Romans 1

Romans 1:1

PAul] Paul, the holy Apostle, who wrote this Epistle and the rest, either had two names given him formerly, (at his circumcision) Saul and Paul, as the first Evangelist in order, had two names, Matthew and Levi, which the words of Saint Luke (Acts 13:9.) seem to import; (Saul which also is called Paul) or, after his separation to the work of the ministery, and his converting Paul the proconsul, his former name Saul was changed into Paul, either by the proconsul Sergius Paulus, who graced him with the name of his illustrious family among the Romanes, as Titus, did Josephus the Jew with the name of Flavius; or, by himself in memory of that great work God wrought by him, as well in the conversion of the proconsul as the confusion of Elymas the Sorcerer: so Saint AugusTine and Saint Jerome, victoriae erexit vexillum ut Paulus diceretur e Saulo.

servant] The word is not here taken as opposed to a free man, but signifieth a minister, or a man wholly addicted to Christs service, whose service is perfect freedome: in which sense Moses (Deuteronomy 34:5.) and Joshuah (Chap. 24. 29.) and David (Psalms 18:1.) and other holy men are called the servants of the Lord.

called] He expresseth here his calling, partly because it was extraordinary; not of man, nor by man but immediately by Jesus Christ (Galatians 1:1.): partly to shew the Romanes presently in the beginning that what he wrote to them in this Epistle was done according to the dutie of his calling, and that he had good warrant and commission for it.

apostle] The word Apostle is derived from 〈 in non-Latin alphabet 〉, and signifieth a Legat or Ambassadour of Christ sent to declare the Gospel to all nations, and such a one was Saint Paul, who had a generall Commission to preach both to Jew and Gentile, though specially by the appointment of God with the consent of both parties the Gospel of the uncircumcision was committed to Paul, as the Gospel of circumcision to Peter. Galat. 2. 7.

separated] See Acts 13:2. Or, set apart for. From his mothers womb in Gods appointment (Galatians 1:15.); but actually set apart by the command of the holy Ghost to preach the Gospel among the Gentiles (Acts 13:2.) In the word Separate he seemeth to allude to the name of Pharisee, which signifieth a man separate; of which Sect he was before his conversion: and hereby he implyeth that he is still a separated man, but to a better purpose, namely, to the preaching of the Gospel of Christ.

Romans 1:2

promised] Or, foreshewed. Shewed before in the types of the Law, and promised before in the words of the Prophets which were since the world began.

Romans 1:3

made] See Galatians 4:4. In regard of his humane nature, which is a true creature assumed by the Sonne of God in the unitie of his person. He useth the word made here and Galatians 4:4. rather then born, to intimate his miraculous incarnation whereby he took flesh of a pure virgin.

seed] That is, of the substance of the Virgin Mary, who was of Davids posteritie.

flesh] That is, his humane nature (John 1:14. 1 Timothy 3:16.) flesh being a part is by a Synecdoche taken for the whole man.

Romans 1:4

declared] Gr. determined. Not made the Sonne of God as he was truly made the sonne of man; but decalred to be the Sonne of God. The word in the originall signifieth more then a definitive judgement, Psalms 2:7. I will declare the decree: the Lord hath said unto me, Thou art my Sonne.

with power] Gr. in power.

spirit] That is, according to his Divine nature called Spirit. 1 Timothy 1:16. Hebrews 9:14.

holinesse] Or sanctification; that is, holy in himself, and maketh us holy by his merit and vertue. Hebrews 2:11.

resurrection from the dead] Gr. resurrection of the dead. The godhead was formerly veiled under the infirmitie of the flesh, but in the resurrection, and after it was manifested in Christ in the glory of divine power, and by effects most admirable, 2 Corinthians 13:4.

Romans 1:5

grace and apostleship] Either he useth here a figure, 〈 in non-Latin alphabet 〉, and meaneth the grace and eminent gift of being an Apostle: or by grace he meaneth the favour of God, and pardon for his former offence in persecuting the Church, or supernaturall gifts to qualifie him for an Apostle, or grace for his own conversion and Apostleship for the conversion of others.

for obedience to the faith] Or, to the obedience of faith. To bring the Gentiles to the obedience of Christ and faith, Acts 26:16. or to make the Gentiles to submit by faith to receive the Gospel, whereby Christ raigneth over men, Acts 6:7.

name] That his name might be known and glorified by them; or for him in his name, by his authoritie and commission.

Romans 1:6

called] Outwardly by the Word, and inwardly by the Spirit: for in the next vers he calleth them the beloved of God; and afterwards Saints.

Romans 1:7

Grace to you, and peace] Either by Grace he understands all spirituall and supernaturall; and by Peace, all temporall blessings, agreeable to the signification of the Hebrew Shalom; which implies happinesse, or prosperous successe in all things: or by Grace, Gods free will and favour; and by Peace, the fruit and enjoying of the same; which brings peace of conscience, tearmed Christs peace, John 16:33. and peace with God, Romans 5:1.

Romans 1:8

for you all] Gr. Tec. Or, concerning you all.

whole world] That is, spread and made known to the Churches of the world. A figurative expressioln, yet thus farre it hath ground in the letter; that there was a resort to Rome from all parts of the world, and every one might relate of it in his own countrey.

Romans 1:9

with my spirit] Or, in my spirit. That is, from my heart and inward affection; or in my spirit, that is, in my soul, which is as the spirituall temple, wherein God is worshipped, and served by the faithfull.

that] Or, how.

Romans 1:10

will of God] This he addeth, for that in the publishing of the Gospel he still followed the order, which God prescribed him by his Spirit.

Romans 1:12

comforted] Or, admonished. as Hebrews 12:5. For the Greek beareth both alike; and though Paul were never so excellent, yet he might be instructed, or at least admonished by the Church: for the Angels themselves received more particular knoweldge by the Churchof the manifold wisdome of God, Ephesians 3:10. 1 Pet. 1. 12.

with you] Or, in you.

Romans 1:13

but was] Or, and was.

let hitherto] Sometimes by accidentall difficulties, sometimes by the expresse commandement of God, Acts 16:7.

fruit among you] Or, in you. Of my ministerie and calling to be an Apostle of Christ among the Gentiles to convert them unto him; or at least to confirme them more and more in their faith; or that I might make my ministery to fructifie among you Romanes to the advancement of the glory of Christ, and salvation of his Church.

among] Or, in.

Romans 1:14

I am debter] That is, obliged by my Apostolicall charge to seek the salvation of All, and to communicate the talent unto them, which I received from God to that purpose, to the utmost of my power, without distinction of either nation, or condition of men. 1 Cor. 9. 16, 17.

Romans 1:16

ashamed] I am not faint-hearted; I do not seek to withdraw my self or shrink back from the publishing of the Gospel, as men are wont to do in things whereof they are ashamed.

power of God] That is, the onely and most effectuall means to save men by faith in Christ set forth in the same; whereas man of his own nature was voyd of strength thereunto, Romans 5:6. and the law was weak through the flesh, Romans 8:3. 1 Corinthians 1:14. 24.

Jew first] As unto that nation to which it was requisite the Gospell should be first preached, Acts 13:46.

to the Greek] this word Greek is sometimes set in Saint Paul against the word Jew, so it signifies the Gentiles in generall, the greater part whereof and the neerest and best known to the Jews were in those dayes Grecians both by nation and language: sometimes as it is set against the word Barbarian, Colossians 3:11. and so it signifith the civiller and learneder sort of Greeks; and in this sense Athens was tearmed 〈 in non-Latin alphabet 〉 that is, the Greece of Greece.

Romans 1:17

righteousnesse of God] Of Christ given to us by God, and received by faith; or it is called the righteousnesse of God, because God ordained his Sonne true God, to fulfill and procure the same, imparting it of meer grace to his elect; and receiving it for their absolution: for this is that everlasting righteousnesse which is able to subsist before Gods judgement, Daniel 9:24. Or lastly, because it is the accomplishment of all his promises; for so is the righteousnesse of God sometimes taken for his faithfulnesse and mercy, Romans 3:26.

from faith to faith] Or, out of faith to faith.

faith to faith] That is, from one degree to another, so that according as faith doth more and more encrease and get strength the more likewise it is assured of that righteousnesse: or the revelation of the righteousnesse is received by a continuall act of faith which must never cease till it arrive to its accomplishment, to wit, in the life eternall, Psalms 84:7.

The just shall live by faith] Or, the just by faith shall live. See Habakkuk 2:4. Galatians 3:11. Hebrews 10:38. Either the just shall live by his faith; or he that is just by faith shall live; which well agrees with the Hebrew, Habakkuk 2:4. and likewise with the principall drift of the Apostle. Here he proveth that man obtaineth life and salvation by the Gospel; for as much as the Gospel offereth unto us the onely cause of life; namely, the true righteousnesse, which is that of Christ imputed to man by grace, and embraced of him by a lively faith, whereunto the allegation out of Habakkuk is pertinent: for the Prophet attributing unto faith the obtaining and possessing spirituall life, doth consequently attribute unto the same the means of getting that righteousnesse which is the onely cause of life, Galatians 3:26.

Romans 1:18

ungodlinesse and unrighteousnesse] Under ungodlinesse are comprehended all sinnes repugnant to the first Table; under unrighteousnesse all sinnes against the second Table.

who hold] The Greek word signifieth a forcible holding; and we may render it an enslaving the truth by their perversenesse and malice; whereby she is so let and hindered that she cannot exercise her command over their actions.

the truth] By truth, he meaneth all the light which is left in man since the fall; especially those common notions of God, his nature, power and will, imprinted in man by nature; as also the knowledge of morall good and evill.

in unrighteousnesse] That is, unjustly smothering the truth; or that do contrary to all justice and equitie, which requireth that we give unto God that belongeth unto him. And they may be said truly to withhold the truth in unrighteousnesse, who suppresse it, forcing their own minds as knowing better then they do; like Medea in the Poet, video meliora probo(que deteriora sequor.)

Romans 1:19

manifest in them] Or, to them. That is, in the inwards of their mind or conscience; or else in them, that is, among them; namely, their wise and learned ones, who did leave a number of cleare and judicious Essayes and Sentences hereof in their writings, although they did contrary to the same.

hath shewed] Partly by the light of nature in their consciences, partly by the consideration of the creature of God, whereby his attributes are evidently notified, and after a sort tasted and felt, Psalms 34:8. Psalms 19:2. Psal. 148. 4, 5, 6. Acts 14:17. Acts 17:27.

Romans 1:20

so that they are] Or, that they may be.

without excuse] The Apostles meaning is not, that God gave them that knowledge to that end and purpose to make them unexcusable: for they might catch even at that for an excuse: neither doth he intimate that they being led b ythat divine light of nature might thereby come into favour with God, but that their own reason did condemn them of wickednesse both against God and men: Or, he so farre revealed the truth unto them that they cannot be excused, viz. before the righteous judgement of God, as if they had not known that which either they did, or might have known.

Romans 1:21

as God] As it belonged to the divine Majestie, according to that very knowledge they had of him.

vain] By the curiositie of their conceits, being fallen off to vain apprehensions of God, and of his worship, which they framed not according to the knowledge they had of God; but sutable to the dispositions of their perverted minds, in devising so many strange and different worships; and in setting up so many fabulous and idle deities, whereby the knowledge of God became still more and more obscured.

imaginations] Or, disputes, or, reasonings.

darkened] Ephesians 4:18.

Romans 1:22

Professing] He speaketh of the Philosophers and Wisards among the heathen, who carried a semblance of wisdome in their discourses, and seemed to be much better minded then others; but yet did still follow the perversenesse and vanitie of others.

Romans 1:23

And changed the glory of the uncorruptible God, &c.] Psalms 106:20. Ezekiel 8:10.

Romans 1:24

Wherefore] The contempt of Religion is the fountain of all mischief.

God] For their superstitions, and the dishonour they offered to him, he abandoned them, and did not bridle their swarving desires; but let them have their full swinge: and moreover by his just judgement more and more deprived them of those gifts of nature which they abused and slighted.

gave them up] As a just Judge, leaving them over to Satan who tempted and led them to all iniquitie: as they dishonoured God by their idolatrie; so God made them ignominious; delivering them up to the unclean spirit and their own naturall corruption.

uncleannesse] Idolatrie being spirituall uncleannesse, is commonly followed with corporall; as you shall see these two sinnes joyned together, Numbers 25:1-2. revel. 17. 1, 21 10. As on the contrary, religious Kings, as namely, Asa, reformed both these abominations together, 1 King. 15. taking away both the Idols, and male stews.

through the lusts] Or, in the lusts.

between themselves] Or, in themselves.

Romans 1:25

more then the Creatour] Or, besides. For though they sometimes worshipped the true Creatour, yet their idolatrous worship of the creature farre exceeded it. Or, more then, in this place is not taken comparatively, but exclusively; as when Christ saith in the parable, The publican went home rather justified, then the pharisee: the meaning is, he went home justified, and not the other: so the Apostles meaning in this place seemes to be, They worshipped the creature, and not the Creator: at the least the major part did so, if not all.

Romans 1:26

vile affections] That is, dishonourable: for as we are exhorted, 1 Thess. 4. 4, 5. to possesse our vessels in honour; that is, to keep our bodies from all uncleannesse: so on the contrary, those that give themselves unto uncleannesse dishonor both themselves and their bodies; especially those who are active and passive in such filthinesse as the Apostle afterwards instanceth in.

against] Or, beside.

Romans 1:27

And likewise also the men, &c.] Genesis 19:5. Lev. 18. 22.

Romans 1:28

to retain] Or, to acknowledge.

a reprobate minde] Or, a minde void of judgement. Into a perverse and froward minde, whereby it cometh to passe that the light of conscience being once put out, and having almost no more remorse of sinne, men runne headlong into all kind of mischief. The word in the Originall, 〈 in non-Latin alphabet 〉, may be taken either actively or passively; actively for a minde which disapproveth all good courses, or doth not prove or trie good or bad; nor put difference between that which is vile, and that which is honourable; or passively for a mind disallowed of God: and so in this sense it is a metaphor taken from Goldsmiths trying metals, and making choyce of that which is good and precious, and rejecting and reprobating that which is vile.

Romans 1:29

unrighteousnesse, &c.] The Apostle here reckoneth divers kinds of vices; not that every man is subject to all these, but some men to all of them, and all to some of them: and therefore that none may stand upon his innocencie before God, but that all need, and must flie to the righteousnesse of Christ.

envie, murder] In the Originall there is an elegant Paronomasia, as in the vers. following; which as it sheweth the lawfull use of rhetoricall figures in Sermons & holy discourses; so the very affinitie of the words may give us occasion to consider how easie it is to fall from one of these vices to the other; for he that is 〈 in non-Latin alphabet 〉, that is, understandeth not the nature and conditions of covenants, will soon be 〈 in non-Latin alphabet 〉, that is, a covenant-breaker: and he that is transported with envie, hath for the most part his feet swift to shed bloud: as Cain first was guiltie of 〈 in non-Latin alphabet 〉, that is, envie, and after of 〈 in non-Latin alphabet 〉, murder: first he envied his brother Abel, and after slew him. Galatians 5:21.

malignitie] Or, ill conditions. That is, an evill disposition; such a perversitie of mind and nature as is apt to construe all things to the worst.

Romans 1:30

haters of God] Or, hated of God. The word in the Originall, 〈 in non-Latin alphabet 〉, may indifferently be rendred haters of God, or hatefull to God, and hated of him; yet seeing the Apostle here rehearseth the most hainous and reigning sinnes among the Gentiles, the former signification seemeth best to fit the text. Psalms 81:15.

despightfull] Gr. injurious.

Romans 1:31

without naturall affection] Or, unsociable. The Greek word implyeth properly the affection and love which is between parents and children; and the sinne here taxed by the Apostle, did likewise reign among the Gentiles, who sacrificed in some places their aged parents, and sometimes their children unto their Idols; exposed them to ruine, and destroyed them though not guilty of any capitall crime. 2 Tim. 3. 3.

implacable] Or, truce-breakers.

Romans 1:32

have pleasure in them] Or, consent with them. Approve and commend them, Psalms 10:3. Psalms 49:18. This is eventhe highest pitch of wickednesse, not onely to do evill, but also to take delight in seeing it committed by others: such come neare the malignitie of the devil, who takes pleasure in evill, because evill, and instigateth others to the like without any bait of a false seeming good, or sensuall pleasure, which in other sinnes blindeth men, and allureth them to the commission thereof.