies that they câ—nnot use their power he sees to it that it be removed that it may not hinder them Through the lusts of their own hearts This is that by which God gave up these men to uncleanness to wit the lusts which arose in their hearts which lusts not withstanding God stirred not up in them James 1.14 But suffered them there to arise and suppressed them not and withdrew that that should hinder them and suppresse them to wit his Grace To dishonour their own Bodies between themselves These words between themselves signifie the mutual uncleanness which was among Men and the mutual uncleanness which was among Women This uncleanness was a great dishonor to their bodies and so to them themselves for if he that committeth simple Fornication sinneth against his body and dishonoureth it 1 Cor. 6.18 Much more do they sin against it and dishonour it which change the natural use of it into that which is against nature Note that as this is called a dishonour of the body so on the contrary the chastity of the body is called the honour thereof 1 Thes 4.4 By these words the Apostle suts forth the Effect and the End of that encleanness which he spoke of and which God looked upon when he gave them up to that uncleanness The sence therefore of the words is this q. d. He gave them up to uncleanness that they might dishonour their own bodies between themselves And this dishonour is a Retaliation of that dishonour which they did to God Ver. 25. Who changed the truth of God into a lie q. d. Because they changed the true God with that which was not a true God Many things are here to be observed As 1. That when he saith who changed the truth of God It is as if he should say Because they changed the true God c. For this is to be underctood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as containing or repeating the cause of that which went immediately before 2. That the truth of God is put here by a Metonimy for the true God himself as the Glory of the incorruptible God was put for the uncorruptible God who was Glorious 3. That by a Lie is meant That whatsoever it was which Idolaters worshipped instead of God and was not God And so is the word taken Isa 44.20 And it is therefore so called because as a Lie though it hath oftentimes the shew of truth yet it is far from truth and hath no conformity with the thing which the words of a Lie signifie So an Idoll or whatsoever is worshipped by Idolaters instead of God though it lookes like a God in the eye of an Idolater yet it is far from being a God and hath no conformity with the Godhead 4. That to change the truth of God into a lie signifieth to embrace in the stead of the true God that which is not true God Of which Phrase See ver 23. And served the Creature more than the Creator These words need no interpretation if we suppose that these Idolaters did worship God at all But because the Apostle doth not say that they gave God any worship therefore know that this word More must be taken here in the full sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original which signifieth among other thingâ— a passing by The sence therefore of this place must be this q d. And served the Creature passing by the Creator yea if we should so render the words out of the Original it might seem the better Rendition Although the Apostle had said And worshipped which includes all religious worship yet he addeth And served And that he doth for this reason That he might by name express that worship which consisteth in outward works as in building of Temples offering of Sacrifices Burning of Incense making and setting up of Images c. Who is blessed for ever i. e. Who is to be blessed That is to be praised and worshipped and adored for ever more This the Apostle addeth to shew that worship and praise and thanksgiving is due to God and to be given to God though these men neglected it and to him only and that not for a time but for ever and ever As also to signifie that notwithstanding these men did dishonour God by giving that worship which was due to God to the Creatures yet his honour was not diminished by what they did They could cast no soil upon his Splendour Amen This word is an Hebrew word used sometimes in the beginning sometimes in the end of a Speech or Sentence If it be used in the beginning of a Speech or Sentence it hath simply the power of affirming and is as much to say as Verily or Truly But if it be used in the end of a Speech or Sentence as it is here then it hath the power of approving what was said before and signifieth as much as So it is and in a Precative sence So be it Ver. 26 For this cause God gave them up Here is an Epanalepsis or Resumption or Repetition of that which he said v. 24. Wherefore these words are here to be understood viz. I say q d. For this cause I say God gave them up To vile affections That is to such affections and lusts as drave a man to vile Things and things full of disgrace and ignominy such as was this vile and ignominious lying together of men with men and women with women which here he speaks of That the Heathen Philosophers and the Learned among them of whom as I said the Apostle seemeth here to speak directly and chiefly were carried away with vile affections and all or most of them were Buggerers or maintainers of Buggery as will appear as by others so by Diogenes Laertius who writes their Lives For even their women did change the natural use supple of their Bodies into that which is against nature The natural use of our Bodies of which the Apostle here speaks is that conjunction to which Nature inclineth or from which generation is apt to follow And this is only of the Male with the Female and with those members and parts of the Body which Nature hath depuâ—ed to that Office All venereal use therefore of those members which is differing from this is against Nature And that not only as we are Men but as we are Animals Wherefore this kind of Lust of which the Apostle here speaks of is more than Beastly Object When he speaks here as it seems of the Heathen Philosophers and such as were Learned among the Heathen how cometh he to talk or speak of women Answ There were Women who were Learned among the Heathen as well as Men as Sappho by name and they were carried away with evil affections as well as Men c. Again the sins of Men staid
of the first Chapter and are an Illation from thence yet have they some reflection upon that latter part of the first Chapter also which mentioneth and setteth forth the sins of the Gentiles For whereas the Apostle did there reckon up many sins of the Gentiles and shewed that they were by the judgement of God worthy of death We must conceive that the Jew hearing this did approve the Sentence of God and proudly condemn the Gentiles as worthy of death for these their sins whereupon the Apostle taketh an occasion to condemn the Jew out of his own mouth seeing that he held the truth in unrighteousness as well as the Gentile and did the same things as the Gentiles did whom he condemned Thou art inexcusable i. e. Thou canst not be excused nor defended from being worthy of the same death as the Gentile is worthy of O Man That is O thou Jew For he turnes his speech here to the Jew that he might shew him in particular that he hath held the truth of God in unrighteousness as well as the Gentiles according to what he said Chap. 1. ver 18. Whosoever thou art that judgest i. e. Whosoever thou art which judgest the Gentile to be worthy of death because of the sins which he hath committed The Apostle supposeth here that the Jews had judged the Gentiles to be worthy of death by reason of their sins And this supposition was not avain supposition For the Jews were a censorious People ready upon all occasions to condemn the Gentiles and to justifie themselves Wherein thou judgest another c. i. e. With the same judgement or with the same sentence with which thou condemnest the Gentile and judgest him worthy of death thou condemnest thy self and judgest thy self Wherein i. e. Wherewith or by which Supple judgement Note that the Praeposition In according to the Hebrew manner may be taken for with or by Thou judgest The Apostle speaks not here of Publique judgement whereby a Publique Judge doth by his Authority condemn a Malefactor that is brought before him But of private censure and judgement whereby a Private man taketh upon him to censure or judge another Another By this other understand the Gentile For thou that judgest doest the same things i. e. Thou which judgest the Gentile to be worthy of death for his sins doest the same things and committest the same sins thy self for which thou judgest and condemnest the Gentile He that condemneth a man and judgeth him worthy of death for committing such or such a sin if he himself hath committed the like he condemns himself though not in words yet in deeds by condemning him Doest the same things These words are not so precisely to be understood as though the Apostles meaning were that every Jew which judged a Gentile worthy of death for his sins were alwayes guilty of the same special sins for which he did condemn the Jew though it fell out oftentimes even so to be But the words are generally to be understood As if he should say For thou which judgest another worthy of death for such and such sins Thou thy self doest the same though not in Specie yet in Genere and committest sins of as hainous a nature as those are of which he committeth He that condemneth a man for Adultery though he himself hath not committed Adultery yet if he hath committed Murther or a sin which deserveth as great a punishment as Adultery doth he condemneth himself and judgeth himself to be as worthy of punishment as he which commited Adultery Ver. 2. But we are sure that the judgment of God is according to truth against them which commit such things Between this and the foregoing verse we must understand that the Jew hearing the Apostle say that he to wit the Jew condemned himself in that wherein he judged the Gentile because he did the same things grew hot and angry with the Apostle for that the Apostle made no difference between a Gentile and him which was a Jew and broke out into these or the like words But what if I condemn the Gentile for doing those unseemly things which you reckoned up must I therefore condemn my self Is there no difference between a Gentile and me A Gentile he is of an unclean Stock he is blind and ignorant and uncircumcised by nature but I am a Jew by Birth and therefore one of that holy People which the Lord the God chose to be a special People to himself Deut. 7.6 And I am skilled in the Laws and Statutes which God gave to us but not to the Gentiles Psalm 147.19 And I am circumcised with that circumcision which is a token of the Covenant made between God and the Children of Abraham Gen. 17.11 I may therefore condemn a Gentile and yet not condemn my self though I had committed the same things which the Gentile had And to this Obiection of the Jew doth the Apostle here answer q. d. Thou O Jew art partial in passing thy Sentence For though thou condemnest the Gentile for the sins which he committeth yet thou wilt not give judgment against thy self though thou thy self doest the same things which the Gentile doth But yet we are sure that the judgment of God is according to truth against all them which commit such things And therefore it is as well against thee who art a Jew and art instructed in the Law and art circumcised as it is against a Gentile Note here that it is the Apostles usual manner of teaching to teach by answering tacite Objections and Questions The chief Scope of the Apostle in the first part of this his Epistle is to shew That Justification is not by the works of the Moral Law Yet because the Jew thought that he might be justified though he had not observed the Moral Law by being a Jew that is by being a Child of Abraham Matth. 3.9 And by the knowledge and skill that he had in the Law And by his circumcision the Apostle doth by the bie as he hath occasion confute this conceit also That he might shew that a man is justified by Faith onely We are sure i. e. We who have the Spirt of the Lord or we who have the true knowledge of Gods word and the right understanding thereof we are sure According to truth i. e. According to the true doings of men without any respect to their persons And therefore this that thou art a Jew and instructed in the Law and Circumcised shall profit thee nothing if thou hast sinned Ver. 3. And thinkest thou this O Man c. q. d. But tell me seriously O thou Jew which judgest the Gentiles worthy of death which do such things and doest the same thy self doest thou think in thy conscience that thou shalt escape the judgement of God only because thou art a Jew and art circumcised and learned in the law Such things i. e. Such sins as are mentioned from Chap. 1. ver 29. to the end of that chapter Shalt
life in Christ Jesus hath made me free from sin and death But he saith the Law of the Spirit of life and the Law of sin for the like reason as he said the Law of works and the Law of faith Chap. 3. ver 27 and as he saith the Law of righteousness Chap. 9.31 Note also that when he saith The Law of the Spirit of life hath made me free from the Law of sin and of death he useth a Metaphor drawn from men Enfranchesing slaves and freeing them from that slavery which before time they underwent Note thirdly that the Apostle speaks here in the person of such as were justied by faith and were ingraffed into Christ Jesus as living branches into the living Vine Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh i. e. For what the Law could not do in that it was weak in comparison of the flesh that God did who sending his own Son in the likeness of a sinful man though he was without sin and for the destruction of sin destroyed sin which reigned in us by his Flesh that is by his Body which was Crucified for us There is an Ellipsis in these words of the Apostle as they are here translated But the words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law in that it was weak in comparison of the flesh God sending his own Son c. The Apostle prevents an Objection here For whereas he said ver 2. The Law of the spririt of life in Christ Jesus hath made me free from the Law of sin and of death a man might object and say But what needst thou Paul to say The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death when as the Law which was given by Moses can do this To this the Apostle answers after this manner q. d. I said that the Law of the Spirit of life which is by Christ Jesus hath made me free from the Law of sin and of death I said not that the Law which was given by Moses hath done this because the Law which was given by Moses was weak in comparison of the flesh and not so able to draw men after it as the flesh was after it and therefore by reason of the impotency and imbecillity of the Law of Moses in that it was weak in comparison of the flesh God sending forth his own Son in the likeness of sinful flesh and for this end that he might be a Sacrifice for sin and destroy sin hath destroyed sin by his flesh that is by his Body which was made a Scrifice for us For what the Law could not do That which is said of the Law here that it could not do is this viz. That it could not destroy sin The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first we may understand the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter then take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiam or imbecillitatem and then interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law of Moses thus For by reason of the impotency and weakness of the Law of Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie Impossibilis Impossible but Impotens and Imbecillis also Imperfect and Weak and in the Neuter gender with a Prepositive Article Impotentia and Imbecillitas Impotencie and Weakness For that it was weak through the Flesh The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Through is to be taken in a sence of Comparison as I conceive q. d. In that it was weak in comparison of the flesh And the Law of Moses was weak in comparison of the flesh in that the flesh had more power to draw men after it from the Law than the Law had to draw men after it from following the flesh Through the flesh By Flesh understand here the fleshly that is the carnal appetite of a man God sending his own Son Supple into the World This sets forth the love of God in that he would send a Son and that his own Son into the World for such a purpose In the likeness of sinful flesh Flesh is to be taken here by a Synechdoche for the Body that other part of Man and that again by a further Synechdoche for the whole man q d. In the likeness of sinful man Note that the word Likeness doth not relate here to the word Flesh but to the word Sinful For Christ Jesus was true and real Flesh that is true and real Man but yet not truly and really sinful man he was only like such a man for he himself was without sin Christ was made like to sinful man in that he was made subject to infirmities and miseries as sinful man was for his sin Condemned sin i. e. Destroyed or slew sin To Condemn is taken here for to Kill Per metonymiam Antecedentis or Causae For those Malefactors which are condemned to die are put to death after the Sentence of Condemnation is passed on them to which the Apostle here alludes One way by which Christ is said to kill or slay sin is by purchasing and procuring for us by his death and sacrifice the Holy Ghost or such spiritual gifts by which we are able to crucifie or slay sin which reigned in us and after this way may the Apostle seem to be particularly understood in this place if we consider what he saith of the Law of the Spirit of life in the foregoing verse In the flesh i. e. By his Flesh that is by his Body which was made a sacrifice for us In is put here for By and the Flesh is taken here for his Body by a Metonymie and that as sacrificed and offered upon the Cross as Chap. 7.4 Ephes 2.5 Ver. 4. That the righteousness of the Law might be fulfilled in us i. e. That we might perform those righteous Commandments which are contained in the Moral Law which was given by Moses so far forth at the least and in such manner as they are necessary to Salvation to which a most exact and a most perfect keeping of the Commandments is not required In us To wit which are in Christ Jesus Who walk not after the flesh but after the spirit See verse 1. This the Apostle repeats here that he may shew the truth of it and press it home upon them to whom he wrote Ver. 5. For they that are after the Flesh do mind the things of the Flesh but they that are after the spirit the things of the spirit q. d. I say who walk not after the Flesh but after the spirit for they indeed