Romans might with all willingness hearken | unto Paul's doctrine, he puts them in mind, that they were Gentiles by birth, and fo needed not be proud, feeing by birth they had no right to the oracles of God, and fo should be glad at their heart to welcome the gofpel.

III. The Lord's goodness in working a great change in us, and bringing us from darkness to light, and from the state of nature into the state of grace, fhould be fo far from caufing us wax proud, and mifken ourfelves, that, on the contrary, we fhould be thereby the more ftrongly drawn to obedience: therefore does he tell them, that though they were Gentiles, and so by nature without Chrift, being aliens from the commonwealth of Ifrael, and (trangers from the covenants of promife, Eph. ii. 12. yet now they were the called of Jefus Christ; and hereby would force obedience from them.

IV. All fuch as are effectually called, have a fpecial intereft in, and relation unto, Christ; for they are his who are called; he owneth them as his own; they who are called belong to him.

V. The fpecial relation that people have to Chrift, or pretend to have by their profeffion, should lay ftrong bonds on them, to walk worthy of him that hath called them from darkness to light; to welcome his meffage and meffengers; and to yield all fubmiffive obedience unto their Mafter, Jefus Chrift: for he calls them the culled of Chrift; that thereby they might be wrought unto obedience.

VERSE 7. To all that be in Rome, beloved of God, called to be faints: Grace to you, and peace from God our Father, and the Lord Jefus Chrift.

Ere is the fecond part of the infcription of this epiftle, containing the defcription of thofe unto whom the apoftle did write; as alfo the falutation which he ufed. They are defcribed, 1, From their

place of habitation, inhabitants of Rome. 2dly. More fpecially, 1. Beloved of God; 2. Called; 3. Saints. In the falutation there is, ft, The good things wished for, 1. Grace; that is, the goodwill and favour of God: 2. Peace; a fruit, and an effect flowing therefrom; reconciliation with God, peace of confcience, and with others; and all other things, neceffary for our welbeing here or hereafter. And, 2dly, The caufes of thefe good things. 1. The principal, God our Father. 2. The procuring caufe, and our Lord Jefus Chrift. And herein also he preffeth home his point.

DOCTRINAL OBSERVATIONS.

I. Such is God's goodness and kindness to his people, that he will not let them want a word of inftruction and direction when he fees it fit, but will fend it to them even from afar, ere they want it, for here he ftirs up Paul, now at Corinth (as is generally fuppofed) a city in Greece, to write to Rome, a great way diftant. Be where we will, God can find a way to let us know his mind when he fees fit.

II. Albeit God will do good to the feed of the righteous, and. that to many generations, yet grace goes not by heirfhip: and the Lord's beginning a good work in any place will not tye him to keep up the candleflick there in all time coming; for Rome, that then was famous for faints in it,

is now become the feat of the Beaft. God hath not tied his gofpel to any one place, but can remove it, when he fees it abused.

III. As the faints are the perfons moft in efteem with God, and whom he refpects before princes and great ones; fo fhould fuch be high in our eftimation and affection: for here Paul, mifkening the great, rich, and mighty citizens and courtiers writes to the poor faints among them; and it is fuch that are honoured with this epiftle.

IV. As it is a special and prime privilege of itself, to be beloved of God; fo it is that which believers ought to look upon as their garland and crown, and as a chief badge of honour: for here the prime and chief epi

the

thet which he gives them is this, that they are beloved of God.

V. Howbeit by Adam's tranfgreffion all mankind did forfeit their right to heaven, and became enemies to God, yet in that finful mass, and among that loft race, there was fome unto whom the Lord carried everlafting kindness, and had a room for in his electing love: for this, to be beloved of God, is a privilege belonging to fome only, whom the Lord in due time calleth unto himself; therefore is this epithet joined with called, and saints, to fhew, that this is peculiar to fuch only.

eft, feeing their fouls may be as dear to Chrift; and they are to give an account for them, as for others. Thus we are taught by Paul's example, who, without refpect of perfons, writes to all the faints at Rome; not preferring one before another.

X. A lively apprehenfion and confideration of God's loving-kindness to us taking effect in time, in effectually calling and renewing us, will forcibly draw us to obedience, as by a magnetic virtue. We can not rightly think of his old love, and his old love now verified and demonftrated, but our hearts must be warmed with thefe beams, and re

them to welcome his doctrine, he puts them in mind of God's eternal love, coming to height in time, when he calls them beloved of God, &c.

VII. Such as are effectually called have on them the righteousness of Jefus Chrift, and are in part fanctified; and daily promoving and advancing forward in the way of holiness for in these refpects it is, that they are called faints, devoted to holiness. And fuch as are indeed effectually called, will be following after holinefs, and labouring to look like faints; for therefore are called, and faints, joined together.

VIII. Howbeit all and every one that are vifible profeffors, and federally holy, 1 Cor. vii. 14. are not truly and really fanctified inwardly; yet it is our duty to look upon all fuch as are vifible profeffors, as true members of the vifible church; and to efleem them faints, as long as their practice doth not belye their profeflion: for albeit it can hardly be thought, that all thefe profeffors at Rome were really fuch as they profeffed themselves to be, yet as long as there was nothing known to the contrary, Paul calls them all faints, and called ones.

IX. It is the duty of paftors, who have the charge of fouls, to be as tender of the pooreft under their charge, as of the great

From the SALUTATION learn;

I. That it is the duty of Chriftians to be real and chriftian in all their carriage and deportment; even in their most ordinary actions, as falutations, and the like: for here Paul is not faluting them with toom empty complements, but breathing out from the heart fincerity, and fpiritual Chriftianity, wifhing to them grace and peace.

II. As it is the duty of minifters to be labouring to get their people into God's favour, and at peace with him, by serious exhortation; fo fhould they be making confcience to hold up their cafe to God, and deal with him effectually for the fame; for this being in manner of a prayer, teacheth us fo much.

III. Whatever thing else we have to do in a world, this fhould be our main business, and herein fhould we moft exercise our-" felves, to be fheltered under the favour and goodwill of God, and to enjoy his peace:. for here, when he would with them all the good he could, he witheth them grace and peace; to show them, that as this was the beft he could wifh them, fo it fhould be most defirable unto them, and moft endeavoured after.

IV. It is a most ready way for minifters to gain their point with people, and to bring them up to obedience to the faith, at least to take their doctrine and exhortations well off their hands, to be carrying themfelves fo among them, as that they may fee, that minifters are fo far from wifhing them hurt, or any thing which may tend to their prejudice, that, upon the contrary, if there be any thing better than another, that they wish them that from their very heart: therefore, that thefe Romans may take Paul's doctrine well off his hand, he lets them fee, that he refpects them fo, that he witheth from his heart they had the best things imaginable.

V. That is only folid and lafting peace, and fanctified profperity, which floweth from God's favour and grace, as a ftream from a fountain: therefore does he here fet down grace, in the first place, as being the only fountain and fpring from whence floweth peace with God, Rom. v. 1. Being juftified by faith, we have peace with God--peace of confcience, and all profperity, which may be understood under the name

of peace.

VI. Such as are beloved of God, have this privilege among others, that as God's favour and goodwill are theirs, fo he alloweth them peace and reconciliation, and a right to all other external advantages, (included under the word peace); and as he fees it conducing for their spiritual advantage, will let them enjoy the fame for after he has called them beloved of God, then he wisheth, or prayeth, for grace and peace. And his prayers teacheth us, that fuch as are beloved of God, have ground to expect peace, in the Lord's own time

and manner.

VII. All beloved believers, be they weak or ftrong, eminent for grace or not, have one and the fame Father: the meanest and weakest true believer in Rome, had the fame Father with eminent and gracious Paul; therefore faith he, our Father.

VIII. The thrifty way of coming fpeed

with God in our petitions to him, for ourfelves or others, is to be laying hold on him as our Father; and fo engaged to hear the humble and approven defires of his own children: for this is Paul's way of it; in petitioning for grace and peace to these Romans, he takes up God as his covenanted God and Father, and confidereth him under that notion, and clafpeth about him, faying, Our Father. Our faith cannot choofe but be weak, when we look upon God as one having no pity or affection toward us, but as ftanding aloof; and fo our prayers cannot but be heartless.

IX. The only way for folk to win to the manifeftation and intimation of God's favour and goodwill, and to win to true peace, is to be getting their intereft in God as their Father, thro' Jefus, infured, and cleared: for no grace nor peace for us, but from God our Father. And when once that is, then all is right: then is his favour felt; then is the confcience calmed and fettled; and then all things, and all cafes, turn to the beft.

X. As Paul's joining, in this his petition, Jefus Chrift with the Father, teacheth us, that we ought to worship, in our approaches, by petitioning Jefus Chrift, as we do the Father, and thereby acknowledge him to be God equal with the Father, able and willing to hear and to help; fo it cleareth to us the manner how God communicateth to believers his fpiritual favours, and temporal mercies alfo, viz. in Christ Jefus, or by virtue of his merits: for Chrift is the conduit through which God conveyeth of his fulnefs; and therefore Paul thinks it not enough to fay, Grace be unto you, and peace from God the Father, but adds moreover, and the Lord Jefus Chrift.

VERSE 8. First, I thank my God through Jefus Chrift for you all, that your faith is Spoken of throughout the whole world.

epistle; wherein he driveth on the fan.e defign, and ufeth arguments whereby he might prevail with them to welcome his doctrine. And in this verfe we may take notice of two arguments, thus. 14, Every body that I have occafion to fpeak with, hath much to say to your commendation; the news of your fubmitting to the gofpel of Chrift, and fhaking off of your Heathen ifm, is gone far and wide; every body commendeth, and fpeaketh to your praife, now it were a foul fhame for you, that are fo highly commended, to reject my meffage, and the truths of God I am to deliver; therefore you must take well what I fay to you. 2dly, This your faith, and fo commended, is not the thing that I envy, but that wherefore I am heartily glad; and fo glad, that I cannot but blefs God through Jefus Chrift for the fame : therefore look not upon me as your ill-wisher, but as one that rejoiceth to fee you thrive.

HENCE LEARN,

I. As it should be the duty of all Chriftians to rejoice and be glad, when they hear of God's grace thriving among any people; fo especially minifters fhould have a glad heart, when any under their charge are obeying the gofpel; this fhould be their joy and rejoicing: therefore we fee how glad Paul's heart is, that there is fo much good spoken of these Romans: See Phil. i. 4. Col. i. 3. 1 Theff. i. 2. 2 Thess. i. 3.

II. The right way of venting and expreffing our joy for the grace of God in others, is by way of thankfulness to God for the fame: praifes to God the Father, from whom cometh every good gift, and the fountain of all fpiritual bleffings, is the right channel for fpiritual joy to run into; there fore Paul's joy runs out in praises, and thankfulness to God, I thank, &c.

Ill. If we would be at thankfulness for grace bestowed on ourselves and others, we would do well to look on it as coming from God, the Father of bleffings; and as having its original from no lower efficient. When we look on God as the author, and

principal efficient of that grace, then will we be more fit to give him hearty thanks for it: for Paul's thanking of God, fays, he looked on God as only worthy, as being the chief caufe of it.

IV. Whether we be praying or praifing, it were good for us to be looking on God as ours by covenant. It is a happy thing when every duty drives our hearts nearer God; and is fo far from fitting in our light, and from keeping us from refting on our rock, that, on the contrary, it clears up our intereft more; and in it we win to clafp our arms about God as ours: for then duties fhall run apace. And, as with great boldness and confidence we will pray for others; fo with greater chearfulness will we thank God for his goodness to others, when our intereft in God is clear: therefore, fays Paul, I thank my God. Phil. i. 4.-Making request with joy.

V. As all our fpiritual bleffings cometh to us in and through Jefus Christ our Mediator, Eph. i. 3. fo fhould all our fervice to God go that fame way back, through Chrift; and in particular our praisings and thanksgivings fhould be offered up to God, in and through Chrift, Col.iii. 17.---Do all in the name of the Lord Jefus, giving thanks to God-See Heb. xiii. 15. therefore, fays Paul, I thank God through Chrift.

VI. As minifters hearty thanking of God, for any good that he hath done to their flock, fhould abundantly teftify their love and refpect; fo alfo, fhould this their love, thus manifefted, be a strong motive to move people to hearken to their exhortations: and therefore the apostle makes ufe of this as an argument, to mind them to welcome his doctrine.

VII. Albeit faith be a precious gift of God, who is to be bleffed and praised for it. where-ever it can be found; yet a people, or company, their fubmitting of themfelves to the gofpel, (tho' it cannot ordinarily be expected, that and all every one of them hath rue faving faith) fhould be matter of praife and thanksgiving; for feigned obedience is

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much:

much for here Paul thanks God for them all. Now, it can hardly be thought, that all thofe had true and faving faith; and tho' it were truth, that all and every one among them were endued with faving faith, yet fure Paul thanks God for that faith which was spoken of far and near; and this behoved to be their profeffion, and not their faving faith, that was thus obvious, as to be the matter of discourse, and commendation, to fo many in all places.

VIII. Folks fubmitting to the gofpel fiould be more thought of, and in more account with Chriftians, than all their other outward enjoyments and benefits: for this was it that was fo much taken notice of among thofe Romans, by the Chriftian churches, that Rome, or many there, were become profeffed fubjects to Chrift; and not that they were rich, and noble, and did excel in other worldly defirable things.

IX. Folks profeffion fhould lay bands on them to welcome truths from the hands of God's meffengers, as this argument fhoweth.

II. It is lawful now under the gofpel to fwear, though not for every trivial and naughty matter, nor in our ordinary dif courfe, yet when lawfully called thereto, and when the matter is grave and ferious and our confirming of what we fay with an oath, tendeth to the glory of God, and the edification of others: fo much doth Paul's example teach us, in this his faying, God is my witness; which is a real oath.

III. As true love where it is, cannot be hid, but will break out in outward acts manifefting love; fo it will particularly vent itself to God in prayer, in the behalf of the party loved: for the apoftle makes ufe of his conftant mentioning of them in his prayer, as an evidence to perfuade them of the truth and reality of his love and affection.

IV. It is the duty of fuch that are taking an oath, to be fenfible of the dreadful and terrible majefty of him with whom they have to do; and that he is one who will not be deceived: and this Paul teacheth us by his practice, who, to fhow what fenfe of a divine Majefty he had, when he was appealing to him, and folemnly calling him to witnefs, prefently addeth, whom I ferve with my Spirit.

V. When men dare hazard their fouls, in calling God to witnefs in any particular, it is our duty to believe it as truth, and not to queftion it any more, feeing an oath is an end of all controverfy; for otherways the apoftle had never taken an oath, if thefe Romans had not been bound to have refted perfuaded of the truth of what he fwore.

VI. Whoever are making confcience of one duty, and are making it their study to be fincere and hearty in it, will also make confcience of an oath, and beware to take God to witnefs an untruth: for after he has given his oath, that they might not queftion it, he prefently fubjoineth, whom ferve in my Spirit. That they might not fufpect his oath, he tells them, that he

is