Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS VPON THE Epistle of PAUL the Apostle, to the ROMANS. (Book Romans)

CHAP. I.

OF the Epistle, and order of all Pauls Epistles, see my Treatise of Di∣vinity, Lib. 1. ch. 4. p. 70, 71, 72, 73.

The Epistle to the Romans, and the Gospell of John are the* 1.1Keyes of the New Testament. Cardinall Poole answered well to him that demanded what course should be taken in reading the Epistle to the Romans; First (saith he) begin at the twelfth Chapter, and read to the end and practise the precepts of repentance and mortification; and then set upon the former part of the Epistle, where Justification and Predestination are handled.

Vers. 1. Paul] Of his name see Beza on Acts 13.9 Calvin, à Lapide on this place. Paul is a Latin name, from Paulus, that is a little one; so the Romans were wont to call those which were of a lesser stature. Some think he had first this name given him, upon occasion of converting Sergius Paulus the Deputy, Acts 13.9, 12. before he was called Saul. Chrysostome writ eight Homilies in his praise, and usually cals him the Apostle. Hierome cals him the trumpet of the Gospel.

A servant of Jesus Christ] In the Old Testament those which were in great Offices were called the servants of the Lord, that is, of God; as Moses, Jos. 1.1. Joshua, Jud. 21.8. David, Psal. 131.10. Nehemiah, Nehem. 1.6. In the New Testament also Jesus Christ.

Called to be an Apostle] It is simply in the Greek called an Apostle; that is,* 1.2 made and appointed an Apostle. See Matth. 5.9.19. Rom. 7.3.

Separated to the Gospel of God] He alluded perhaps to the name of the Pharisees,* 1.3 which was à separando. The Pharisee was separated to the study of the Law; he being made a Christian was separated by God to the Gospel; separated from his mothers womb, to preach the Gospell to the Gentiles, Gal. 1.15.

Vers. 2. By his Prophets] The Apostle hath respect to the Oracles concerning Christ and his Kingdom, Gen. 3.15. Levit. 18.18. Esay 9.6. & 52.7. & 61.1. & 65.1. Jerem. 31.31.

Vers. 4. Declared] The word signifieth determined; and as it were by definitive sen∣tence concluded to be the Sonne of God.

With power] that is, powerfully, an Hebraisme; or miraculously, viz. by the resur∣rection of ••he dead, as is added; for this Greek word ordinarily signifies a miracle in the New Testament.

According to the spirit of holinesse] that is, By the force of the Deity sanctifying and quickning the flesh, he was raised from the dead, and so declared mightily to be the Sonne of God. As in the former by the words, according to the flesh, was signified the humane nature of Jesus Christ; so likewise by these words, ac∣cording to the Spirit,* 1.4 is here signified his Divine nature: which the Scripture sets forth by the word Spirit, 1 Tim. 5.16. Heb. 9.14. & 1 Pet. 3.18. The Apostle here cals this Spirit, the Spirit of holinesse; that is, the holy Spirit, according to the stile of the Hebrew. See Exod. 2.16.

Vers. 5. By whom we have received grace and Ap••stleship] that is, the grace of Apostle∣ship,* 1.5 by the figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 2.20: It is the Apostles stile to define his Apo∣s••leship by the name of grace, as after Chap. 12.3. & 15.1. 1 Cor. 15.10. Galat. 2.9. Ephes. 3.2, 8.

Vers 7. Grace to you, and peace from God the father, and our Lord Jesus Christ] the grace of God is that whereby be undeservedly favours us;* 1.6 but peace is a prosperous and happy successe of all things; this wish is also 1 Cor. 1.3. 2 Cor. 1.2. Galat. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Thess. 1.1. 2 Thess. 1.2. 1 Tim. 1.2. Tit. 1.4. almost exprest in so many words every where; so that it is a certain marke of Pauls genuine Epistles.

Vers. 8. I thank my God, through Jesus Christ] In whose Name all our prayers and thanksgivings ought to be presented to God,* 1.7 Ephes. 5.20. Col. 3.17.

Your faith is spoken of through the whole world] Miserum est fuisse felicem, as mise∣rable to have been faithfull. By these words is shewed the extent of the Roman Em∣pire, according to the stile and ordinary manner of speaking then. See Luke 2.1.

Vers. 12. By the mutuall faith both of you and me] that is, by the faith which you and I have in Jesus Christ;* 1.8 which the Apostle elsewhere cals the faith of the elect, and the common faith; and Peter stiles, the like precious faith.

Vers. 14. I am a debtor both to the Greeks and to the Barbarians] the Greeks and the Romans call those Barbarians which spake any Language but theirs;* 1.9 and conse∣quently those which were unskilfull in their languages and customes. By the Greeks he means the most polite Nation, and by the Barbarians the ruder, as the following words shew.

Vers. 16. The power of God] Not the essentiall power of God, but his organicall power; potentiae organon, or the great instrument of the power of God; it is called the arme of God, Esay 53.1. See 1 Cor. 1.17. Pareus. Or by a metonymie, the declara∣tion of his power. Faejus. whereby the preaching of the Gospell is made effectuall.

To every one that believeth] the Gospell is offered unto all, but it onely profiteth un∣to salvation those that believe;* 1.10 as a medicine is onely effectuall to those which re∣ceive it.

Vers. 17. The righeousnesse of God] that whereby we stand just and righteous in the sight of God.* 1.11 It is so called, 1 Decretoriè, 2 Revelatoriè, 3 Meritoriè, 4 Imputatoriè, 5 Approbatoriè. Walth. Harm.

Revealed] and made known to our hearts.

From faith to faith] that is, by such a faith as groweth and increaseth, from one degree to another.* 1.12

Vers. 18. The truth] that is, those true opinions which in their judgements they had conceived of God,* 1.13 and their duty to him.

Vers. 21. Became vain in their imaginations] Greeke, their practicall inferences and discourses. See Estius. He means it, of that world of pretences and allegations, where∣with they did make themselves believe that their Idolatry and other sinnes were no sinnes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may better be rendered discourses or reasonings; such as they made out of their principles, they had in their understanding.

Vers 23. And changed the glory of the uncorruptible God, into an image made like to cor∣ruptible man; and to Birds and fourfooted beasts and creeping things]He plainly alludeth to that phrase of the Psalmist, which saith, that the Israelites changed their glory into the similitude of a Calf that eateth Hay; when they should have conceived God to be so in∣finitely glorious that nothing could set forth his glory sufficiently: they conceived so basely of him, that they would even set up the Picture of an Ox to represent him. This is the Idolatry of the Papists in these daies, who picture God the Father like an old man, because of Dan 7.9. God the Holy Ghost like a Dove, because he appeared in that shape at Christs baptisme; and Christ like a Lamb, because of that place, Iohn 1.29. whence their agnus Dei.

Vers. 24. Wherefore God also gave them up to uncleannesse] The Apostle instanceth in two particulars of unnaturall uncleannesse, as self uncleannesse, vers. 24. that is, alone by themselves. So Beza and Theophylact understand it; that is,* 1.14 the first degree which is therefore unnaturall, because thou destroyest that which nature gave thee for propagation. Then secondly, unclean love of boyes, vers. 27. be it discovered in what dalliance it will, though not arising to an act of Sodomy.

Vers. 25. The truth of God]that is, those true opinions, and conceits they had of God.

Who is blessed for ever] When the Hebrews make mention of the true God,* 1.15 they are wont to adde Ha Baruc le gnolam. Benedictus sit ille in saecula. Let him be blessed for ever.

Vers. 27. Burned] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that word is emphaticall, expressing those prodigi∣ous and monstrous lusts of the Gentiles,* 1.16 proceeding from the fire of evill concupi∣scence, and deserving and forewarning hel-fire.

Vers. 28. They did not like] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes signifies to try or exa∣mine, 1 Thess. 5.21. Sometimes to approve and allow; so here it imports a not al∣lowing or regarding, or making that precious account of the knowledge of God.

Not convenient] The Greek word implies two things, Duty and decorum; that is, they ran wilfully into the grossest sinnes, contrary to all even naturall duty and de∣corum.

Vers. 29. Being filled with all unrighteousnesse] This is the genus, comprehending all those things which are after enumerated.

Fornication, wickednesse] In the Greek is an elegant paronomasia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our English renders the latter word wickednesse, not so fit here, 〈◊〉〈◊〉 being the purpose of the Holy Ghost to set down a particular vice; it may rather 〈◊〉〈◊〉 ••ranslated according to the etymon, troublesomnesse or a desire to procure trouble and molestation to another; therefore it is given to Satan, the troubler of the Saints of God, he is often called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that troublesome one.

Covetousnesse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an inordinate desire of having more wealth then the Lord allots us.

Maliciousnesse] that is comprehended under envy next following; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bet∣ter be rendred mischievousnesse.

Envy, murder] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As these words are alike in sound in the Greeke,* 1.17 so the vices are alike; and one often follows the other. Estius. See 1 Iohn 3.13.

Malignity] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking all things in the worser part.

Whisperers, backbiters] A backbiter speaketh evill openly of another; the whisperer, privily. Theoph. The backbiter intends to separate friendship, the other to hurt ones fame.

Ver. 30. Haters of God] with a hellish hatred; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.18 The word hath a passive termina∣tion

and signifies properly, hated of God; though words passive are sometimes actively taken, as 2 Pet. 1.3. And the Apostle here intendeth a Catalogue of the Gen∣tiles sinnes. Theophylact interprets it both waies.

Despightfull] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contumeliously, or insolently injurious.

Proud, boasters] The proud man boasteth of such things as he hath; the boaster, of that which he hath not, Oecumen.

Vers. 32. Who knowing the judgement of God] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated here judgement,* 1.19 signifies properly Law, Constitution, Ordinance; and in the Greeke version of the Old Testament, where it is very often used, it is ordinarily taken in this sense. By it here is signified the just will, law, and ordinance of God.

They which commit such things are worthy of death] that is, thou considerest that Hell and damnation is the issue and desert of sinne, and yet committest it.

But have pleasure in them that do them] or consent with them; so the Vulgar, but corruptly.

To sinne is of it selfe wicked, and worthy of eternall punishment; but to approve and defend his own and other mens sinnes, and to judge them well done; to applaud them in mind and judgement, and to be delighted with them, is a high degree of un∣godlinesse.

CHAP. II.

Vers. 5. TReasurest up wrath] that is, punishments and judgements the effects of it; alludes to Iob 36.13. the Greeke word signifies to lay up for to morrow.

Day of wrath] that is, of judgement. See vers. 16.

Vers. 6. Render to every man according to his deeds] The Papists * 1.20 infer merit of works from hence;* 1.21 but 1. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to render, signifies not onely a just retribution, but a gift of favour, as in that place, Matth. 20.8. 2. The Apostle saith, secundum opera, non propter opera; which notes the quality, not the proportion of their works; that is, good works shall be rewarded with glory, and evill with punishment.

Vers. 7. The best reading of these words is this, To them which by perseverance in wel-doing seek glory,* 1.22 honour, immortality, eternall life] that is, shall render eternall life to such: so divers interpret it. The word here used doth as well signifie perseverance and continuance, 〈…〉〈…〉; the meaning is, they which persevere and continue in good works. So Luke 21 19: Matth. 24.13. and the Apostle to the same purpose, Heb. 10 36. where he useth the same word. And in this sence Jerome taketh patience here.

Vers. 9. Tribulation and anguish] The first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies compres∣sion, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is used of the active pressing of the shoe; of the passive pressing of Grapes; metaphorically of affliction; especially in the books of the New Testament, and in Ecclesiasticall writers. The latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is properly a straightnesse of spirit;* 1.23 such as is wont to happen in diseases and terrours: Here it is taken meta∣phorically.

Vpon every soule of man] Here is a double Hebraisme: 1. Every soule of man, is put for the soule of every man,* 1.24 as in Chap. 1.18. Against all ungodlinesse and un••ighteous∣nesse of men, put for the ungodlinesse and unrighteousnesse of all men. 2. The word soule is put for person, as Gen. 12.5. & 14.21. & 17.14 & 36.6. & 46.26.

Vers. 12. Perish without Law] That is, without a Law formally published, not ma∣terially enacted; he speakes of the Gentiles, who had the Law witten in their hearts.

Vers. 14. Doe by nature the things contained in the Law] That is, by naturall strength.* 1.25

Vers. 18. And approvest the things that are more excellent] So the Greek word is taken Matth. 6.26. and Heb. 1.4. Some render it triest the things that differ,* 1.26 & ex ploras quae discrepant. Beza. Pareus. Acording to the former version some think (b) 1.27 that the A∣postle hath regard to the writings of the Rabbins and Doctors of the Jewes, which disputed exactly, and curiously, not onely of things lawfull, and unlawfull accor∣ding to the Law; but also of those things which according to it, were better and more excellent.

Vers. 21. Thou therefore which teachest another, teachest not thou thy selfe] That is, dost not thou live as thou teachest. Turpe est doctori cum culpa redarguit ipsum.* 1.28

Vers. 22. Thou that abhorrest idols, d••est thou commit sacriledge a 1.29] Sacriledge is (if not worse) yet as bad as idolatry; as if, Paul held as good a false religion, as a spoiling religion.

CHAP. III.

Vers. 2. CHiefely] This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erasmus taketh to signifie the order of the Apostles speech, as before cap. 1.8.* 1.30 But there the Apostle beginneth his Epistle, which he doth not here; this word first here signifies chiefe, that this was the chiefe priviledge and immuity which the Jewes had, the oracles of God] so the Lxx. calls the word of God, Psal. 11.7. and 17.31. and 106.11.

Vers. 3. The faith of God] That is, his constancy and fidelity in keeping his promi∣ses Psal. 33.4. fides quia fit quod dictum est. See 23. Matth. 2.3.

Vers. 4. Let God be true] First let him be acknowledged such a one; he is true, not onely effectivè; because he performed his promises which he made to Abraham con∣cerning the land of promise, & Christ; but essentialiter, he is true and constant in him∣selfe. And maist overcome when thou are judged] Psal. 51.4. here the Apostle followeth the LXX. and changeth the testimony for illustration, for they who are pure, over∣come in judgement.

Vers. 5. J speak as a man] q.d. Every naturall man is apt to thinke and speak so.

Vers. 9. We have before proved] We have pleaded it at the Judges Barre; and have convicted them.

Vers. 12. They are altogether become unprofitable] viz. to good; that is, they are wholly alienated from good, and made incapable to doe it:* 1.31 this is taken out of the 14. Psal. 3. where the Hebrew word signifies, they are become stinking, but the Apo∣stle followed the Greek version; and a stinking thing is also odious and unprofitable for any service.

Vers. 13. Their throat is an open sepulchre] Throats like a sepulchre, sending out rotten, and unsavoury communication, (a) 1.32 or words tending to devoure.

When the grave is shut up, we see nothing but green grasse; but when rotten bones

appear, a filthy stink comes out. With their tongues they have used deceit] flattering, faun∣ing and dissembling;* 1.33 the poyson of aspes is under their lips,] First, it stings, and wonder∣fully torments a man. 2. Is incurable.

Vers. 14. Cursing and bitternesse] That is, sharp and furious inprecations, and revilings.

Vers. 15. Their feet are swift to shed bloud] In aptnesse to oppresse, hurt and grind all one hath to deale with.

Vers. 16. Destruction and misery are in their wayes] That is, their designes and actions tend to destruction and misery,* 1.34 and produce it to themselves and their neigh∣bour.

Vers. 19. Now we know, that what things soever the Law saith, it saith to them who are under the Law: that every mouth may be stopped, and all the world may become guilty before God] It is a speech taken from a malefactor arraigned, when the Judge objecteth, what say you? this, and this treason is witnessed against you; the poore man standeth speechlesse and dumbe, his mouth is stopped.

Vers. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight] The Greek is, All flesh shall not be justified in thy sight by the deeds of the Law] The meaning is, none shall. The word all joyned with the negative, is often according to the Hebrew (a) 1.35 phrase put for none.

* 1.36No flesh] Flesh by double figure b 1.37 is put for man, flesh for the body it being the matter of it; and that again as a part for the whole man.

Vers. 21. The righteousnesse of God] Either because he is the founder and contriver of it; or because he bestowes it and gives it unto men; or because it is the righteous∣nesse onely that will stand and hold out before God;* 1.38 or by way of opposition to the righteousnesse of the Law, which may well be called the righteousnesse of men.

Vers. 23. All have sinned, and come short of the glory of God] All] That is, all Na∣tions, Jewes and Gentiles; that the Gentiles sinned against the Law written in their hearts, the Apostles proved in the first Chapter; that the Jewes sinned against the Law, written in the Book, he proves in the second Chapter; so in this Chapter v. 9. Secondly all, that is, all persons young and old, 5. Chap. 12.14. verses, have sinned] the Greeke word signifies to misse the mark, and come short.] Greek, faln back, left behind, the word signifies b 1.39 them which are left behind in the race, and are not able to rune to the mark; the glory] that is, the glorious Image which God stamped on man at the Creation, which consisted in knowledge, righteousnesse, and true holi∣nesse, and dominion over the creatures; or the glory of heaven, which should have been the end of their obedience.

* 1.40Vers. 24. In this and the next verse, is described the great benefit of justification in all the causes of it. Being justified] That is, declared to be just, or absolved before God. The whole Act of our Justification is described in Law Termes; the sinner is the guilty person; the plaintiffe, or accuser the Devill; the witnesse conscience, the advocate Christ; the Judge God.

This Justification is described. 1. From the efficient cause by his Grace] by grace here is not meant a meere outward proposing of the word of God as Pelagians say; nor any inward work of holinesse in us, as the Papists; but the goodnesse and love of God without us. 2. Impulsive, either. 1. Internall implyed in the word freely, it is op∣possed to merit or dignitie here. 2. Externall, the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud.] 4. The finall cause, to declare his righte∣ousnesse for the remission of sinnes past, freely.] First, without cause or merit, so Iohn 15.25. Secondly, without price, 10. Matth. 8. vide Gerh. in loc. by his grace] that is, the free favour of God.

Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud] 1. God hath made Christ the mercy ••eat. 2. Under the Law it was but the type & figure of him, they that would obtaine any mercy from God, must seeke it in and through him onely. Secondly, now by the ministry of the Gospell, the Lord hath set forth this mercy seat openly to the v••ew of all men, all men may have accesse unto it; in the Law it stood in the holy of holies within the vaile, and the High Priest onely had accesse unto it, and but once a yeare. 3. No man may come to the mercy seat; nor hope to hude mercy with God through Christ, but onely by faith in his bloud, as Levit. 16.17. Mr. Hildersam on Psal. 51.7. vide Bezam.

A Propitiation] So we read it, but rather a Propitiatory: the same Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Septuagint used for the Jewes Propitiatory. See 25. Exod. 22.

Vers. 31. We establish the Law] The Law is established by the Gospell.* 1.41 1. By ap∣prehending Christs righteousnesse for the perfect obedience unto it, and fulfilling of it by our surety. He hath fufilled the precept, and satisfied the curse. 2. By our own inchoate obedience unto it, which by meanes of the Gospell being a quickning Spirit, we are enabled unto.

CHAP. IV.

THe Papists oppose the imputation of Christs righteousnesse to us, and cavill at the very word imputation, calling of it justiriam putativam and a new no righteousnesse; yet Paul useth the word ten times in this Chapter, and in the same sense that we take it, verses 3.4.5.6 8.11.22, 23, 24.

Vers. 5. That justifieth the ungodly] Not in their sins, but from their sins, through Christ; God doth justifie the ungodly, as Christ doth save sinners in sensu diviso, that is not while they are ungodly, no•• while they are sinners; but when they have for∣saken their wicked wayes, and turned to the Lord, by true and sound repentance. This place must not be understood simply of such one that doth nothing at all; but respectively of such a one as doth not rest upon his workes, nor rely upon his righte∣ousnesse; but renouncing his own workes, doth cast himselfe upon the free grace of God. 2. Ungodly is not used in the common sense,* 1.42 for one that hath no good∣nesse in him at all, but in a limited sense, viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification; the propo∣sition is drawn from the instance of Abraham, a man not altogether void of workes and righteousnesse, His faith is counted for righteousnesse] Faith is accounted for righteousnesse without our merite; for the merites of Christ which are not inherent in us; but are communicated unto us by his Spirit; whereby we are made members of his body, and partakers of his righteousnesse.

Vers. 11. A seale of the righteousnesse of faith] Circumcision is a signe,* 1.43 in regard of the thing signified, a seal in regard of the Covenant made betwixt God and man; of righteousnesse] not our own, but that of Christ both active and passive; faith as the instrument makes the righteousnesse of Christ ours, by imputation.

Vers. 15. The Law worketh wrath] That is, manifests it; and so when it brings it unto light, it semes to have effected it.* 1.44

Verse 18. Against hope] Of sense and reason; beleeved in hope] of Gods word, that is, he conceived firme confidence in heart, of the truth and power of God, which is manifest by the Antithesis.

Vers. 19. And being not weake in faith, be considered nor his own body now dead,* 1.45 when be was about an hundred yeeres old.]

Vers. 20. He staggered not] The Greek word in other places is translated doubting, nothing doubting, but the same word is also translated discerning 1 Cor. 11.29.

* 1.46Vers. 21. Being fully perswaded] There may be a full assurance of faith respectu objecti, viz. the goodnesse, truth, and power of God; but not respectu subjecti, as it is in us, in regard of our corruption. It is a metaphore taken from ships that come in∣to harbour with full saile.

Vers. 25. Was raised againe for our justification] Christ paid our debt when he di∣ed, and cancelled the bond on the Crosse. But in his resurrection he received an ac∣quittance, as it were a discharge was given then. 53 Esay. 8.

CHAPTER. V.

Vers. 1. BEeing justified by faith] That is, Christs righteousnesse made ours by faith.* 1.47

Vers. 2. In hope of the glory God] That is, that we shall partake one day of his glory.

* 1.48Vers. 5. The love of God] That is, the sense and feeling of Gods love to us. See 8. verse, shed abroad in our hearts] the Greek word signifies powred out, a speech borrowed from one licour infused into another; as hot water powred into Beere, changeth not onely the colour, but nature of it. It notes the abundant manifestati∣on of Gods love toward us.

Vers. 7. For scarcely for a righteous man will one dye] That is, an innocent, godly man.

Peradventure for a good man some would even dare to dye] Would, and peradventure, and even dare; he speakes warily.

A good man] That is, a usefull serviceable man; a man whose life and labour bene∣fits many; or one that hath shewed a great deale of goodnesse to us.

* 1.49Vers. 8. Commendeth] That is, maketh known.

* 1.50Vers. 12. By one man] That is, Adam, sinne entred into the world, and death by sinne] Sinne brought death into the world, either meritoriè as it deserves wrath; or privativè as it takes away the power of the Law to conferre life, passed upon all men] as the mur∣raine infects the whole flock; sinne and the curse seizeth upon all the whole world, as well as Adam and Eve.

For that all have sinned] Or in whom as Beza. viz. That one man, as the stock of mankind▪ the sense comes all to one; in Adam legally as they stood under his Cove∣nant; in him naturally as they bear his Image.

* 1.51Vers. 13. Sinne is not imputed where there is no Law] Sinne was imputed before the Law of Moses was given, all were not righteous before; but either it was not imputed by God eomparativè, because men sin'd against a lower light, or rather man did not impute sinne to himselfe, till the Law came.

Vers. 14. Neverthelesse, death raigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression] There is a twofold interpretation of this place: 1 Some * 1.52 understand it of Infants which never committed actuall sinne, as Adam did. Others a 1.53 say it is spoken of the Heathens, which had not a clear know∣ledge of Gods law and will, as Adam had: But this proves not the Apostles intent; which is to shew that the guilt of the first sinne was imputed to the world. The former exposition is the better. As the second Adam conveys not onely grace by regeneration, but righteousnesse by imputation: so the first Adam sinne not onely by propagation, but imputation.

Who is the figure of him that was to come] That is, the first Adam, of Christ the se∣cond Adam.

Vers. 15. But not as the offence, so also is the free gift] In this verse, and 16, 17, 18 ver∣ses, Christ is called the gift of God, and the free gift of God, five times. See Esay 9.6. He is called the gift of God by an excellency, John 4 10.

Hath abounded unto many] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, redundavit, was plentifully powred out; a metaphor from waters over-flowing.

Vers. 18 As by the offence of one judgement came upon all] Judgement, reatus. Beza, Pareus, Calvin; but the judgement of God supposeth a guilt.

Vers. 20. Where sinne aboundeth] that is, the knowledge and feeling of sinne.

Grace] the free imputation of Christs righteousnesse.

CHAP. VI.

Vers. 4. BVried with him by baptisme into death] Baptisme is an instrument not onely of thy death with Christ, which is the killing of sinne; but also of thy buriall with him,* 1.54 which is a perpetuall mortification or abiding under that death. He alludes to the manner in which baptisme was then administred; which was to strip them naked whom they baptized, and plunge them in the water; after which they put on new garments. Whence those manners of speaking used in Scrip∣ture,* 1.55to put on Christ, to put off the old man, and put on the new.

Vers. 6. Might be destroyed] or, weakned; and the strength of it broken, made fruitlesse and uneffectuall: for so the word signifieth.

Vers. 11. Reckon ye] make account, conclude thus; so the same word is used, Rom. 3.28.

Vers. 12. Raigne] It is the observation of Chrysostome and Theodoret upon the words, the Apostle did not say, Let not sin tyrannize; for that is sinnes own work,* 1.56 and not ours, Rom. 7.20. All the service which is done to a tyrant is out of violence, and not out of obedience. But he saies, Let it not Reigne in you; for when a King reignes, the Subjects do actively obey and embrace his command:* 1.57 whereas they are rather pati∣ents then agents in a tyranny.

In the lusts thereof] By lusts here are meant the flames and motions of lust,* 1.58 spring∣ing from the fountain of originall sin.

Verse 13. But yeild your selves unto God] The Greek signifies properly to present our selves unto God; or, to tender our service and duty unto him. In which words he alludes to the manner of the Old Testament; when a man offered any Sacrifice for himselfe, he brought the beast into the Temple, or the Tabernacle, and set it before the Altar in token that he did resigne it unto God.* 1.59

Vers. 14. For ye are not under the law] As a Covenant,* 1.60 whether we understand it of its condemning or irritating power. Ye are not under the law irritating corruption, and compelling to duty: but under the law subduing sinne, and sweetly leading you on in all the waies of God.

Vers. 17. That form of doctrine which was delivered you] or, into which ye were deli∣vered;

so the Greek imports. The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children;* 1.61 as if they were cast into it as into a mould, and came forth bearing the stampe and figure of it.

* 1.62Vers. 19. I speak after the manner of men] So Beza, and we, I speak some humane thing. Humanum quiddam dico. Erasmus.

And to iniquity unto iniquity] By the former iniquity is meant originall and habi∣tuall sinne; by the latter actuall sinne, as the fruit of the former.

Vers 20 The servants of sinne] A servant hath two properties: 1 He is subject; the master is above him, orders him, appoints him his work. 2 He dwels in the house with him.

Vers. 21. For the end of those things is death] That is, the reward; because it is the end of the work.* 1.63 And in this sense this word is used, 2 Cor. 11.15. Phil. 3.19. 1 Pet. 1.9.

Vers. 22. I delight in the law of God after the inward man] That is, so far as I am re∣generate, and have a new principle of grace within me.

* 1.64Vers. 23. For the wages of sinne is death] The word in the originall signifieth pro∣perly victuals, because victuals was that which the Roman Emperours gave their Souldiers as wages, in recompence of their service: but thence the word extends to signifie any other wages or salary whatsoever. By death we must understand a dou∣ble death both of body and soule. But he doth not say, the wages of our righteous∣nesse is eternall life, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The gracious gift of God, through Jesus Christ. We attain not eternall life by our own merits, but by the free gift of God; for which cause also he addeth, by Jesus Christ our Lord. Behold (saith Cajetan, in loc.) the merit, behold the righteousnesse, whose wages is eternall life; but to us, in respect of Jesus Christ it is a free gift. What could Calvin, or any Protestant have said more?

CHAP. VII.

Vers. 2. FOr a woman which hath an husband, is bound by the law to her husband, so long as he liveth, &c.]* 1.65 The Law is the husband, say Calvin, Estius, and the most ancient Interpreters; others, sinne in the dominion: But it is not much mate∣riall whether we understand it of the Law irritating sinne, or of sinne as irritated by the law.

Vers. 7. I had not known sinne, but by the Law] That is, effectually; (for by nature he knew many sinnes) or, to my good and comfort. For I had not known lust] meaning the motions of originall concupiscence had been sin.

Vers. 8 But sinne taking occasion by the Commandement, wrought in me all manner of concupiscence] Sin takes occasion from a threefold power in the law: First, The con∣vincing, or discovering power of the Law, as it is a Glasse; as to sweare, or the like, though there be no pleasure in it, because the Law forbids it. 2 It blinds a man. 3 It minceth it, thou shalt not forsake thy father or mother, except it be Corban. 4 Takes occasion to hate the light. Secondly, from its restraining power, as it is a bridle: 1 Lust then spreads the more inwardly. 2 It is inraged by it, acts with the more violence; Let us break their bonds. 3 It improves it; as the sight of an enemy stirs up a mans courage. Thirdly, it takes occasion, by the condemning power of the Law; we can be but dam∣ned, Let us eat and drinke, &c. 2 It takes occasion thence to drive men into despaire. 3 Drives a man to self-murder, as Judas. 4. Drives a man to blasphemy; as Spira and the damned in Hell.

For without the Law sinne was dead] No more to me then a dead thing; it never troubled me.

Vers. 9. For I was alive] In performances, Phil. 1.6. presumption, hope, expectation, Acts 26.9.

Without the Law] not in the literall, but spirituall sense; once, in the state of my unregeneracy.

But when the Commandement came] in the spiritualnesse of it, and I saw in some measure its holinesse, Sinne revived] That is,* 1.66 the guilt of it was discovered to his conscience; And I dyed] I began to see I was in the State of death.

Vers. 13. That sinne by the Commandement might beceme exceeding sinfull] That is, when the Commandement was cleared to me, then I saw that I was extream sinfull; or, felt the violent motions of my sinne.

Vers. 15. For that which I doe I allow not, &c.] The Apostle speaking of the frail∣ties and infirmities that were in himself, and the rest of the faithfull, giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne. The first is in this Verse, What I hate (saith he) that I doe.* 1.67 He was convinced in his judgement that it was a sinne, and therefore hated it. The second is, Vers. 19. The evill which I would not, that I do. His will, the purpose and resolution of his heart was against it. The third is, Vers. 24. O wretched man that I am who shall deliver me from the body of this death! He was much troubled and grieved when he was overtaken with it. The fourth and last is, Chap. 8. vers. 1. They that are in Christ Iesus walke not after the flesh. It is not their custome and ordinary practice to do so.

Vers. 16. I consent unto the Law] Gr. I speak together the same thing that the Law doth.* 1.68

Vers. 18. To will is present with me, but how to perform that which is good I finde not] He signifieth that he could begin good things, but not perfect them,* 1.69 and go through stitch.

Vers. 19. For the good that I would doe, I doe not] He speaketh of the inward endea∣vours of his heart.* 1.70

But the evill which I would not that I doe] meaning, in respect of the corruption of his nature.

Vers. 20. Now if I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me] If against my generall purpose I sinne against God; and be sorry for it, and displeased with my selfe because I cannot obey God in that perfection I desire, it is no more I that do it, but sinne that dwelleth in me.

Vers. 22. For I delight in the Law of God, after the inward man] Yet Vers. 23. Paul resisteth the Law of God. Answ. This is an opposition in the same person,* 1.71 but not in the same part; according to the Spirit he delights in the Law, according to the flesh he rebelleth against it.

Vers. 23. Bringing me in captivity to the law of sinne] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It signifieth one taken with the point of a Speare or Sword; or with a bloody weapon: from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cuspis, mucro, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, captivus; so is the word Luke 21.24. Because (as a Law) sinne doth exercise power over all the faculties of the soule,* 1.72 and members of the body.

CHAP. VIII.

Vers. 1. THere is no condemnation to them that are in Christ] Peter Martyr here well observeth the wisdom of the Apostle, who before speaking of the humane infirmities, and of the force of sinne in our members, gave instance in himselfe, that no man, though never so holy, should be thought to be freed altogether from sinne in this life. But now comming to set forth the priviledge of those which are in Christ, he maketh it not his own particular case, but inferreth a generall conclusion,

that there is no* 1.73 condemnation, not onely to him, but, not to any that are in Christ Jesus. Cajetan saith falsely, when he saith, there is nihil damnabile: It is not said (saith Mr. Perkins) they do nothing worthy of condemnation; but thus, there is no condemnation to them being in Christ, though they deserve it never so much. There is a freedome both from the guilt and punishment of sinne, to them which are in Christ; i.e. which believe, are one with Christ, all his members, and so are effectually called. Who walk not after the flesh, but after the Spirit] Walking a 1.74 is not now and then to make a step forward, but to keep his ordinary course in the way of godli∣nesse. Flesh] that is, the corruption of nature. Spirit] that is, the grace of regene∣ration; live according to the motion and guidance of it.

Vers. 2. For the Law b 1.75 of the Spirit of life in Christ Iesus] that is, the grace of holi∣nesse in the humane nature of Christ, which upon our union with him is by the holy Ghost conveyed unto us; meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death. By the law of sinne is meant, the life and power it hath in it selfe to make guilty in Gods sight, and binde over to punishment. As if he had said, of like things and persons there is the like consequence; my infirmities are not imputed unto me to death; no more shall yours. The Apostle, as in the former Chapter, vers. 24. so here, speakes in the sin∣gular, of himself; teaching us by his own example, and every true Christian to apply the benefits of Christ to himselfe.

Vers. 3. For what the Law could not doe, in that it was weak through the flesh] that is, justifie us; God sending his own sonne in the likenesse of sinfull flesh] that is, in the hu∣mane nature subject to passions and infirmities. The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh, but a similitude and likenesse onely: But Basil well answereth them, That this word, similitude,* 1.76 is not simply to be referred to flesh; but, to sinfull flesh: for Christ was like unto us in all things, sin onely excepted.

And for sinne condemned sin in the flesh] that is, Christ in his flesh being made a Sacrifice for us upon the Crosse,* 1.77 did beare the punishment due unto our sinne; So God condemned sinne in the flesh of his Sonne; that is, paenas peccato debitas exegit, he did exact punishment due unto our sin. Pareus.

Vers. 4. That the righteousnesse of the Law may be fulfilled in us] i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his mem∣bers, which walke not (as also he had said in the first verse) after the flesh, but after the Spirit.

Vers. 7. The carnall mind is enmity against God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word signifieth the act of a carnall mind, comprehending thoughts, desire, discourse. Pareus well no∣teth, that he useth not the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth prudence it selfe, least he should seem to have condemned that naturall gift and faculty; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which no∣teth the act rather and execution of that faculty: and he addeth to it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the flesh, not condemning all prudent actions, but such as proceed from the pravity of the flesh. The wisdome of the flesh, that is, mans best things, his best thoughts and affec∣tions, the best inclinations and motions of the minde of a naturall man, are not onely enemies, but even enmity against God. Not an enemy, as the vulgar Latine readeth it. Hereby is expressed the irreconcilable enmity between the flesh and the Spirit; for an enemy may be reconciled, but enmity can never be reconciled.

Not subject] That is, according to an ordinate and godly subjection, as the word signifies.

Vers. 8. So then they are in the flesh cannot please God] Pope Syricius wickedly ap∣plyed these words of Paul to wedlock; but to be in the flesh, signifies not to be in wedlock, but in the state of nature received by carnall generation; and not be re∣newed by the Spirit, as the next verse sheweth: The phrase is significant,* 1.78 noting a man drownd in corruption. We say of a man overcome of anger, he is in heate; of a drunkard, he is in drink.

Vers. 9. If so be that the spirit of God dwells in you] The word is causall or conditi∣onall. If, not that he doubteth but that he is plainly confident. Dwelling meanes two things. 1. The holy Ghost doth abide in them, not for a time onely, but for ever; for the word noteth perpetuity.* 1.79 2. That the Holy Ghost hath the full di∣sposition of the heart; as when a man commeth to dwell in a house, whereof he is Lord, he hath liberty to govern it after his own will.

None of his] His Creature, but not his Disciple.

Vers. 10. The Body is dead because of sinne: but the Spirit is life, because of righteous∣nesse] Body is the mortall part of a man, which is subject to death; Spirit is the in∣ward part of a man, viz. His soule regenerate, which liveth by faith; that is, now for the present, the Spirit liveth by grace; as the just is said to live by faith; and that al∣so is a pledge of life everlasting afterward.

Vers. 13. If ye through the Spirit, doe mortifie the deeds of the body, ye shall live] 1. Eve∣ry man must be an agent in this businesse, and not a patient onely; if (yee) doe mortifie, a man must do it himself. 2. There must be a true hatred to sin, and that is ever to death; he must strike it to the heart. 3. There is a slaying of every sin; the deeds of the body. That is, all the evill lusts, and affections. 4. A killing of sinne by true weapons, by the Spirit.

Vers. 14. As many as are led by the Spirit of God] It is not said ruled but led, plus est agi quam regi; when one is ruled by another, he acts himselfe,* 1.80 and his own action is seene; when he is led by another, though he may act himselfe, the others action is more seen then his.

Vers. 15. The Spirit of bondage] Not bondage to sinne, but by it.

Whereby we cry Abba (a) 1.81 Father] The reason of the gemination, is not barely by way of exegesis; but to shew that not onely the Jewes, but the Syrians, the Greeks, and Latines, should call God Father. 2. To shew the intensenesse, and fervour of af∣fection. There is the gift of prayer, and the Spirit of prayer; our prayers proceed from a Spirit of prayer, when our hearts are filled with holy longings and desires, af∣ter the things we pray for beyond our words; the spirit of supplication sets the regene∣rate part a work: here is not a calling onely, but a crying, which notes earnestnesse. 2. The petition Father, Father, notes vehemency of affection. 3. It is a repetition in severall languages, Syriack, and Greek, Abba Father.

Vers. 16. The Spirit it selfe beareth witnesse with our Spirit] We have two witnesses joyning together their testimonies to assert this truth,* 1.82 that we are the Sonnes of God; viz. our Spirit, and the Spirit of God, that witnesse of our Spirit; That is, our conscience is the first, the Spirit of God is the second. His work is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to witnesse together with our Spirit; That is, to confirme and rati∣fie what that hath asserted. Mr. Bedford against Antinomianisme. Chap. 5.

Vers. 17. And if Children, then heirs, heires of God, and joynt heires with Christ] Chrysostome observes three notable passages of honour; every one rising by degrees, above another. 1. We are not onely Children but heires. 2. Not heires to any mortall man, but to the immortall God. 3. Not basely associated in this our inheritance; but are coheires annexed to Jesus Christ.

Vers. 18. I reckon] The Greek word signifies. I conclude upon an argument.

Are not worthy] The words in the originall are, not worthy to the glory; or not worthy to be compared to it. The Greek work signifies, they are not to be put in the bal••ance * 1.83 with the glory of heaven; a word taken from a ballance. These suffe∣rings which the godly sustaine, are not worthy of; or not worthy to be compared, or comparable, or equall in worth to the glory, which shall be revealed in us, or upon us.

Vers 19. For the earnest expectation of the Creature waiteth] The expectation of the Creature expecteth,* 1.84 an Hebrew Pleonasme, to expresse the continuall desires, and ex∣pectation of the Creature. That is, as some (b) 1.85 expound it; the godly waiteth for the manifestation of the sonnes of God; that is, of themselves; as the Lord reigned Brimstone from the Lord; that is himselfe; it being an Hebraisme to put the Antecedent sometime in place of the relative.

Vers. 20. Vanity] Of service, was constrained by God to serve unregenerate men.

Vers. 21. The bondage of corruption] Some say of dissolution, others of subje∣ction; they are made serviceable to the lusts of unregenerate men.

Vers. 22. Groaneth] As one pressed with a burden desireth to be eased. Travelleth in paine] As a woman in travell to be delivered.* 1.86

Vers. 23. Which have the first fruits of the Spirit] Which are but as a handfull of Corne, in respect of the whole Corne-field.

* 1.87Vers. 24. We are saved by hope] That is, We are so assured of our salvation, as if we possessed it already.

Vers. 26. Also helpeth our infirmities] Helpeth together. The word signifies such a kind of helping; as when a man takes a thing (as Timber or the like) at the other end, or the other side; one man standing the one way, and the other the other way; or one taking up one end, and the other the other end; that is the meaning of it.

Vers. 28. We know] That is, Not onely I, and you; but all the faithfull people of God,* 1.88 have great proofe of it, by daily experience: that all afflictions (for of them specially he speaketh) how many or great so ever they be) shall by Gods blessing procure, and further our chiefest good; that is the happinesse of our soules.

* 1.89Vers. 29. Whom he did foreknow] By prescience here we understand not simply the foreknowledge of God; but his fore-acknowledging, which is a knowledge with approbation.

Vers. 30. Moreover, whom he did predestinate, them he also called: and whom he called them, he also justified, &c.] The Apostle compares the causes of salvation, to a chaine of many Links; whereof every one is so coupled to the other, that he which takes hold of the highest, must needs draw the rest with him.

Vers. 31. What shall we then say to these things?] The Apostle having set forth the great mystery of the love of God to us in Christ,* 1.90 concludeth (as some conceive) like an oratour. As if he had said, Here is a subject about which much might be said; but we had need bee very carefull, how and what we say about it. No man, no not the tongue of an Angel is sufficient to deliver, and unfold these secrets: such love, such goodnesse are beyond words. Mr. Caryll on 11. of Iob. 2.

Who can he against us] He meanes not in their affection, to oppose or work our annoyance; but to hurt us, 1 Pet. 3.13.

Vers. 32. Delivered him up for us all] That is, for us who have all things given with him, all such as are chosen, justified, and shall never be condemned as in the next vers.

Vers. 33. Who shall lay any thing to the charge of Gods Elect] Or put in any accusation against them; the Greek word signifies in jus vocare, to call into the Law. It is a law-custome to clear men by Proclamation; if one have been indicted at the As∣sizes, and no Bill brought in against him; there is an O yes made; If any have any thing to say against the prisoner at Barre, he should come forth, since he stands upon his freedome.

Vers. 34. Who is even at the right hand of God, who also maketh intercession a 1.91 for us] By appearing in heaven for us; and by willing that that his merits should be effectu∣all unto us.

Vers. 35. Who shall separate us from the love of Christ?] By this interrogation, the Apostle doth more emphatically deny, that any thing whatsoever,* 1.92 shall be able to se∣para••e us from Christ, then if in plaine termes he had said, as after he doth; no∣thing whatsoever is able to separate.

Shall tribulation] The word signifies any thing that presseth or pincheth us: Di∣st••esse.] The word is translated from the straightnesse of the place, to the estate of the mind, 2 Sam. 24.14. persecution] when we are pursued from one place to another, and banished; famine and nakednesse] which follow the banished.

Vers. 37. We are more then Conquerers] We doe over overcome, Super superamus,* 1.93 That is, triumph, or overcome before we fight; or are more then conquerers in them, because we are Conquerers by them.

Vers. 39. For I am perswaded, that neither death, nor life, &c.] Whereby he meaneth all the faithfull and Elect; and by the love of God; not our love towards God, but Gods love towards us; the Apostle speakes before of Christs love to his chosen; and himselfe expounds it of Gods love to us in Christ, vers. 37. The ground on which the Apostle builds this assurance, is not any speciall revelation; but such a founda∣tion as is common to all the faithfull, as appeares,* 1.94 v. 32, 33 34 the faith of every Chri∣stian is in nature all one with Pauls, though not in measure and degree; and as effe∣ctuall to save him as Pauls was. The Apostle proves that neither life, that is, the pleasures of life; nor death, that is, the paines and terrours before, as well as the stroke of death it selfe; nor things present, that is, evils of sense; nor things to come, that is, evils in expectation; nor height of prosperity; nor depth of adversity; nor any thing else can separate us from the love of God; That is, the love wherewith he loveth us in Christ.

CHAP. IX.

Vrs. 1. I Say the truth in Christ, J lye not] This duplication of contraries, is used for the more force, and to shew his sincerity.

My conscience also bearing me witnesse in the holy Ghost] That is, the Holy Ghost who is privy to my conscience bearing me witnesse; or my conscience which the Holy Ghost is privy to.* 1.95

Vers. 3. My brethren my kinsmen according to the flesh] That is, the Israelites; mean∣ning for the advancement of Gods glory, in their calling and salvation.* 1.96

Vers. 4. Who are Israelites: to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises] There are 7. priviledges. First, they were Israelites; that is, of the posterity of Jacob called Israel. The second is adoption; in that they were reputed, and called the children of God; not the inward and spiritual adoption spoken of Iohn 1.12. but the federall outward, Exod. 19.5. Thirdly, they had the glory of God; that is, the mercy seat; (a) 1.97 the pledge of Gods presence. The fourth is the Covenant, Covenants Greeke; that is, the two Tables of the Covenant, Heb. 9.4. Fifthly, the giving of the Law, viz. of the judiciall, and ceremoniall Law. Sixthly, the worship of God, the publike solemnity whereof was tyed to the Temple at Jerusalem. Seventhly, to them pertained the pro∣mises made to the Patriarkes, touching the Messias. Perkins.

Vers 6 The word of God hath taken none effect] That is, then the Covenant made with the forefathers is void, if the Jewes be rejected.

Vers. 11. Neither having done any good or evill] That is, before he considered of their good or evill; in his decree he decreed to love Jacob, and hate Esau. Mr. Perkins.

Vers. 12. Questio est, an Paulus Histo••icè locum acceperit de duobus populis, & externis praerogativis, an mysticè de duo∣bus ipsi•• fratribus in particulari, & eorum descrimine ratione salutaris gratiae & ultimi finis.

* 1.98Vers. 13. J have loved Iacob, and hated Esau] There is a two fold love in God. 1. Amor benevolentiae, a love of well willing; which God did beare to the person before the world was; and it is called the love of Election, as here. 2. Amor complacentiae, a love of complacency, to his own Image in the person; of this Christ speaketh Iohn 14.21.23. Rutherfords Triall, and Triumph of faith.

Vers. 14. God forbid] Greek Let it not be so, 3. Rom. 6. like that speech Gen. 18.25, that be farre from thee. Est longissime aver santis. Absit ut hoc dicamus. Grotius.

* 1.99Vers. 18. Whom he will, he hardeneth] There is a threefold hardnesse of heart. 1. Naturall, which is the Estate of all men. 2. Contracted by a custome of sinning. 3. Judiciary, which God inflicteth upon men as a judgement; this is here meant.

Vers. 22. Vessells of wrath] Some interpret it the Instruments of wrath; rather those which fill themselves with sinne; and shall be for ever filled with wrath.

Fitted] Made up, finished.

Vers. 23. Riches of his glory] It is familiar with Paul, to call a great plenty of a thing rich••s, Ephes. 1. His most rich, and abundant glory. The word glory, which is twice here repeated,* 1.100 is put for the mercy of God by a Metonymie; so E∣phes. 1.

Vers. 29 The Lord of Sabaoth] Sabaoth, not Sabbath. of hosts, not of rest; and so James 5.4. R. David Kimchi gives two reasons, why God is so called. First, because he is the onely Lord of all creatures in heaven and earth. Secondly, because he can easi••y scatter, and overthrow the great force that is in hoasts, or Armies.

Vers. 31. The Law of righteousnesse] That is, the righteousnesse prescribed by the Law; an Hebraisme.

Vers. 33. And whosoever beleeveth on him, shall not be ashamed] Or confounded. The Apostle followeth the translation of the Septuagint; in the originall Esay 28.16. the words are, he that beleeveth shall not make haste; the Septuagint put the consequent for the Antecedent, & the effect for the cause: because he which is rash, and maketh haste, is ashamed in the end, and confounded. Peter Martyr expoundeth it of the patience of the Saints which doe waite for the fulfilling of Gods promise in due time,* 1.101 not hasting to use unlawfull meanes; and more particularly, the Prophet there reproveth those which would not waite upon God for deliverance, but depend upon present helpes.* 1.102 Jun. annotat.

CHAP. X.

Vers. 3. GOing about] or seeking, studying.

Vers. 4. For Christ is the end of the law] The end of the Law is to justifie and save those which fulfill it; Christ subjected himselfe thereto,* 1.103 perfectly fulfilled it for us; and his perfect righteousnesse is imputed to us.

Vers. 5. The man] Even the man himselfe, in and by himselfe. Which doth these things] Even all those things which are written in the law, according to the utter∣most extent of them. Shall live thereby] not onely temporally, but eternally.

Vers. 10. With the heart man believeth unto righteousnesse, and with the mouth confession is made unto salvation] The tongue confesseth what the heart believes.

Vers. 13. For whosoever shall call upon the Name of the Lord shall be saved] That is, whosoever hath this grace * 1.104 given unto him truely to worship God, it is an evident sign and assurance unto him, that he shall be saved.

Vers. 18. Their sound went into all the earth] That which the Prophet David spea∣keth of the Sunne, the Apostle here applies to the Gospell to note,* 1.105 that the circle of the Gospell is like that of the Sunne, universall to the whole world. The Hebrew is,* 1.106 Their line is gone out through all the earth; the LXX. which the Apostle followeth,* 1.107 their sound went into all the earth. The sence is one, though the expressions be diffe∣rent.

Vers. 20. But Esaias is very bold] in telling the Jews to their faces that they were rejected.

CHAP. XI.

Vers. 9. LEt their table be made a snare, &c.] By Table, Origen meanes the Scriptures, which became a snare unto them, in that they perverted them to their own hurt. Haymo and some others say, that their Table is collatia verborum in mensa, their meeting and conference to take Christ; whereat they did but lay snares to take themselves. Chrysostome understands by Table, Omnes Iudaecrum deli∣cios, their prosperity, their publique State, their Temple. Calvin, Quicquid in vita optabile est & beatum, he gives them to their ruine and destruction. Peter Martyr saith it is an elegant allegory, wherein is signified that whatsoever is sweet and acceptable, becomes dangerous and deadly.

Let it be made] non est optantis, sed prophetantis.

Vers. 12. How much more their fulnesse] an enriching of the Gentiles.

Vers. 15. Be the reconciling of the world] This cannot be understood of men in all ages; but, in the last age of the world, after Christs ascension,* 1.108 wherein God offered to all the world life everlasting by Christ.

Vers. 16. For if the first fruit be holy, the lumpe is also holy; and if the root be holy, so are the branches.] First fruits and root; that is, Abraham, Isaac, and Jacob, Be∣cause they were first consecrated to God, and first in covenant with God.* 1.109 It is such a holinesse as that Exod. 19.6. & Dan. 8.24. & 12.7. not a personall and inherent, but a federall and externall holinesse; so as to be owned by God in a visible co∣venant.

Vers 17. And if some of the branches be broken off] Some urge this and vers. 20 to prove that the regenerate may fall from grace. There is a twofold planting: 1 Out∣ward, when God giveth the word unto a people, and they publiquely professe it. 2 Inward,* 1.110 when God giveth true faith, whereby men are set into Christ. The Jews were implanted by the former onely, and therefore might be broken off; the other is everlasting.

Paul useth a similitude of graffing a branch of the wilde Olive into the true, but contrary to nature; for nature adviseth to set sweet graffes into sowre stocks; and though it be naturall for the stock to be vehiculum alimenti, to convey the nou∣rishment to the graffe; yet naturally virtus temperamenti, the quality of the juice is from the graffe, not from the stock: but in our supernaturall graffing the branch of a wild Olive is made partaker not onely of the root, but fatnesse also of the true Olive.

And with them partakest of the root and fatnesse of the Olive Tree] This Olive tree is the visible Church, Ier. 11.16. so called, 1 Propter viriditatem, for its greennesse. 2 Propter pinguedinem, for its fatnesse. The root of this Olive tree was Abraham, by vertue of the Church-covenant; the Covenant began with him; therefore he is said to be the Root, Mic. 7. ult. Fatnesse] that is all the outward priviledges, ordinances, graces, The Gentiles partake of the root and fatnesse; that is, are taken among the children of God by outward profession, and partake of the externall priviledges of the Covenant.* 1.111

Vers. 22. Behold] is not the Adverbe, but the Verbe to note a narrow looking into the point, as in that of Iohn 1.29. As if Iohn had said, look well on him, eye him, and mark him well. The goodnesse] the word a 1.112 signifies the propensity of God to do good. Severity] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.113 such a severity as notes a cutting off: which word Paul useth the more to set forth Gods goodnesse to us.

Vers. 25. Vntill the fulnesse of the Gentiles be come in] There is a double fulnesse of the Gentiles. 1 Before their conversion. 2 A greater fulnesse after. vers. 12. He means here a full and plentifull propagation of the Gospel, whereby many of all Nations shall be converted to God.

Vers. 26. The deliverer] It signifies delivering by a strong hand, to rescue by force, as David delivered the Lamb out of the Lyons paw. This word is used in the sixth Peti∣tion of the Lords prayer.

Vers. 29. For the gifts and calling of God are without repentance] That is, the peculiar gifts which pertain to salvation;* 1.114 for common gifts may be lost, and some saving gifts in some degree and for a time.

Vers. 32. For God hath concluded them all in unbeliefe, that he might have mercy upon al••.] The word all] is not to be expounded of every particular man, as some would have it; for then Paul should contradict himselfe, who said before, God will have mercy on whom he will have mercy. But it must be understood of all that are to be saved, both Jewes and Gentiles, as the article added to all importeth; the meaning is, that God will save all whom he purposeth to save of his mercy,* 1.115 and not of their merit, because all are sinners.

Vers. 33. O the depth &c.] wherein Austin saith is contained the solution of that que∣stion, why some are converted rather then others.

Of the wisdom and knowledge] God by his wisdom discerneth courses most conve∣nient; but by his knowledge he comprehendeth all, whether convenient or incon∣venient.

Past finding out] A metaphor from quick-sented Hounds, who are at a losse, having neither footsteps nor sent left of the game they pursue; none can trace the Lord, and finde out the way and reason of his doings.

Vers. 35. Or, who hath first given to him, and it shall be recompenced unto him again] as who should say, no man can challenge God as if he owed him ought.* 1.116

CHAP. XII.

Vers. 1. BY the mercy of God] The word in the Greek translated mercies, is the plurall number, per miserationes. Though there be in God miserationes multae, yet there is but one mercy which is his essence;* 1.117 from whence issue motus m••∣sericordiae.

Pres••nt] The Apostle exhorteth to exhibite, present, give up themselves, herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar.* 1.118 This word is used of our blessed Saviour when they brought him into the Temple, and presented him before the Lord, Luke 22 3.* 1.119

Your bodies] That is, the whole man,* 1.120 as 13.1. by soul he means the whole per¦son▪ there is an Hebraisme, the soul for the whole man: in this there is a Grecisme, and with us it is ordinary to use body for the whole man, as when we say, He is a very good or naughty body.* 1.121

He alludes to the burnt offering that was wholly offered unto God. The head, body, legges, the inwards, all washed with water after it was killed,* 1.122 was offered on the Altar for a sweet savor unto God. This noteth principally Christ offering of himselfe wholy in his perfect sufferings and obedience unto his Father; but secon∣darily it was also a type of our giving and consecrating our selves altogether unto God

Reasonable service] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your service of the Word. That is, orde∣red according to Gods Word, the rule of obedience. As the same word is rendered, 1 Pet. 2.2. Milke of the Word; not reasonable milk, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mr. Pemble. Or, * 1.123reasonable; such service as is done unto him with reason and understanding; when the understanding is regulated by the wisdom of God, and the will by the will of God.

Vers. 2. But be ye transformed] metamorphosed. The Greek word signifies to lay aside one form and assume another; as the Metamorphosis written by Ovid and others; but it is to be meant in respect of the qualities, as the words following by the renewing of your mind, shew.

Prove] This probation signifies a discerning with judgement of those things which are good, as Phil. 1.10. he that hath a perfect taste discerneth of the goodnesse of meats.

Vers 3. Not to think of himself more highly then he ought to thinke, but to think soberly] The Greek is very elegant* 1.124〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 6. Gifts] That is, as some rightly interpret, according to the offices and im∣ployments wherein we are set, these are graces and favours unto which God doth call any person, Rom 1.5. Eph. 3.8

* 1.125Whether prophesie, let us prophesie according to the proportion of faith] This place, (saith Par.) is to be understood of the Prophets in the New Testament. There were in the Primitive times three extraordinary offices in the Church, Apostles, Prophets, Evangelists, Ephes. 4.11. See 1 Cor. 12.28. The Apostles were immediately called and sent of Christ for the conversion of the world, and planting of Churches. Prophets were such who were immediately stirred up and called by the Holy Ghost; and also indued with singular wisdome and knowledge both of the mysteries of faith, and also of the secret judgements of God, present and to come; also they excelled in a wonderfull gift of understanding the prophesies of the old Testament, and of ope∣ning and applying the same to those times. They were inferiour to the Apostles; and by them appointed to govern the Churches which they had planted. Evangelists were such ac accompanied the Apostles in their travell, and were sent by them upon occasion to the Churches, to preach the Gospell; but not to be resident in any place for governing of the Churches, as were the Prophets.

Vers. 8 With simplicity] that is, of meere pitty and compassion; and not for any sinister re••pect, pleasure, or praise of men. See Ephes. 6.5.

Vers. 9. Let love be without dissimulation] Greek, without hypocrisie. See 1 Ioh. 3.18.

Abhor] as Hell, hate with horrour, The Greek word is very significant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The simple verb imports extream detestation, which is aggravated by the composi∣tion. Chrys.

Cleave to that which is good] Hold it, as one firmly glued to it, for so the word sig∣nifies;* 1.126 things glued are not easily disjoyned. The same word is used of the con∣junction between man and wife, Matth. 19.5. Eph. 5.21.

Vers. 10. Vtuntur hac v••ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristoteles, Xenophon, Cicero etiam ad Atticum. significat vehementem amandi affectum. Grotius.

Vers. 11. Fervent] Or, zealous * 1.127 in spirit; as if no service could be acceptable unto God, without fervency of spirit.

Serving the Lord] Some read the words, serving the time; because there is a great affinity between those two words in the Greek tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 time, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord; ap∣ply your selves to the time; not that they should be men-pleasers, or time-servers: but to apply themselves to the time in the occurrent and occasions thereof. But Beza saith this reading cannot be received at all,* 1.128 because no such phrase is found in the Scripture, to serve the time in any such sense.

Vers. 13. Given to hospitality] The Greek word is well translated; for this kinde of phrase notes an eager affection,* 1.129 or following of a thing; so a common drunkard is said to be given to drink, and a covetous man to be given to money. The phrase importeth that we should be so hospitable, as not to stay till strangers seek to us, but prevent them by our invitation.

Vers. 16. Be not wise in your own conceits] The wisdom here inhibited may be under∣stood, either in regard of the object; that is, be not over-curious to pry into se∣crets unrevealed; or in respect of the subject, that is, be not conceitedly lift up in minde.

Vers. 17. Provide things honest] That is, take care beforehand for things that may purchase us credit, and make us to be well reputed amongst men.

Vers 18. Live peaceably with all men] with a double limitation: 1. If it be possible; some are so froward that one cannot live peaceably with them.* 1.130 2 If it be in you, or so

much as lyeth in you that is, so far as it will stand with faith and a good conscience; whether you translate it, have peace, keepe peace, observe peace, love peace, exercise peace; live peaceably, comprehends them all, Par.

Vers. 20. Therefore if thine enemy hunger feed him] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greeke word is em∣phaticall, and signifies to feed indulgently, as Birds their young; or as a man his friend carving to him of the best. See à Lapid••, and Par. in loc.

In so doing thou shalt heape Coales of fire on his head] Coales doe either melt, or con∣sume: The meaning is, that this mercy will be like a heap of hot coales: either to melt their hearts, and to make them our friends; or if they persist in their enmity,* 1.131 to adde fewell to their torments in Hell.

Vers. 21. Be not overcome of evill] That is sinne; be not made to sinnea 1.132by the sin of another: when another man hath done evill against me, or any deare to me in word or deed; I must not therefore fall into sinne or forsake my duty. One is then overcome with evill, when his minde is so possest with the thought of the injury that he hath received, that his judgement is perverted, and his passion disturbed by it; and this may be either sodainly, and for a fit in anger; or habitually in malice. It is a metaphore taken from war and combating. 1. To prevent an obiection, that it is no b••senesse, but rather a bravery of Spirit, not to revenge. 2. To shew that we shall be assaulted; therefore we had need to arme and strengthen our selves against it; fight for it.

But overcome evill with good] Evill] That is, the injuries done to us in word or deed; good] That is, curteous, righteous, humble, kinde behaviour.

Overcome] Eanestly desire, and constantly labour by our humility, love,* 1.133 kind∣nesse to make them ashamed of their unkindnesse; by our faithfulnesse, and care of our duty, to make them forbear doing evill.

CHAPT. XIII.

Vers. 1. LEt every soule b 1.134 That is, Every man, an Hebrew synecdoche; then the Clergy as well as others, none are exempted.

Be subject] The Greek word signifies to be subordinate, where is insinuated the order of government; Chrysostome noteth that he saith not, be obedient; but be sub∣ject, which is a generall word comprehending all other duties and services.

To the higher (or supereminent) powers] When they were at worst. He calleth the civill Magistrates powers (saith Pareus) because they are armed with power against others. And he calls them powers, rather then Kings, Princes, (saith he) that hee may shew, that he speakes not so much of the persons, as of the order it selfe.

Vers. 2. Whosoever therefore resisteth] The Greek word notes such a resisting as when a man is contrary to the order established; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 resisteth the Ordinance of God] Here the Greek word translated to resist] signifies to stand against, a military word.

Vers. 4. Vpon him that doth evill] Any evill, civill, religious; all lawes propoun∣ded without limitation must be interpreted in their latitude.

Vers. 7. Render therefore to all their dues, &c.] Chrysostome observeth well, that the Apostle saith render] not give, nihil eniur gratuitè dat qui hoc fecerit, for it is our duty to yeeld obedience in all things to the Magistrate.

Tribute to whom tribute is due, custome to whom custome] For the most part, these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are confounded,* 1.135 and indifferently taken for any kind of tribute, or payment made to the Governours: Yet to speak distinctly, there are two kinds of tribute, which is either laid upon the persons, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poll-monie Matth. 17 25. or upon their substance, and was due for commodities brought in; and this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the etymon of the word sheweth.

Vers 8. Owe no man any thing, but to love one another] Love is such a desperate debt a 1.136 as a man can never discharge himselfe of.

Vers. 9 Thou shalt not commit adultery thou shalt not kill, thou shalt not steale, &c.] The Apostle (saith Grotius) rehearseth the commandements here in that order, in which the Lxx. rehearseth them in Exodus. It is observable (saith Pareus) that he rehearseth the precept about coveting in one word,* 1.137 as thou shalt not cover; this sheweth it is but one Commandement. The Apostle rehearseth here onely five Commandements of the second Table, and omitteth that Commandement, honour thy Father, and thy Mother, &c. Because the Apostle had in this Chapter, treated before of the duty towards higher powers, and superiors, under which Parents are comprehen∣ded.

And if there be any other Commandement] viz. Of the same nature, requiring that which we owe one to another,* 1.138 viz. to honour Parents, and other things which are in the Law, but out of the Decalogue.

Briefely comprehended] For the whole Law commands nothing but the love of God, and our neighbour.

Vers. 10. Love is the fulfilling of the Law] The love of God fulfills the Law, 1. Re∣ductivè, because we fulfill all Commandements for the love of God. 2. Effectivè, hee who loveth the Lord, is ready to obey him. 3. Formaliter, all our actions should be referred to his glory.

Vers. 11. For now is our salvation neerer then when we beleeved] The Apostle, Con∣fert incrementa cum initijs fidei, compareth the increasing of faith with the beginning; here he perswadeth to newnesse of life ab utili, from that which is profitable; we are now come nearer the mark, then when we began to beleeve, and therefore it behoves us to be the more earnest;* 1.139 as those which run a race, the nearer they come to the mark, the faster they run, least any should out strip them.

Vers. 12. Cast off the workes of darknesse] That word cast off] implies two things. 1. Haste. 2. Hatred, as Esay 30.22. and 31.7. sinnes are called workes. 1. In refe∣rence to the wages. 2. The number of darknesse] because they begin in inward dark∣nesse, goe on to outward, and end in utter darknesse.

Vers. 13. Honestly] Or decently, 1. Thess. 4.12. That is, order all our actions, and the whole course of our life mannerly.* 1.140

Chambering] That which we translate Chambering, is properly lying in Bed, long lying; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est congressus viri cum muliere. Grotius.

Wantonnesse] The beginning of concupiscence, giving ones selfe to dalliance, and such behaviours; as feed, and provoke lust; vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 satis latè patens, & omnia comprehendens quae lascivè sunt sed hic ea quae sunt contra sexuum decoruna. Grotius.

Vers. 14. Make not provision for the flesh, to fulfill the lusts thereof.] 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make projects for it.

CHAP. XIV.

Verse 1. TO doubtfull disputations] We should forbear (in our Christian conference) disputes about things doubtfull, and fall to exhorting, admonishing and edifying one another.* 1.141

Let every man be fully perswaded] The word which the Apostle useth▪* 1.142 signifies not to abound in sense, as the vulgar translates it; but to be assuredly perswaded in heart of that which is done. See 22. verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a metaphoricall word, and seemeth to be borrowed from a Ship under full saile, that hath both wind and tide with it, to carry it with a straight and speedy course to the desired point, and nothing to hinder it; quasi plenis velis feratur. Piscat.

Vers. 9. Might be Lord] Greek one word, that he might Lord it, or rule them as his.

Vers. 12. So then every one of us shall give account of himselfe to God] This account is, 1. Universall, every one. 2. Necessary, shall give. 3. Strict, an account to God. 4. sin∣gular, of himselfe: That is, of all his thoughts, words, deeds, passed in his whole life; and of all things which concerne his person, calling, or actions.

Vers. 17. Meat and drink] That is, hath not such need of such indifferent things as these are; but righteousnesse, and peace,* 1.143 and joy in the Holy Ghost] those are the essen∣tiall things to be respected of all such as are the subjects of that kingdome of grace.

Righteousnesse] Of Christ, the assurance of our justification before God.

Peace] Of conscience, which proceeds from this assurance, and joy in the Holy Ghost] which proceeds from them both. So Mr. Perkins.

Vers. 22. Hast thou faith? have it to thy selfe before God] By faith the Apostle meanes a perswasion in things indifferent; the meaning is, if thou beest in thy selfe perswa∣ded, a thing is indifferent, use they liberty to thy selfe, have faith with thy selfe;* 1.144 but boast not of it to the offence of another.

Vers. 23. Whatsoever is not of faith, is sinne] Whatsoever a man doth, whereof he is not certainly perswaded in judgement, and conscience, out of Gods word,* 1.145 that the thing may be done, it is sinne.

CHAP. XV.

Vers. 1. BEeare] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only to tolerate and support their infirmities sed in se suscipere ut curent; but to take them in hand to cure them.* 1.146 It is a meta∣phore taken from the fashion of building, where the Pillars doe carry the weight, and burden of the house; or the frame of mans body, where the bones bear up the flesh.

Vers. 2. Let every one of us please his neighbour for his good to edification] It was ne∣cessary

for the Apostle, to limite his precept in this matter; for in another place, man-pleasing is condemned, meaning the excesse of it; when one doth chiefely, or ly aime at this to give men content.

Vers. 4. Whatsoever things were written] Whether precepts, promises, threaten∣ings, examples; aforetime] in the old Testament, and then much more in the new.

Learning] That is, Heavenly learning.

Through patience and comfort of the Scriptures might have hope] True hope to come to heaven is obtained by patience.

Vers. 9. As it is written, For ••his cause I will confesse to thee among the Gentiles, and sing unto thy name] The Apostle alleadgeth this Text as a proofe of the conversion and calling of the Gentiles; and therefore by nations here are meant those heathen nations, which were at that time strangers from God. This place fitly serves to prove the conversion of the Gentiles. David gave thankes to God before the Gen∣tiles, that is, he did it presently, upon his victories in the place he sang praise to God; and that exercise did bring on some proselytes. But secondly, he doth it and meant that he should doe it continually in the use of those Psalmes and Songs which he did make by the Gentiles. Thirdly, this looketh higher also then David, viz. to Christ who did, and doth praise God before and among the Gentiles, by the Mini∣stry of his Apostles.

Vers. 12. A root of Jesse] It is so called because then the family was obscure, when Christ sprang out of it, as the root of the trees lies hid in the earth; and Jesse is named rather then David, because the Kingdom of David was then ceased, only the fa∣mily of Jesse still remained.

Vers. 13. The God of hope] Both objectivè, because he is the onely object of our hope, 1 Tim. 6.17. and effectivè, he onely is the authour, and worker of it.

* 1.147Vers. 20. Srived] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It signifies an high ambition to Preach the Gospell.

* 1.148Vers. 30. Strive together] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simul contendere. The word signifies to strive to the shedding of bloud, see Luke 22.44.

Vers. 31. Them that doe not beleeve The word signifies both unbeleevers, and diso∣bedient.

CHAP. XVI.

Vers. 3. GReet Priscilla and Aquila] Aquila and Priscilla his wife were Jewes, and of the same Trade with Paul;* 1.149 Tent-makers for the Souldiers. Priscilla is here named first, as she is, Act. 18.18. 2 Tim. 4.18. whence it appeares, that she was a very vertuous woman; and perhaps to be preferred before her husband for piety.

Vers. 5. Greet the Church that is in their house] Sometimes it may be the whole Church was met together in some eminent mans family, yet withall it includes that the Family it selfe was a Church of God.

* 1.150Vers. 7. Who are of note among the Apostles] The sence may be, they were well known to the Apostles; but it is more probable, the word Apostles is to be taken in a large signification, for such as were messengers of the Church. Mr. Ball.

Vers. 16. Salute one another with a holy kisse] That is, with such a kisse as becom∣eth Saints; as it is the fashion among us for men meeting with their friends to shake

hands, so was it among the Jewes, as appeares by the many places in both Testa∣ments, for men to kisse men at meeting, and parting.* 1.151

In the Primitive times Christians before the receiving of the Communion kissed each other; which fashion for some abuse was prudently layd down: instead whereof is the superstitious kissing of the Pax in the Church of Rome.

Vers. 17. Marke them] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.152 The word signifieth such a marking as a Watch∣man useth that standeth on a Towre, to descry enemies, he marketh diligently all commers, and giveth notice accordingly for the saving of the City, whence Episcopacy say some.

And avoyd them] viz. After admonition and good means used for their reclaiming. Titus 3 10.

Vers. 19. Wise unto that which is good, and simple (or harmlesse) concerning evill] wise to procure good to your selves, innocent in bringing evill on any.

Vers. 20 Bruise] the Greek word signifies to break or crush a thing to pieces being applied to the feet, it noteth that breaking or crushing, which is by stamping upon a thing.

Vers. 25. Establish you] Paul often attributes this Greek word to God, as 1 Thess. 3.13. 2 Thess. 2.17. & 3.3. 1 Pet. 5.10. elswhere he useth the same word concerning men viz. in their degree and order, which men do by word and example.

Kept secret] (say some) from Jewes; rather thus, comparatively hidden;* 1.153 being ne∣ver so clearly made known to the sons of men. Ephes. 3.5.

Notes

• * 1.1

  Perkins art of prophecying. St. Augustine wished three things: to have seen Christ in the flesh, Rome in its glory, and to have heard and seen Paul in the Pulpit. Paulum quoties lego, videor mihi non verba au∣dire, sed toni∣trua. Hieron. contra Joveni∣an. de Epist. Paulin. In Paulinis Epistolis, ejus quae ad Romanos scripta est scopus, velut Atticus Mercurius ad reliquas iter indicat. Melancthon. Quae Pauli Epistola non melle dulcior est? non lacte candidior? Ambrosius de Epistolis Pauli. Epistolae Paulinae non temporis ordine locatae sunt ab iis qui eas primi in unum volumen compegerunt: sed pro dignitate eorum ad quos scriptae sunt. Ideo praecedunt quae ad Ecclesias; sequuntur quae sunt ad singulos. Et inter eas quae sunt ad Ecclesias, prima est quae ad Romanam, ab urbis ejus majestate. Grotius. See the preface De Launay upon the Epistle to the Romans in French.
• * 1.2

  Pierre de Launay.
• * 1.3

  Drusius in Prae∣ter. & de tribus sectis Judaeo∣rum. l. 2. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est cum judicio separare ac secernere, inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur canones magno judicio collecti & conscripti ac breviter pronuncia∣ti. Gerh. vide à Lap.
• * 1.4

  De Launay sur les Romains.
• * 1.5

  Beza. Hendiadys. de Launay.
• * 1.6

  Scultet. de pre∣caetione. See the French writer de Lau∣nay and Estius in loc.
• * 1.7

  Epistola Pauli ad Romanos est jam Epi∣stola Pauli in Romanos.
• * 1.8

  De Launay. Tit. 1.1, 4. 2 Pet. 1.1.
• * 1.9

  De Launay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo∣catur, qui viti∣osa & insuavi, hoc est blaesa, balbutiente & inconditâ linguâ loquitur, tales à Graecis censebantur omnes qui extra Graeciam essent, uti ex Strabone patet. Gerh. in loc.
• * 1.10

  Pareus. Grotius.
• * 1.11

  Justitia quae non in solis factis exterio∣ribus consistit, sed à Deo efficitur, & ut Dei opus Deo placet. Grotius.
• * 1.12

  Id est, Ex fide promovente ac subinde augescente, ut sit Hebraismus, qualis in Psal. 84.7. Theoph. Oecumen. Peter. Estius. Beza, Calvinus, Paraeus.
• * 1.13

  Not every truth in gene∣rall, nor yet the truth of the written Word, but that light which remains in the nature of man after the fall, called the law of nature, and the law of Nations: which light they by their injustice, impiety, prophannesse and superstition, did seek to oppresse and extinguish, and so detain as a captive in the darke dungeon of their hearts, Dr. Taylor on Tit. That is, while they heare, learn, and can remember much of it, yet in their courses are as vaine and ungodly as ever before.
• * 1.14

  Vers. 26. Paul hath a particular re∣lation to Mes∣salina.
• * 1.15

  Gerh. in loc.
• * 1.16

  Id. ib.
• * 1.17

  V. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grata vocum allusio qua ni∣mirum innuere voluit vitiorum affinitatē. Estius.
• * 1.18

  There are three things in hatred, saith Aristotle: 1. It is against generals, the whole kind; a wicked man hates God, and whatsoever be∣longeth to him, his Ordinances Image. 2 It will not be cured by time; the divells hate God for himselfe. Conversion is called reconciliation with God, 2 Cor. 5.19, 20. 3 Nothing will satisfie it but the destruction of the thing hated; it strikes at Gods essence, Psal. 10.4.
• * 1.19

  De Launay.
• * 1.20

  Vide Cornel. à lap. Vide Waltheri Harm. Bibl. in loc. See Down. of justification. Lib 8. c. 5. p. 612.
• * 1.21

  See Matth. 16.27. Rom 2.6. 1 Cor. 3.14. 2 Cor. 5.10. Rev. 22.12.
• * 1.22

  Apostolus faeli∣citatem piorum in vita futura exp••essurus di∣cit, reddet iis gloriam, hono∣rem, immortali∣tatem, quia una dictione exprimere non potuit, usus est pluribus; sed tunc de futurae vitae beatitudine loquitur. Pareus & Beza.
• * 1.23

  Gerh. in loc.
• * 1.24

  De Launay.
• * 1.25

  Perkins. C' est à dire, par un instinct naturel & sans y estre poussez par aucune loy. De Launay sur les Romaines.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Probas eximia Erasmus. See 1 Phil. 10.
• (b) 1.27

  De Launay sur les Romai∣nes.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vulg. reddidit utiliora; Erasmus & Cajetanus eximia; alij excellentia & singularia. Sed ex verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligitur quod hoc loco propriè significet differentia sive discrepantia. Gerh. in loc.
• * 1.28

  Pulchrè Prosper. Bene inquit do∣cere & malè vi∣vere quid aliud est quam se sua voce damnare.
• a 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè est templa despoliare ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, postea in genere pro quovis sacrilegio accipitur. Gerh. in loc.
• * 1.30

  Gr. premie∣rement. C'est à dire specialemēt & principale∣ment; car ce mot n' est pas ici mis pour denoter un commencement ni une enumeration dont la suite soit puis apres, exprimée, ainsi est encores pris ce mot, 2 Pet. 1.20. & 3.3. De Launay. See Beza. Non est ordinis sed qualitatis, significans primarium, quasi dicat ut unum eximium pro multis dicam. Pareus vide. Iun. Paralel. 1.2. Paral. 3.
• * 1.31

  De Launay sur les Romains
• (a) 1.32

  Alludit ad hominem qui tetrum anhelitum ex corruptis spirat extis, & ad calaver quod ex sepulcro intolerabilem spirat odorem.
• * 1.33

  Plin. l. 8. c. 28.
• * 1.34

  De Launay.
• (a) 1.35

  Gen. 9.11. and 11.6. Exod. 10.15. & 12.43.48. and 20.4.10.17.
• * 1.36

  Vide Bezam.
• b 1.37

  Metonymia materiae. Synecdoche membri.
• * 1.38

  Mr. Goodwin.
• b 1.39

  Vide, Be∣zam.
• * 1.40

  Bellarminus ergo errat qui justificationem d••finit per insu∣sionem justitiae. Scriptura saepis∣simè accumulat verba synonima ob majorem per spicuitatem at∣que emphasim, sic nos dicimus dabo tibi hoc gratis, ipsum verbum dandi donum gratui∣tum innuit, sic dicimus gratiam gratis datam, cum solo vocabulo gratiae illam gratis dari significetur; gratis, id est, ex mera liberalitate, atque haec est causa efficiens, per gratiam ipsius, id est (Interprete Bellarmino) per justiciam ab illo nobis infusam; & haec est cau∣sa formalis. Bellarmini glossa textum corrumpit non explicat. Per gratiam illius, nempe Dei, sunt exponenda, per amorem, sive gratuitam ejus benevolentiam nobis exhibitam. Contrà argutatur Bellarm. favor Dei ••a is explicatur per vocem illā gra∣tis. Probabile est ipsum Spiritum loquentem in Scriptura ingeminasse haec vocabula per gratiam & gratis ut coargueret illorum errorem & stuporem qui gratuit••m in justificationem erant oppugnaturi. Episc. Davenant. de justitia habituali.
• * 1.41

  The Greek word signifies to settle a thing which was falling.
• * 1.42

  Mr. Bedford against Antino∣mianisme.
• * 1.43

  The signe of circumcision] That is, cir∣cumcision which is a signe an usuall hebraisme; as we say the Sacrament of Baptisme, for Baptisme which is a Sacrament.
• * 1.44

  Glassius.
• * 1.45

  Id non absolutè debet intelligi sed comparatè ad illam uxorem quam tum habebat, vetustam & sterilem. Alioqui Scriptura non in miraculo ponit, si aliquādo senes ex virgū∣culis mulieribus prolem suscipiant. Moses enim penè octogenarius liberos genuit, item Obed ex Ruth Moabltide. Nec no∣stro tempore desunt exempla corum, quo septuagenarij & octogenarij prolem susceperunt. Rivetus in c. 25. Gen. vide Drusium in loc. See Doctor W••llet on 18. of Gen. 11. vide Drus. quaest. Heb.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plane per∣suasum habens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est impleri ali∣qua re, ut appa∣ret. Eccles. 8.2. sic & 2 Tim 2.4.4.17. Hinc ducta translatio ad persuasionem, quia ubi quis non dubitat, sed rem pro certae habet, ejus cor dicitu•• tali re esse plenum. vide 14. Rom. 9. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 6.2.10.22. Grotius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur is, qui quasi plenis velis sic fiducia sua fertur ad eam rem. qua confidit, ut sit metaphora à navibus du∣cta. Vulg. reddi dit plenissimè sciens, ut referatur ad intellectum, sed rectius redditur plenè persuasum habens, certa per∣suasione concepta, ut Erasmus vertit; Vt ad voluntatem & cor referatur. Ita namque etiam in alijs locis usurpatur. Rom. 14. vers. 5. 1 Tim. 4. v. 5. In vetere Testamento tantùm semel occurrit pro implevit. Eccles. 8.11. Gerh. in loc.
• * 1.47

  In qua sta∣mus] id est, confidimus, nec ab ea ullis vel tentationibus vel persecutionibus nos depelli patimur; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non simpliciter significat stare, ve∣rum etiam in statione persistere, in firma fiducia permanere, metaphora ducta ab acie in qua strenui milites ne latum quidem pedem hosti cedunt. Gerh.
• * 1.48

  Non data sed effusa, liberali∣tatem ostendens. Chrysost. See Psal. 45.13. Titus 3.6. Justus, reddens cuique quod suam est. Bonus qui beneficus est, ac bene de mul∣tis meritus. Estius.
• * 1.49

  Id est, Insignem et summè commendabilem esse ostendit. Beza.
• * 1.50

  Death, i. all evils Tempo∣rall and Spiri∣tuall.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alij red∣dunt eo quod, quandoqui∣dem. Sic Eras∣mus, quem se∣quitur Calvi∣nus, M••rtyr. Alij in quo; sic Ambros. Chrysost. Pareus. See Mr. Burrrh. of Justification, p. 185.
• * 1.51

  That is, not laid to their Charge by God, enligh∣tening their consciences, concerning the true object, root, nature, or fruit of Sinne.
• * 1.52

  Zanchie, à Lapide, and di∣vert others.
• a 1.53

  Calvin, Estius. Raigned] that denotes the power and ty∣ranny of death. Hoc voluit, absolutum jus exercuisse mortem; nemo enim magis absolutè regnat quam qui sine lege regnat. Ab Adamo autem us∣que ad Mosen lex non fuit. Heinsius.
• * 1.54

  The plunging of them into water which were baptized, was a signe of their death and buriall with Christ.
• * 1.55

  Galat. 3.27. Eph 4.22.23. Col. 2.11. & 3.9, 10.
• * 1.56

  1 Peter 4.2.
• * 1.57

  Dr. Reynolds.
• * 1.58

  Perkins.
• * 1.59

  Perkins.
• * 1.60

  See Gal. 5.18. We are under the Law as it hath rationem regulae, not as it hath rationem saederis.
• * 1.61

  See 2 Cor. 3.18 Vide Bezam.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hominum more loquor. Beza.
• * 1.63

  Vide Bezam.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 slipen∣dia, capitur Luc. 3.14. & 1 Cor. 9.7. pro stipendio m••litum. de Dieu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say some, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the evening; be∣cause wages are payd in the evening. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur tum pecuniae, tum annonae & Cibaria, quae militibus dantur; 1 Cor. 9.7. Luc. 3.14. Respicit igitur Apostolus ad id quod Vers. 19. dixerat & Vers. 13. Deinde loquitur in plurali 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eò quod uno mortis vocabulo innuantur multae poenae, ac varii cruciatus impiorum. Gerh. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a gift flowing from grace, or free favour; not rendered as due to the merit of the receiver, but vouchsafed freely, out of the free bounty and undeserved favour of the giver. Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo. Aug. contra Pelag.
• * 1.65

  Sin may com∣mand far in the hearts of Gods people, but it is not a hus∣band; there is not onely au∣thority in a husband, but a principle of love.
• * 1.66

  By the life of sin the strength of it is under∣stood, 1 To condemne; 2 operate or worke in a man obedience to it selfe.
• * 1.67

  Hilders. on Psal. 51.7. Lect. 136.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est assentior, etiam Sophocli & Euripidi. Tum vero Hebraeis dicere est cogitare.
• * 1.69

  Mr. Perkins.
• * 1.70

  Quae memoras scio vera esse, nutrix, sed furor cogit sequi pe∣jora. Sencea Hippol. Act. 1. Scen. 11.
• * 1.71

  Genus hoc lo∣quendi in Scho∣lâ Platonis usi∣tatum fuit, l. 9. de Repub. vide Dieteric. Anti∣quit. Bibl.
• * 1.72

  See Rom. 16.17.
• * 1.73

  As if hee should say, there is not one condem∣nation; there is none in Hea∣ven, God doth not condemne them; there is none on Earth, their own heart and conscience doth not condemne them; no word, no commandement, no threatning condemnes him. Mr. Fenner on Lam. 3.57.
• a 1.74

  Walking, in Scripture usually signifies to hold on a course of life, as Gen. 5.22. & 17.1.
• b 1.75

  By the Law of the Spirit of life, we un∣derstand the vertue and power of holi∣nesse; not in us, but in Christ Jesus; who by his righteous∣nesse, and me∣rits hath deli∣vered us from the power of sinne and death. B. Down. on Justif. l. 7. c. 7. Law of death] i. The power of death, both of body and soule; both temporall and eternall, due to that blot and staine.
• * 1.76

  Phil. 2.7.
• * 1.77

  And for sinne] that he might take away the sinne of the World. Condemned sin in the flesh] that is, exacted the due punishment of sinne in his humane nature.
• * 1.78

  Par. in loc. See Act. 8.23.
• * 1.79

  Chrysost. 2 Thes. 16. Mr. Pe••kins. He is not in us, tanquam hospes but indigena persetuus, as John. 14.16.
• * 1.80

  Gal. 5.18. The spirit of God. 1. Al∣wayes leades a man according to the rules of the word; the Child of God hath a twofold guide, the word without, and the Spirit within, Prov. 6.22. 2 Pet. 1.10. 2. Inclines his heart readily to worke in that way, Esay. 30.21.
• (a) 1.81

  Pauls meaning is to signifie, that the Holy Ghost causeth us to make requests, and stirreth up on hearts to groane, and sigh to God. 2 Kings. 2.12. Mark. 14.36.
• * 1.82

  See John. 5. 6. Yet doth the spirit work this assurance in the heart of man, not by immediate and extraordinary inspirations, and revelations; but by ordinary meanes. Hilders. on 51. Psal. 7. Lect. 124.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies when a man hath cast his ac∣counts, & well weighed the matter, he concludeth, resolveth, and determineth, as Rom. 3.28. and 6.11. Bishop Dow. vide Bezam.
• * 1.84

  Auget empha∣sim, quod apo∣stolus non sim∣pliciter dicit, creatura expe∣ctat, sed expe∣ctatio, creaturae expectat. q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio. Gerh. Aliqui
• (b) 1.85

  re∣stringunt verba Apostoli ad novam creaturam, id est, fideles, expectantes beatam illam spem; non dicitur absolutè nam creatura, sed intenta expectatio creaturae; additur autem intentam illam expectationem expectare. Quae verba non malè meo judicio sic re∣somebat Thomas, creatura intentè expectans, filiorum Dei revelationem expectat; quibus verbis creaturae nomen circumscribitur, ut non intelligatur de quavis creatura, sed de ea quae est capax talis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rivetus.
• * 1.86

  It is a Prosopo∣peia whereby a Person is feigned to the creature, as though it had will, desire, sorrow, groaning. Mr. Fenner in loc.
• * 1.87

  In this life we are not saved re but spe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 un à suble∣vat. Beza. vide Bezam.
• * 1.88

  All things] their prosperi∣ty, adversit••e, yea their ten∣tations and sinnes should in the end work for their good.
• * 1.89

  The word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he knew be∣fore, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praecognovit he acknowledged before, 2 Tim. 2.19. Rom. 11.2.
• * 1.90

  Magnificentis∣sima conclusio totius superioris de Iustificatione gratuita dispu∣tationis. Beza.
• a 1.91

  Qualis est ista intercessio? non oralis; sed realis, ex merasui ipsius in cruce oblati repraesentatione. Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24. D. Twiss. vind. l. 1. parte secunda. Sect. 23.
• * 1.92

  Est autem ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significanter positum; solet enim de Iudaïcis divortijs usurpari. Matth. 19.6. Marc. 10.9 Grotius. in loc.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supervincimus.
• * 1.94

  2 Pet. 1.1.
• * 1.95

  Mede on Acts. 5.3.4, 5.
• * 1.96

  Perkins. Aliqui existi∣mant eum, quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat & morti destina∣bat, itae Paulum cùm ad Romanos scriberet, ad illum morem adlusisse, & optasse, ut Christus ipsum pro populo Iudaico tan∣quam hominem sacrum, reijci & occidi juberet. Dilher. Eclog. Sac. Dictum septimum.
• (a) 1.97

  The Ark of the Covenants a speciall token of Gods glorious pre∣sence, 1 Sam. 4.22.
• * 1.98

  Nihil aliud est quam propositū electivum, ad∣eoque liberum.
• * 1.99

  Non obdurat Deus imperti∣endo malitiam, sed non imperti∣endo miserecordiam. Aug. Epist.
• * 1.100

  2 Rom. See 11.33. Quia praecipua ejus laus est in benefactis. Calvinus.
• * 1.101

  Iund. 2 Paralel. 15.
• * 1.102

  Shall not be con∣founded] Some doe refer it to the day of judgement, when the faithfull shall not be confounded, or ashamed; cum ve∣nerit in suturo; Glosse Interlin. Haymo. But it is more generall, shewing that the faithfull, neither in the time present, nor to come shall be ashamed; nor to be confounded, signifies non frustrari, not to be disappointed of their hope; P. Martyr. and more is understood then said; ••hat is, shall be confirmed, comforted, established. Fajus.
• * 1.103

  Finis perficiens non interficiens. Aug. The abrogater of the Ceremoniall, and fulfiller of the Morall Law, not for himselfe, but for us; therefore Christ doing it for believers, they fulfill the Law in Christ: and so Christ by doing, and they by believing in him that doth it, doe fulfill the Law. Perkins. Notanter appellatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 duo significat; semel finem seu complementum ali∣cujus rei, Matth. 10.22. & 24.6. Luc. 1.33. Joh. 13 1. Hoc sensu denotat obedientiam Domini activam, qua omnem Dei Legem à capite ad calcem, ab initio ad finem implevit. Interdum est retributio debita sive ea praemium sit, sive poena. Matth. 17.27. Rom. 6.21, 23, & 13.7. 2 Cor. 11.15. Phil. 3.19. Et sit subinauit obedientiam passivam, retributionem, seu poe∣nam nobis debitam in quam salvator se recepit. Walther. Miscellan. Theol.
• * 1.104

  See Vers. 11. Prayer is sometimes ta∣ken for the whole worship of God. B. D••wn. of Justification. l. 7. c. 4.
• * 1.105

  Psal. 19.4.
• * 1.106

  Reynolds.
• * 1.107

  Vide Drus. de quaesitis per Epist. epist. 77.
• * 1.108

  Perkins.
• * 1.109

  See 1 Cor. 7.14.
• * 1.110

  Perkins on Jude.
• * 1.111

  Vers. 18. Coelum astrife∣rum uno in loco est: & tamen ejus vox & verba ubique locorum audiuntur, id est, vis ejus intelligitur. Pari modò cum Apo∣stoli in illustrioribus urbibus fuerint, ibique & praedicaverint & miracula fecerint, ut Hierosolymis, Caesareae, Joppae, Antio∣chiae, Ephesi, Corinthi, Thessalonicae, inde fama verum tantarum pervenit ad omnes terras in quibus habitabant Judaei, idque sufficit. Grotius in loc.
• a 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benignitatem. Significatur ea voce facilitas ac promptitudo praestandi beneficia, Estius.
• b 1.113

  Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 severè 2 Cor. 13.10. Titus 1.13. Origo vocis à medicis qui membra insecta abscindunt. Grotius.
• * 1.114

  Peace, joy; but the essen∣tiall gifts to salvation, viz. Faith and sanctification may be abated.
• * 1.115

  Perkins.
• * 1.116

  Sanderson.
• * 1.117

  Chrysost. The ph. Aug. Vtitur numero multitudinis amplificationis causâ. Beza.
• * 1.118

  Beza.
• * 1.119

  Dr. Willet.
• * 1.120

  Part for the whole.
• * 1.121

  The Greekes put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for persons.
• * 1.122

  Present your whole selves, soules and bo∣dies unto God, as wholy con∣secrated to his service, wherein ye shall offer a farre more acceptable sacrifice to him then all the oblation: under the Law; theirs were of beasts, yours of your selves; theirs of beasts slain, yours is a living Sacrifice; theirs was as it were a bruit service, yours a reasonable. Dr. Halls Paraphrase in loc.
• * 1.123

  Rationalis cultus talem de∣notat, vel de quo rationem reddere possu∣mus, ut exponit Origines, vel spiritualem ut Chrysostomus, qui opponitur Animae impetui, aut victimis legalibus, quae aliqud modo erant irrationales: ut exponit Verstius, & alii Dr. Prid. Lect. 22. de Authoritate Ecclesiae in rebus Fidei.
• * 1.124

  His omnibus verbis utitur hic Apostolus, non sine jucunda vocum allusione, quae in Latino retineri non potuit. Estius
• * 1.125

  Sunt qui per Prophetiam in∣telligunt divi∣nandi saculta¦tem, quae circa∣incunabula E••∣clesiae N. Testa∣menti obtiue∣bat Sed ego in eorum senten∣tiam conceden∣dum arbitror qui Prophetiae nomen accipiunt de Sc••••pturae in∣telligentia, & singulari ejus explicandi facultate. Nam reliquis muneribus omnibus quae recensentur ab Apostolo, in Ecclesia perpetuus locus est, absur∣dumque foret si cum uno temporario Charismate citra manifestam causam perpetua aliquot conjunxerit. Gersomus Bacerus disserrat. de gubernat Eccles. Vide Calvinum in loc.
• * 1.126

  Agglutinati Beza.
• * 1.127

  Vult nos qui sub lege vivi∣mus, nihil remissum, nihil tepidum habeamus in nobis, sed cum servore Spiritus & calore fidei cuncta peragamus. Origen.
• * 1.128

  Vide Estium.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not said, exercising, but pursuing hos∣pitality. Chrys.
• * 1.130

  Quoniam id non semper ob∣tineri poterat, ut pax nobis cum omnibus constaret duas particulas exceptionis loco attexuit. Si fieri potest & quantum in vobis. Calvinus in loc. Pacem cum omnibus habere non solum difficule est, verum etiam, ut sunt multorum hominum improbi mores, impossibile, adeo ut nec ipse Paulus qui haec praecipit, potuerit cum omnibus hominibus pacem habere; meritò igitur Apostolus duas addidit clausulas generalitatem hujus praecepti limitantes: Si fieri potest, nempe salva justicia, pietate ac veritate; &, quod in vobis est; ne videlicet à vobis at que ex vestra parte praebeatur ulla dissensionis occasio. Estius in loc.
• * 1.131

  1 Sam. 24.16. Significat ju∣stas poenas ab ijs solvenlas, qui bene de se merentes odio habent. Cham. tom 1. l. 15. c. 1. Sensus est: si aliter illa tanta tua patientia ac beneficentia ad meliorem mentem revocari non potest, gravis ei impendet poena. Grotius in loc. vide Estium.
• a 1.132

  Vincitur à malo, id est ab actione mala, qui malos imita∣tur. Grotius. Vincitur à ma∣lo (ut docet Thomas 2.2. quest. 108. art. 1.) qui vult peccare in alium, quia ille peccavit in ipsum. Estius in loc. Elegans Antimetabole, qua velut epilogo claudit exhortationem ••uperiorem de non ulciscentis injurijs. Id. ib.
• * 1.133

  1 Sam. 26.21.25.
• b 1.134

  Si omnis ani∣ma, & vestra. Quis vos excipit ab universitate? Si quis tentat excipere, tentat decipere. Pontifices Romani cavillantur hic & 1 Pet. 2.13. non contineri personam praecipientis, uti Petri & Pauli, sed refutantur à Chrysostomo, qui ait etiam Apostolos ipsos, nedum caeteros hoc nomine (omnis anima) comprehendi.
• * 1.135

  Juter tributum & vectigal, Gracè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ita grammatici di∣stinguunt, quod illud pro regione seu praedijs, hoc pro mercibus expertandis importandisve pendatur. Estius. Latinè tributum dicitur à tribuendo vel contribu∣endo. Vectigal à vehendo, quia solvitur ex his quae advehuntur, vel evehuntur. Cornel. à Lap. vide Sculceti exercit. Evang. l. 1. Cap. 17.
• a 1.136

  Est autem ar∣gutè dictum: Caetera debita solvuntur nec manent: dilectionis debitum semper & solvitur & manet. Grotius in loc.
• * 1.137

  Elton on the fifth Comman∣dement. Vide Cornel. à Lap.
• * 1.138

  Grotius. 25. Exod, 1.4.5.
• * 1.139

  Nunc propior sa∣lus nobis adest, quam eo tempore quo credere coepimus: ut ad tempus reseratur quod fidem praecessit. Calvinus.
• * 1.140

  Rioting and drunkennesse] Giving ones selfe to exces∣sive eating and drinking. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt nocturnae ama∣tiones. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nam & potari solet de nocte. 1. Thess. 5.7. Grotius.
• * 1.141

  Vers 4. Quode••s dictum intelligitur qùi volebant non de factis manifestis, sed de cordibus alienis judicare. Aug. de bapt. Contra. Donat. l. 2. c. 17.
• * 1.142

  V. 5. aestimat] Jd est, conten∣d••t, unā d••em esse alte••o prae∣stantiorem, alius c••nt••ndit omnes esse pares. De Dieu. Nos existimamus verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic esse Hebraeorum Dun, quod non judicare tantum sed & litigare, disceptare, litem & causam agere, eam que tueri significat, ut Psal. 54.3. De Dieu in loc.
• * 1.143

  Some inter∣pret it of the Kingdome of glory as Chry∣sostome; these differences about the law∣fulnesse of meates, and drinkes, will not bring you to heaven; it is rather to be understood of the Kingdome of grace, the power of godlinesse consists not in these things.
• * 1.144

  Doctor Taylor. Faith here sig∣nifies know∣ledge, and perswasion of our Christian liberty, of which before verse 5. and 14. called knowledge, 1 Cor. 8.7.11. Par.
• * 1.145

  Perkins. Quicquid fit reluctante & vacillante conscientia peccatum est. Faith is here taken for a perswasion of conscience, say Ambrose, Chrysostome, The∣odorere, Theoph. Oecumen, Calvin, and others.
• * 1.146

  Gloss. interlin. Similitudo du∣cta ab itinerum socijs, quorum validiores qui sunt, minus validos parte sarcinarum levant. Grotius. Metaphora ab onere vel mole, quam columnae sust••ri∣tant, sicut Galat. 6.2. Pareus in loc.
• * 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quanquam ab honoris appetitu originem trahit, usu tamen traductum est ad id omne quod studio magno ac contentione agimus. Ita enim usurpat Plato, Xenophon, Plutarchus, alij, & noster Apostolus. 2. Cor. 5.9. 1 Thess. 4.11. Grotius.
• * 1.148

  Vide Bezam. Jackson on Jer. 7.16.
• * 1.149

  De Launay, sur les Ro∣maines. Pareus. Acts. 18.2.3. So Col. 4.15. Phil. 2. Bish. Dav. and Mr. Cot••o••. vide Bezam.
• * 1.150

  Hanc vocem non accipit in significatione propria & usita∣ta, sed latius extendit ad eos omne•• qui non unam tantum ecclesiam instituunt, sed promulgando ubique Evangelio impendunt operam. Calvinus in l••c. vide Estium. See Iohn 13.16. 2 Cor. 8.23. It may be they were imployed by Saint Paul, or Saint Peter about the Gospell at Rome. Mr. Thorndikes Right of the Church in a Christian State, Chap. 2. p. 73. See more there.
• * 1.151

  Osculum, fre∣quens ac pervul∣gatum benevo∣lentiae symbolum fuisse apud Ju∣daeos, passim ex Scripturis liquet. Illud in morem transi••t apud veteres ut Christiani ante Coenae communicationem se mutuò oscularentur, ad testandam e•• signo amicitiam. Hinc flu••it••ritus ille qui bodie est apud Papistas, osculandae patinae. Calvinus in loc. Vide Estium.
• * 1.152

  Vulg. & Beza ut observetis, Erasm. consi∣deretis, Syrus & Arabs. Ca∣veatis ab iis qui, &c. sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur Luc. 11.35. de Dieu in loc. Id est, attentè & diligenter, quasi hostes è speculâ ob∣servetis. Beza in loc.
• * 1.153

  Dr. Sclater.