Romans 1

Romans 1:3

WHich was made,] namely in his humane nature which is a meere creature, and was assumed by the sonne of God in unity of person, see John 1:14. Galatians 4:4.

Romans 1:4

declared,] as by asolemne and soveraigne sentence, Psalms 2:7. to be the true sonne of God, against all false judgments, calumnies, contradictions and doubts of the world, Luke 1:35. 1 Timothy 3:16 According to,] namely according to his divine nature (called Spirit. 1. Tim. 3. 16. Heb. 9. 14. 1, Pet. 3. 18.) which was before covered under the infirmity of the flesh but in his resurrection and after it, manifested and shewed in power of divine glorie, by effects which we are in altogither to bee admired.

Romans 1:5

Grace,] namely this singular gift of beeing his Apostle. Or the guifts necessarie for so eminent an office, for obedience to cause the Gentiles to Submite unto: and receive the Gospell by faith, thorow which Gospell Christ raigneth over men; all nations,] namely the heathen ones whose Apostle especially Saint Paul was. Acts 9:15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11 for his name,] the Italian, by his name, to cause him to be acknowledged. Or by him, in his name, by his authoriie and comimssion.

Romans 1:6

Called,] manifest ye are pararkers of his covenant, and members of his Church, by his word directed to us and made effectuall by his spirit.

Romans 1:8

Through Jesus Christ,] who is the means of this great good, for which I give thankes, and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him, the whole] amongst the church Scattered overall the world

Romans 1:9

With my spirit,] the Italian, in my spirit,] namely in my soul which is as it were the spirituall truth in which God is served by beleevers, Or with my spirit, that is to say, with mine heart and intimate affection.

Romans 1:13

That I might have,] that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie, and the salvation of his Church.

Romans 1:14

Debour,] namely bound by mine office of Apostle to procure the salvation of all men, and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power, without any destinction of nations or conditions.

Romans 1:16

The power,] namely the only most effectuall means to save man, so he have faith in Christ, who is therein proposed: whereas man in his owne nature was not sufficient thereunto Romans 5:6. and the law of God, it self was weak through the flesh. Romans 8:3 to the Jew,] to which nation the Gospell was first to be preached. See Acts 13:46 to the Greek,] under this name are comprehended all the Gentiles, whereof the greatest part, and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue.

Romans 1:17

For therein is the,] he proves that by the Gospell man obtaines life and salvation: namly because it presents unto 〈◊〉 the onely meanes, and cause of life, namely, the true righteousnesse which is Christ, imputed to man through grace, and imbraced by him by a lively faith, whereunto Habakuks saying hath a relation, who attributing the meanes of obtaining and professing a spirituall life unto faith, doth consequently also attribute unto it the meanes of obuining righteousnesse, which is the onely cause of the said life. Galatians 3:26. So that faith vivifieth in so much as it justifieth. Now this righteousnesse is called Gods righteousnesse, because he is the supreame Author of it, having appointed his sonne who was true God, for to fulfill and acquire it, and that hee out of his meere grace bestoweth it upon his elect, and accepts of it for their absolution, and that it alone can subsist before his judgement. Daniel 9:24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy. Romans 3:26 From saith,] that is to say, more and more according as the faith increaseth and groweth strong, so it doth more and more enjoy the benefit of this righteousnesse. Or the revolution of his righteousnesse is receaved by a continuall act of faith, which never ought to cease, unall it be come, to its fulnesse and accomplishment in the life everlasting.

Romans 1:18

For the] he proves that men have need of this imputed righteousnesse, for to bee ssved, because that of themselves they are all unrighteous: as it appeareth by Gods evident judgements upon all mankinde From Heaven,] as from the throne of his justice. Seeing the effects thereof can no way have a relation to inferior causes, or evidently as comming down from heaven Ungodlines and unrighteousnesse,] these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold,] as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth,] namely all that light, knowledge of God and of his nature, judgment, and will as hath remained in them after sinne, ver. 25. See Romans 2:8.

Romans 1:19

Because,] hee proveth that there is yet truth, that is to say knowledge of God in man after sinne May be,] namely by the naturall light of humane understanding, without the supernaturall illumination of the Holy Ghost Is manifest,] is evident enough, or plainely knowne Hath shewed it,]〈◊〉 into the soule those naturall lights, and originall knowledge, which are not acquired, but borne with man, Ioh. 1. 5, 9.

Romans 1:20

For the,] he set downe what things appertaining to God may be knowne, and how they may bee so. As for the first, they are not his grace and his other gifts of the Gospell but onely his God Head, or nature, in it selfe spirituall eternall infinite, and his power, and other vertues, by which hee operates in the order of nature. As for the second, it is not by revelation of his word, nor much lesse of his spirit, but by his workes: that is to say by a discourse which man makes, and a consequence which he draweth from the creature to the creator, that he is the Author of them all, and that he hath all the good of them in eminencie; not being in them as a part, nor being defiled with their imperfections or vices From the Creation,] whereby he sheweth, that this gift of naturall light is generall to all men, being in them by meanes of the generall creation, and not thorow any speciall grace: and besides, that it remained in man after sin Are clearely seene,] that is to say they are cleare and evident, if man will make use of that gift of light and understanding So that they.] This light is not sufficient to salvation, but God hath left in man, that if hee through negligence doe not make use of it, or through perversenesse withstand and violate it, he may be justly condemned.

Romans 1:21

When they knew,] namely in the aforesaid manner Became vaine,] they have lost all manner of true conceipt, soundnesse of judgement, and true ayme, forsaking the guide of that light, especially in matters concerning Gods service and true Religion Foolish,] having rejected this light, instead of it there came in a thicke darknesse, of false opinions blind imitations, popular and inveterate errors, of absolute wills, and straying understandings, which are the true beginnings of the introduction and maintaining of Idolatry.

Romans 1:22

Professing themselves,] though they were puffed up with the conceipt of great worldly wisedome yet they were really fooles, and men of no understanding.

Romans 1:23

And changed,] they have at their pleasures represented that glorious God, under base and unworthy shapes of creatures, attributing unto them divine worship and honour. Now the sinne of Idolatry is here mentioned as common to all Nations.

Romans 1:24

Wherefore,] he goeth on in shewing how the second Table hath bin broken by an overflowing of vices, to which God hath given over mankind, to punish them for the abuse of his service Gave them up,] as they have dishonoured God by Idolatry, so God hath laden them with ignominy, leaving them in the power of the uncleane spirit, to drive them onto all manner of filthines. See Psalms 81:12. Acts 7:42. Now he toucheth those grievous sins of abominable, lust, as being common amongst the Heathens, and especially amongst the Greekes, and the Romans, who in outward appearance, had more knowledge and civilitie then other Nations, and yet were drouned in Idolatry, and such kindes of wickednesse.

Romans 1:25

The truth,] that true light, and naturall knowledge, though it were unperfect and had not any saving power, verse 18. Romans 2:8 Into a lye,] namely into false opinions, and voluntarie errors.

Romans 1:27

Error,] namely of their straying from Gods true worship.

Romans 1:28

To retaine God in,] by pure worship and other religious acts To a reprobate,] namely to a rage of a straying judgement and an unbridled desire and will to doe evill, as their will is whom God hath quite given over to the evill spirit.

Romans 1:30

Backbiters,] or secret detractors, or tale-bearers.

Romans 1:32

The Judgement,] Namely his Law according to which hee judgeth man which is partly knowne by naturall understanding, and apprehended the conscience, which are the two parts that have remained most entire in man, since sin Have pleasure,] that is to say, they approve of them and praise them, Psalme 10. 3. and 49, 18. which is the very fulnesse of sinne, and a malice like unto the Devils malice, who takes a pleasure in sin, as it is sinne, and draweth others unto it: without the baite of a false seeming, goodnesse, and pleasure of the sence, which transporteth, and blindeth man in his owne sinnes.