both from his own character and that of the Romans, he seasonably prepares them to submit to his instructions. When the apostle mentions the renown of their faith, an argument is drawn from their own character, for he intimates that they were obligated, by the public commendation of the churches, not to reject the apostle of the Lord, unless they wished to disappoint the opinion which all men entertained of them. Such conduct is considered to be inconsistent with good manners, and in some measure to resemble a breach of faith. As this testimony, therefore, ought with very good reason to induce the apostle, who had conceived a confident opinion of their obedience, to undertake, according to his office, to teach and instruct the Romans, so they were obligated in turn not to despise his authority. He disposes them, from a consideration of his own character, to submit to his instructions by testifying his sincere love to them. And nothing has a more powerful effect to secure confidence in a counsellor, than the opinion of his studying and contriving for our interest from sincere affection. In the first place, it is worthy of remark, that he so praises their faith as to refer it to God, by which we are taught faith to be the gift of God. For if thanksgiving is the acknowledgment of a kindness, whoever thanks God for faith confesses it to be his gift. And when we find the apostle always commences his rejoicings with thanksgiving, we may learn this instruction from it, that all our blessings are kindnesses from God. We ought also to habituate ourselves to such forms of expression, as may rouse us with greater eagerness to acknowledge God to be the giver of all blessings, and to excite others at the same time to a similar train of thoughts. If it is right to observe this in blessings of small importance, we ought to do it much more with respect

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to faith, which is neither an ordinary nor a common gift of God. Besides, we have here an example how thanks ought to be given through Christ, according to the precept of the apostle, (Heb. xiii. 15,) showing how we both seek and obtain mercy from the Father in his name. Finally, he mentions his own God, which is a special privilege of the faithful, on whom alone God confers this honour. For there is a mutual relation expressed in the promise, (Jer. xxx. 22,) “I will be to them a God, and they shall be to me a people." Though I prefer restricting it to the character which Paul supported, as an approval of the obedience paid by him to the Lord in the preaching of the gospel. Thus Hezekiah calls God the God of Isaiah, when he wishes to give him the character of a true and faithful prophet. (Isaiah xxxvii. 4.) He is called, by way of excellence, the God of Daniel, because he vindicated the purity of the worship of the Most High. (Dan. vi. 19.)

By the whole world-The commendation of good men was regarded by Paul as that of the whole world, in estimating the faith of the Romans. For unbelievers, who rather execrated this faith, could not give a sincere or probable testimony concerning it. We must, therefore, understand that the faith of the Romans was proclaimed in the whole world, by the voice of all believers who could form a proper opinion and give a just decision on this point. It was of no importance to find this small and ignoble band of men wholly unknown to the wicked at Rome, since their judgment had not the smallest weight with Paul.

For God is my witness-He shows his love from its effects, for had he not been warmly attached to them, he would not have commended, with so much earnestness, their salvation to the Lord, nor would he have especially desired to promote the same with so

much ardour by his own exertion. The solicitude and the desire of the apostle are undoubted proofs of his attachment, for they can never exist unless they arise from love. But since he knew it to be of importance to convince the Romans of his sincerity, if he wished to establish their confidence in his preaching, he confirms it by an oath, a necessary method for giving certainty to our discourse, when we consider it worth our while to confirm and settle upon a sure foundation whatever is liable to doubt. For if an oath is merely an appeal to God for confirming our discourse, every one must grant the wisdom of the apostle's oath, which he took without infringing the precept of Christ. Hence it is evident that the design of Christ was not as the too superstitious Anabaptists dream, entirely to abolish oaths, but rather to restore the true observance of the law. For the law, while it allows an oath, condemns only perjury, and unnecessary swearing. If, therefore, we wish to swear properly, we should imitate the gravity and devotion which appear in the apostles in taking oaths. To understand this form of an oath fully, we must consider, that while we appeal to God as a witness, he is summoned also, as a punisher of our sin, if we swear deceitfully, which Paul, on another occasion, expresses in the following words, "I call God for a record upon my soul." (2 Cor. i. 23.)

Whom I serve with my spirit-For as profane men, who make a mock of God, are accustomed to appeal to his name as a mere pretext, with equal assurance and rashness, Paul commends his piety in this place with a view to secure for himself the confidence of the Romans. For such persons, as are under the influence of a lively fear and reverential awe of God, will tremble to take a false oath. Paul also opposes his spirit to a mere external mask; for as many falsely pretend to be worshippers of God,

who are such only in appearance, he bears witness that he worships from the heart. Perhaps, also, he had regard to the ancient ceremonies by which alone the Jews appreciated the worship of God. He means, therefore, that although not exercised in ceremonial observances, he is nevertheless a sincere worshipper of God, as in Phil. iii. 3, "We are the true circumcision, who worship God in the spirit, and have no confidence in the flesh." He boasts, therefore, of his worshipping God with sincere piety of the heart, which is true religion and right worship. It was also of importance, as we have already mentioned, with a view to confirm the certainty of his oath, that Paul should testify his piety towards God. For impious persons make a mock at perjury, which pious characters dread more awfully than a thousand deaths. For wherever there is a serious fear of God, the same reverence of his name must exist. It amounts to the same thing as if Paul had said, that he was well acquainted with the sanctity and religion required in taking an oath, while he did not, after the example of profane persons, call God to witness in a rash manner. And his conduct teaches us to entertain such a deep sense of piety, whenever we take an oath, that the name of Christ, which we express with our lips, may have its own power on our hearts. He then proves from a sign, namely, his ministry, in what manner his worship of God does not arise from mere pretence. For by his ministry he exhibits the most full proof that he was devoted to the glory of God, who denied himself, and did not hesitate to undergo all the difficulties of ignominy, of poverty, of death, and hatred, for exalting the kingdom of God. Some explain the

sentence, as if Paul wished to recommend the worship with which he honoured God, because it is agreeable to the command of the gospel, where a

spiritual worship is certainly prescribed. But the former interpretation, namely, his obedience of God. manifested by his preaching the word, corresponds much better with the context. He, however, distinguishes himself in the mean time from hypocrites, who are influenced by another motive than the worshipping of God, since most of them are impelled by ambition, or something of a similar nature, and there is no cause to consider them all as discharging their ministerial duty from the heart, and with fidelity. The sum is, that St. Paul devotes himself with sincerity to the duty of teaching, because the circumstance of his piety, which he has mentioned, makes it correspond with the present subject. Hence we deduce a useful doctrine, calculated to supply the ministers of the truth with no small courage, when informed that by preaching the gospel they perform a worship grateful and precious to God himself.

For what should prevent them from preaching, when they know their labours to be so pleasing to God and approved by him, as to be considered a distinguished part of worship? He also denominates it the gospel of the Son of God, by which Christ becomes eminent, being pointed out in this instance by the Father, that while the Son is glorified, he in turn glorifies the Father.

How unceasingly-He continues to manifest the increasing force of his love by the constancy of his prayer. For it was a striking instance of his affection to find the apostle make mention of the Romans in all the prayers he poured forth to the Lord. The sense of the passage becomes clearer if the adverb always is understood to mean in all my prayers, as often as I address God in my supplications, I add also the mention of you Romans. He speaks not of any invocation of God, but of prayers, to which the saints voluntarily devote themselves,

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