An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. I.

THere are two parts of this Chapter. The first con∣taines the beginning of the Epistle, to verse 17. The other is an entrance, to prove the principal Proposition of the Epistle, viz. THAT WEE ARE JUSTI∣FIED BY FAITH IN JESUS CHRIST, AND NOT BY WORKS.

The beginning contains the inscription of the Epistle to verse 8. And the proemial discourse to verse 17. and all is or∣dered to the preparing of the faithful Romans, that with all submission of mind, they would receive the subsequent doctrin; which designe may bee comprehended to the same sense, in this or the like maxim. You O Romans ought with all subjection of mind to receive this following do∣ctrin: To this end hee insinuates eighteen Arguments, whereof some are contained in the inscription, and the rest in the proemial discourse of the Epistle.

Vers. 1. Paul a Servant of Iesus Christ, called to bee an Apostle, separated to the Gospel of God.

In the inscription of the Epistle, you have the descrip∣tion of the Pen-man to verse 7. and of those to whom hee writes, verse 7.

A Servant] Argument 1. I Paul the writer of this E∣pistle unto you, am a Servant of Jesus Christ, i. e, The matters of Christ Jesus my Lord, are in hand (not mine own) and to him I am to bee countable for my service; Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle.

By Calling] Argu. 2. By Calling I am an Apostle, i. e. A Servant extraordinary, who (as an Embassador) am sent from Christ with instructions to preach the Gos∣pel, having received power to found and govern Churches, which office I have not invaded, but imme∣diately called, I have received it; Therefore you ought with all submission to receive those things which I have writ unto you.

Separated] Argum. 3. I am set apart to the Gospel of God, i. e. I am designed by the Counsel of God, that I should give up my self to this Office alone, being sepa∣rated from the womb, Gal. 1.15. appointed by the spe∣cial authority of Christ, separated by the Holy Ghost (Act. 13.2.) Sent to preach to you Gentiles the glad tidings of mans redemption by Christ: Therefore with all reverence and willingness ought you to receive the things I have written unto you.

Vers. 2. (Which he had promised afore by his Prophets in the holy Scriptures.)

Before] Argum. 4. The Gospel which I preach, is not new, or feigned, but that most antient Word of God, which in times past, God promised by his Prophets should bee revealed, as it is set forth to bee read in the Holy Wri∣tings of the Old Testament; Therefore ought yee to imbrace the following doctrin with all readiness of mind.

Vers. 3. Concerning his Son Iesus Christ our Lord, which was made of the Seed of David according to the flesh.

4. And declared to bee the Son of God with pow∣er, according to the spirit of holiness; by the resurrecti∣on from the dead.

Argum. 5. The matter of the Gospel which I preach, is not any common or ordinary thing, but Jesus Christ our Lord, the Son of God, God-man, in the unity of person, truly man, conceived by the Holy Ghost, of the sub∣stance of the Virgin Mary, of the seed of David accord∣ing to the flesh, or his humane nature: Also very God, as is apparent by many signes, so especially by his resur∣rection from the dead, whereby hee is expresly manife∣sted to bee the most powerful Son of God, according to his divine nature, which is called the Spirit most holy, 1 Tim. 3.16. and 1 Pet. 3.18. Therefore ought you with reverence and willingness to receive the subsequent do∣ctrin.

Vers. 5. By whom wee have received grace and Apo∣stleship for obedience to the faith, among all Nations, for his Name:

Argum. 6. To this very end, the glorious office of the Apostleship was freely bestowed upon the other Apostles, and my self by Christ; that according to that authority which Christ hath, and hath granted to us, wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith; Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel.

Vers. 6. Among whom are yee also the called of Iesus Christ.

Argum. 7. Amongst the Gentiles, to whom I am sent, you beleeving Romans are the chief, because you are ef∣fectually called by Christ, and to him are you subjected in obedience of the faith; Therefore ought you to receive this doctrine of the Gospel with all submission of minde.

Vers. 7. To all that bee in Rome beloved of God, called to bee Saints; Grace to you, and peace from God our Father, and the Lord Iesus Christ.

In the inscription of the Epistle, there remains the description and salutation of those to whom hee writes, wherein the Eighth Argument is contained, to this purpose.

You are the Beloved of God, effectually called, and in part sanctified, and heirs of grace and peace; so that I may justly in the Name of God, apply to you the bles∣sing of the Gospel, and wish you Grace (i. e. All good things which by way of Sanctification flow from the special favour of God.) Peace, (i. e. all those things which conduce to your happiness, either in this present life, or that which is to come) from God, through Christ the Mediatour, to bee communicated to you; Therefore ought you with all willingness of minde to hearken to my doctrin.

Vers. 8. First, I thank my God through Iesus Christ for you all, that your faith is spoken of throughout the whole world.

In the other verses of the beginning wee have his proc∣mial speech, whereof this is the scope,

Argum. 9. Throughout the world, the report of your faith is famous, which you yeeld to the Gospel, whereat I rejoyce, and give thanks to God by Christ our Media∣tour, for you all; Therefore you ought to attend to my Gospel with all readiness of mind.

Vers. 9. For God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you alwayes in my prayers.

Argum. 10. The care which I have of your salvation, and the desire I have of your good, will not let mee bee un∣mindful of you in my prayers, which because it cannot o∣therwise appear to you, I call God to witness, who best knows, with what sincerity of heart I serve him in the Ministery of the Gospel of his Son; Therefore ought you to obey mee in what I write to you.

Vers. 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.

Argum. 11. That I may bee profitable unto you, I do not onely not decline the labour of comming unto you, but I earnestly desire of God, that hee would at length grant mee a prosperous journey unto you, when it shall seem good to him; Therefore ought you willingly to hearken.

Vers. 11. For I long to see you, that I may impart unto you some spiritual gift, to the end you may bee esta∣blished.

Argum. 12. I am very desirous to see you, not that I might partake of your outward injoyments, but that I might communicate to you a fuller knowledge of the My∣stery of the Gospel, as some spiritual gift, whereby you may bee established in the faith against what ever ten∣tations; Therefore you ought willingly to entertain this doctrine.

Vers. 12. That is, that I may bee comforted together

with you, by the mutual faith both of you and mee.

Hee unfolds this Argument (lest it might seem arro∣gantly spoken) modestly intimating that hee was as rea∣dy to receive comfort and edification from their faith, as hee was to administer the same to them, from his.

Vers. 13. Now I would not have you ignorant, Bre∣thren, 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.

Argum. 13. Although I have been hitherto hindred from comming to you, yet after many impediments, I re∣sumed my purpose of comming unto you again, that, by the preaching of the Gospel, I might not onely confirm you in the faith and obedience of the Gospel, but might bee a means of converting some amongst you to the faith, even as among the other Gentiles I have gained some to God; Therefore ought you to hearken to my doctrine.

Vers. 14. I am debter both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

Argum. 14. By the office of my Apostleship, and the special command of Christ, I am a debter to all sorts of men to preach the Gospel; Therefore you ought to hearken to my doctrine.

Vers. 15. So, as much as in mee is, I am ready to preach the Gospel to you that are at Rome also.

Argum. 15. I have much respect to you Romans, and according to the liberty granted of God, as much as in mee lyes, I am ready to preach the Gospel no less to you, than to others, for your salvation; Therefore you ought to obey my doctrine.

Vers. 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.

I am not ashamed] Argum. 16. Although the Gospel which I preach is commonly dis-esteemed, and goes along with the Cross, yet because it is not mine, but the Gospel of Christ (holding forth that grace which by him is com∣municated unto us) honourable and glorious, whereof I am no wise ashamed; Therefore you ought to hearken to my doctrine.

Power] Argum. 17. Confirming what was said be∣fore; The Gospel which I preach is a powerful and effe∣ctual instrument of salvation to every one that beleeves, without exception of Nation, whether Jews or Gentiles, the Jews prerogative being regarded, to whom the Gospel ought first to bee preached, because of the Covenant long since made betwixt God and the Jews; Therefore you ought, &c.

Vers. 17. For therein is the righteousness of God re∣vealed from faith to faith; as it is written, The just shall live by faith.

Argum. 18. Confirming the former; In the Gospel which I preach is revealed and discovered the righteous∣ness of God from faith to faith, which before was hid un∣der Ceremonies and shadows; that is to say, That means of justifying sinners, which God himself hath found out, in which onely wee can stand before God, and in which alone hee is well pleased: To wit, the righteousness of Christ our Lord, which is made ours from faith to faith, i. e. from faith (increasing by degrees) from less to a greater measure; or from faith meerly, onely, and not of works; or our inherent righteousness; Therefore ought you to receive the things which I write; with all willing∣ness and submission of mind.

The second part.

Hee passeth to the second part of the Chapter, where∣in hee laies down a Proposition to bee confirmed in the following part of the Epistle, which is this, That Righ∣teousness which is revealed in the Gospel, is the Righteous∣ness of Christ, imputed to us by the grace of God, apprehend∣ed by faith alone, and not inherent righteousness in men, which is works. Or which is to the same sense, wee are justified by faith in Christ, and not by works.

The Arguments brought to confirm this Position are ten, whereof two are contained in this Chapter, one in the second, the rest in the third Chapter. To all which, this dis-junction is to bee premised. Either wee are justified by Faith, or Righteousness freely imputed, or by works, or inherent Righteousness.

The Just] Argum. 1. By the Righteousness of faith onely wee obtain life; Therefore by the righteousness of faith alone wee are justified; for by an indissoluble con∣nection Righteousness and Salvation are joyned together, and there is the same reason or ground of both. This Ar∣gument hee confirms by a Testimony, Hab. 2.4. Who rejects those as Hypocrites, from life, that trusted in them∣selves, or their own works, and the righteous by faith, hee pronounceth heirs of life onely.

Vers. 18. For the wrath of God is revealed from hea∣ven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness.

Argum. 2. Wee are so farre from being justified by works, that the wrath of God openly pursues the unjust and wicked works of all men, of the Gentiles and the Jews, to wit, of those that are out of Christ; Therefore wee are justified onely by the righteousness of faith, or the Righ∣teousness of Christ apprehended by faith, and through grace imputed unto us.

The Truth] Hee confirms this Argument by several parts; and first hee shewes the unrighteousness of men, in the example of the Gentiles, to verse 24. and the wrath of God poured out upon the wicked; and their unrighteous∣ness hee further shewes to the end of the Chapter. Hee proves the impiety and unrighteousness of the Gentiles, inasmuch as the wisest of men (to wit, the Rulers and Philosophers among the Gentiles) with-held the truth in unrighteousness, i. e. That true knowledge which they obtained from God (through unrighteousness, or the pra∣vity of their own will) they suppressed, and detained in themselves as a captive, whilst they neither communicated it unto others, nor shewed it forth in works of piety; Therefore they are all impious and unrighteous. This Ar∣gument is much to the purpose; for if this bee true con∣cerning the prime part of man-kinde out of Christ; 1 Con∣cerning the wisest Law-makers and Philosophers amongst the Heathens, much more is it true, touching the rest; for if the flower and principal part bee corrupted, what shall wee think of the dreggs and lower sort?

Vers. 19. Because that which may bee known of God is manifest in them, for God hath shewed it unto them.

20. For the invisible things of him from the Crea∣tion 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.

This Argument hee explains two waies; First, By shew∣ing, that the Gentiles had certain remnants of the light of Nature, concerning the worshiping of God; because that which may bee known of God by natural light, was mani∣fest to them, to wit, The Eternity▪ Power▪ and Divinity of God, with the rest of his Attributes, which are appre∣hended by the light of Nature, even from the Creation of the World, were manifested (by the things that were made) clearly as in a glass, that they could not plead ig∣norance.

Vers. 21. Because that when they knew God, they glori∣fied him not as God, neither were thankful, but be∣came vain in their imaginations, and their foolish heart was darkened.

22. Professing themselves to bee wise, they became fools:

23. And changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

Secondly, Hee explains the former Argument, by shew∣ing that the Gentiles detained and imprisoned the known

truth, partly, in that they gave not God the glory of his Attributes, and divine works, as also that they were not thankful for his benefits, which the light of Nature would have taught them. Partly, because they became vain in their imaginations, and deceived themselves, being blind where they seemed most of all to bee wise, leaving those true Principles concerning God, ••hrough their own false reasonings, they drew false conclusions about God, and the worshiping of him. Lastly, They apparently manifested their ingratitude and folly by their works; they framed the images of men and beasts, whereby they would represent God, or the properties of God, to the eye; thus, as much as in them lay, they changed the glory of God, dishonoured by so vile a comparison, into those abominable images.

Vers. 24. Wherefore God also gave them up to unclean∣ness, through the lusts of their own hearts, to disho∣nour 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.

The impiety and unrighteousness of men against God, being manifested in the Example of the Gentiles, hee shews the wrath of God to bee poured out upon the wicked; and withall the greatness of their iniquity, In that God gave them up judicially to their own affections, and most justly left them to themselves, for a punishment of their abominable Idolatry: That they which robbed God of his glory, might suffer in, and by themselves, the foulest ig∣nominy: And that they which changed the glorious At∣tributes of God into lying images (which are nothing less than what they are called) should change themselves in∣to beasts by their unbridled lusts. They are said to wor∣ship and serve things created, passing by the Creator: For although Idolaters seem, in the false representation of God by an Image, to intend him honour and worship, yet God altogether rejects that worship, and leaves it wholly to the Image or Creature, with whom hee will not by any means share his worship.

God is called in this place, Blessed for ever, that wee may know that the injurious carriage of Idolaters can de∣tract nothing from the felicity of God; But that his glo∣ry and blessedness will abide for ever, to whom wee all of us ought with the Apostle to ascribe it, saying, AMEN.

Vers. 26. For this cause God gave them up unto vile af∣fections; for even their women did change their na∣tural use into that which is against nature:

27. And likewise also the men, leaving the natu∣ral use of the woman, burned in their lust one toward another, men with men working that which is un∣seemly, and receiving in themselves that recompence of their errour which was meet.

In the Example of the Gentiles is propounded a further demonstration of mans unrighteousness, and Gods wrath against the wicked: To wit, that God gave them up ju∣dicially to the hands of their own lusts, and defiled spirits (who served their own corrupt affections in matter of Re∣ligion) that (against Nature) the men and women in their abominable Sodomitical filthiness (below beasts, in their unnatural lusts) by way of requital should debase themselves, who by their Idolatry had abased the glory of God, in resembling him to Creatures and fictions of their own.

Vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a repro∣bate mind, to do those things which are not convenient.

29. Being filled with all unrighteousness, fornica∣tion, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers,

30. Back-biters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to Parents,

31. Without understanding, Covenant-breakers, with∣out natural affections, implacable, unmerciful;

Hee proceeds further to manifest the unrighteousness of man, and the wrath of God; to wit, That God most justly gave them up to a reprobate mind, who refused to retain in their minds the knowledge of him, which by the light of nature was apparent in all the works of Creation, that being deprived of the use of common judgement, as if they had turned beasts, they ran mad into all wickedness against the Law of Nations and Nature, without the least shew of Reason.

Filled] That wee might not imagine them guilty of one fault onely, the Apostle reckons up a Catalogue of about three and twenty, with which these were filled, that were left to themselves.

With all unrighteousness] That is, with all unrighte∣ousness against their neighbour.

Fornication] Under this hee comprehends all unlaw∣ful lying of the Man with the Woman.

Maliciousness] That is, a desire to hurt, joyned with fraud and indeavour.

Wickedness] That is, a frowardness of mind, openly dis∣covering it self.

Malignity] That is, with roughness and harshness of manners.

Whisperers] Such as privily back-bite their neighbours, on purpose to dissolve the bonds of friendship.

Back-biters] Such as injure the reputation and fame of others.

Haters of God] Such are they, who (out of an evil conscience) will not endure to hear any thing of God.

Spightful] Such are those that are cruel, oppressing o∣thers by force.

Boasters] Such as make a shew of great matters.

Inventers of evil things] Such as devise new kinds of sins.

Without understanding] Such are they which are hur∣ried like brute beasts, without any shew of reason, which way soever their lust draws them.

Vers. 32. Who knowing the judgement of God (that they which commit such things are worthy of▪ death) not only do the same, but have pleasure in them that do them.

The last demonstration of mans unrighteousness, and the wrath of God in his justice leaving them to themselves, appears with a threefold aggravation. (1) They pra∣ctised the foresaid wickednesses against the dictate of con∣science; for they knew that those wickednesses were dis∣pleasing unto God. (2) They s••••ned against the knowledge of the judgement of God, and the due desert of sin; They knew them worthy of death that committed such things. (3) They themselves onely did not com∣mit such things, but (not onely by their silence, but con∣sent, flattery and authority) became Patrons to them that did, confirming and hardening them in their sins. This is the condition of the wisest men out of Christ, who are so farre from the righteousness of works, that they do nothing but abuse the known principles of Righteousness, provoke the wrath of God against themselves, and more and more pollute themselves with all manner of filthiness, to their fi∣nal perdition.