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ordering providence, I am ready, and at a call, to preach the gofpel to you also at Rome.

HENCE LEARN,

I. All fuch whom the Lord employeth in the work of the miniftry, are not to look upon the preaching of the gospel, and thereby the gaining of fouls, as an arbitrary and indifferent thing, which they may fet about, when and how they pleafe, and leave off again, as they think good; but as a piece of work unavoidably bound upon their back, and a task which by no means they can get fhunned; for it is here held forth as a debt, I am debtor, fays Paul. See i Cor. ix. 16. 17.

II. The confideration of this, that there is fuch a neceffity lying upon the preachers of the gofpel, to endeavour after the converfion and establishment of poor fouls, as it fhould prove a fpur in the fides of fuch as are imployed, to walk anfwerable to their obligation and duty, notwithftanding of what difficulties can be imagined to be in their way; fo fhould it move people, not only not to spurn at the meffengers of the gofpel, when diligently following their duty, and fetting against ignorance and profanity, but alfo heartily and fweetly to welcome the gofpel, and chearfully yield obedience thereunto: all which is implied in the word debt. For what honeft man will not be moved at the fight of his obligation, to endeayour after a fulfilling of it; and who will not take that well off a man's hand, which they fee him bound to do, efpecially when it is for their own advantage, as the payment of a debt is.

III. The only wife Lord, at the beginning of the gofpel, faw it needful for the fpreading of the fame, and for founding of churches, to give a commiffion to fome to preach the gospel, not to one congregation only, but to all people, far or near, to whom God in his providence would bring them. They were not fixed to one particular flock, but had the broad

world for their charge: and fuch were called Apostles, and other extraordinary per fons, whom God raifed up, for that inftant, and laid aside again when he thought fit; among whom was Paul, who had the whole Gentiles in his commiffion, Grecians and barbarians.

IV. Such is now the darkness of the understandings of men by nature, fince that general confufion which befel mankind at the fall of Adam, that were they' never fo well polished and dreffed with natural fpeculations, and adorned with moral virtues, they cannot of themselves attain unto the knowledge of Chrift in the gofpel; but wife and unwife, Grecian and barbarian, are all alike: and to them the gofpel must be preached, and Paul muft have a commiffion to preach to them the unfpeakable riches of Chrift: 1 Cor. ii. 14. But the natural man receiv eth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually difcerned.

V. Howbeit men foolishly doting and refting upon their vain natural speculations, fhould think meanly of the doctrine of the gofpel, as not answering their humours, and foolish imaginations, and account it foolishness, 1 Cor. i. 23. yet there is fuch depths in it, as may give the best of their brains enough to do: and withal, containing the mind of God, and holding forth his counfel fo clearly, that through God's grace, the fimpleft idiot, and barbarian, may take it up: and therefore Paul fays, he is a debtor to both wife and unwife; knowing that it was a mean for the inftruction of the one, as well as of the other; and as it would give inftruction to the barbarian, fo the Grecian, for all his wit, would ftand in need of it, and receive light by it.

VI. As the minifters of the gofpel have not their flocks all of one fize and kind, but fome wife and fome unwife; fo it is their duty to be endeavouring to pay that

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debt they owe to both, and fo to preach as both may be bettered; babes may have their milk, and grown Chriftians ftrong food: for Paul fays, he was debtor both to the wife and the unwife. See 1 Cor. iii. 1. 2. Heb. v. 12. 13.

VII. A right fight of minifters their, commiffion over fuch and fuch a charge, fhould put them in mind of, and incite them to, every particular duty, to every particular perfon within their charge, fo far as they are able: for Paul, from the confideration of his commiffion over Grecians and barbarians, infers particularly his dary of preaching to the Romans, faying, So, as far as in me is, I am ready, &c.

VIII Albeit the conftant fettled charge of the minifters of the gofpel now, be not of fuch a latitude as was the charge of the apostles; yet there is none, comparing their ordinary endowments and qualifications with the extraordinary endowments of the apoftles, but muft fee more work for him than he can get done; and fo cry out with the fame Paul, Who is jufficient for these things? and therefore the apoftle here fays, As much as in me is, I am ready, &c. Importing, that though he was willing to preach to them, and others of his charge, yet he was not able to get all

done.

IX. Notwithstanding that minifters of the gospel cannot get their commiffion followed forth in every point; yet that fhould be fo far from difcouraging them, and making them defpair and quite the work, that rather it fhould be as oil to make their defines to flame and increase, and their inclinations more forward and bent to do all that is within their power, according as occafion offers: therefore tho' Paul could not get liberty to preach to the Romans, yet he was ready, as much as in bim was.

X. However the defires of the fervants of the Lord fhould be fo ftrong towards the gaining of fouls, as that it fhould be their meat and their drink to do the will

of him that fent them, and fhould make them fhake off all the intanglements of this life, 2 Tim. ii. 4. No man that warreth intangleth intangleth himself with the affairs of this life--and whatever may prove distractions, to impede them in their meffage; yet they ought not to wrestle against God and his providence, when he lays impediments in their way: for of fuch impediments Paul makes exception here, while he fays, as much as in me is; that is, fo far as God gives liberty, there fhall nothing on my part hinder: if God lay any obftruction in my way, there I must stand.

VERSE 16. For I am not ashamed of the gofpel of Chrift: for it is the power of God unto falvation, to every one that believeth, to the few first, and also to the Greek.

TH

HE apostle is here backing what he faid, by pre-occupying an objection, and withal coucheth in the bofom of it an argument to welcome his doctrine. It might have been objected thus: You fay you are ready to preach the gospel to us; but how think you to do fo, when the wife ones in the world have it in contempt and derifion, and do not value the gofpel, nor the carriers thereof. He antwereth: However they think little of it, yet I am not moved thereby to have it in lefs efteem; I am fo far from being afhamed of it, that I glory of it; and that for good reafons too. 1. Because it is the gofpel; good news, and glad tidings: and who needs be afhamed of that? 2. It is the gospel of Chrift; treating of him, good news of him, and from him and fhould I be afhamed of it? 3. It is the power of God unto falvation: It is that effectual and powerful mean and inftrument in God's hand, whereof he makes ufe to bring down the ftrong holds of Satan in fouls, and carry fouls towards heaven fafely and fhould I not glory of that? 4. It is thus efficacious only to believers, and to all fuch

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as close with Chrift offered in the gofpel, be they rich, be they poor, without exception and fhould I think fhame to carry fuch a meffage? 5. The Lord thought fo much of it, that the first proffer of it was made to the fpecially-privileged people; to the Jew first. And, 6. However this box of fweet ointment was firft broken up among the Jews, and they first honoured therewith, yet the finell of it was diffufed farther to the Gentiles: and fhould I be ashamed to carry fuch a worthy, favory and excellent box? And thus, with what farther followeth in the next verfe, having given fufficient grounds why he would not be afhamed of the gofpel, he (as I'faid) tacitely infinuateth this; that feeing he was not afhamed to preach the gofpel, they ought not to be ashamed to hear and accept the gofpel of Chrift, which is fo powerful for the faving of all believers, be they Jew, be they Gentile. OBSERVE,

I. Such is the implacable malicioufnefs of Satan, and the defperate wickedness of poor, ignorant, proud, foolish fouls, whom Satan ftirreth up, that the gofpel fhall not want oppofition where-ever it cometh; and though it be glorious and worthy of all acceptation of itself, yet ordinarily it is accompanied with oppofition, calumnies, and foul afperfions, which is here fuppofed, in that he fays, he will not be ashamed of it. II. All that opprobry that can be caft upon the gospel, and all those croffes that do ordinarily attend the preaching of it, at the hands of one or other, fhould not fo difcourage the meffengers of it, as to give it over; but rather fhould ftir them up to a rejoicing in their employment, and to magnify their office: for Paul's example in not being afhamed of it, fhould teach us as much. See 2 Tim. i. 12.

III. A right and fanctified fight and apprehenfion of the work, and excellency of the gofpel, will be a mean to ftir up the carriers of it, to diligence, and to fet about every piece of their work with carefulness,

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whatever difficulties they may in all likelyhood encounter with: for it was the confideration of this, that the gospel was the power of God, that Paul gives as a reafon why he would do what he could to preach the gofpel to thofe at Rome, whatever reproach and ill will he fhould meet with thereby: this was it that hardened him, against all croffes imaginable.

IV. Seeing the gofpel is nothing but good news, and glad tidings of peace to rebels, of falvation and redemption to captivated fouls, of bands to bind up the broken-hearted, of light to the blind, and of the oil of joy, for fuch as are heavy in fpirit; no difcouragement imaginable that the carriers of it can meet with, fhould make them afhamed that they are counted worthy to carry fuch a fweet, joyful, refrefhful, pleafant, and acceptable meffage: for fo much is imported in the very name it getteth, the gospel, or good news.

V. That the goipel hath such a noble fubject to treat of, as is Jefus Chrift, the image of God, 2 Cor. iv. 4. The brightnes of his glory, and the exprefs image of his perfon, Heb. i. 3. and fuch a one as is this King of kings, to be its author and institutor, it should fo much the more commend it to the carriers of it, and encourage them against what affronts or difgrace they can be expofed to, in their faithful discharge of their office: fo Paul was not afhamed of the gospel, it being the gospel of Chrift.

VI. However the gofpel feem contemptible to many, to whom it seemeth foolishnefs, becaufe of its fimplicity; and however many not only ftand out against it, and refufe to yield obedience thereunto, but also fet themselves against it, and make all the oppofition they can; yet it is, in itself, a mean appointed of God whereby he bringeth about ftrange and wonderful works of power; and where the Lord is pleased to back it with his fpirit, becomes mighty to the pulling down of strong holds, 2 Cor. x. 4. and as a two handed sword

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levelleth all before it: Therefore it is here called the power of God. Heb. iv. 12. For the word of God is quick and powerful. 1 Cor. i. 18.---But unto us which are faved, it is the power of God.

VII. In that the gofpel is fuch a powerful instrument and mean, whereby God is pleafed to bring about mighty and wonderful works, the carriers thereof fhould be fo much the more encouraged, and heartened to go through all contradiction and feas of obloquy and difgrace, knowing that mauger all their oppofition, it will be effectual for gaining of fouls, where and when it feemeth good in his eyes, whofe inftrument it is: for here Paul fays, be was not ashamed of the gospel, and why, because it is the power of God.

unto whom it becometh the favour of life. unto life therefore faith Paul, it is the power of God unto falvation, to them that believe. See Heb. iv. 2.

XI. Such is the freedom of God's offer in the gofpel, that whatever fort of finners they have been to whom the offer is made, and however vile and abominable they have been formerly, yet they fhall be welcome, on condition that they heartily receive and embrace the fame, and welcome Chrift that is offered therein; for the gospel is the power of God unto falvation, to all fuch as: believe, without exception..

XII. Great and manifold are the privileges of people in covenant with God; and however they, for their iniquities, deferve little good at God's hand, yet he is fo mindful of his covenant, as to show them fome favour beyond others: and therefore thefe people of the Jews, being the feed of Abraham, Ifaac and Jacob, and fo in covenant with God, how beit undeferving at God's hand, yet get here the first offer of a Mediator; the cabinet of the precious. jewels is firft opened among them, who were a greatly privileged people, Rom. ix. 45. Who are Ifraelites; to whom pertain

VIII. How fad and lamentable muft the condition of fuch be, as either want, reject, or oppofe this gofpel; feeing it is the ordinary, and only ordinary mean, whereby fouls are brought to falvation: how fecklefs foever it feem in itfelf, it is the gofpel of falvation, Eph. i. 13. and the grace of God that bringeth falvation, Tit. ii. 11. that discovereth that way, and bringeth folk into it; it is the miniftration of the Spirit, which quickeneth, and giveth the adoption, &c. It is to them first: eth life, 2 Cor. iii. 8. therefore it is here called, the power of God unto falvation.

Matth. x. 5.---Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. See Acts i. 8. chap. xiii. 46.

XIII. Albeit God was pleased to honour the covenanted Jews with the first of-fer of the gospel, yet he would not confine. the fame among them, but thought good to make the Gentiles, that were once ftran

IX. The confideration of this, that the preaching of the gofpel is fuch a neceffary and profitable mean, a mean whereby poor fouls are brought into a state of falvation, fhould fo harden the meffengers thereof against all poffible affronts, and render the gofpel fo glorious and excel-gers and foreigners, fellow heirs and citilent in their eyes, that no fpot of ignomiby or reproach caft upon it, fhould caufe them turn their backs thereupon, as afhamed thereof: for, for this caufe, that the gofpel was the power of God unto fal vation, Paul was not afhamed of it.

X. Albeit the gospel, where backed by the Spirit, be glorious and powerful, for the accomplishing and bringing to pafs wonderful works; yet it is only believers

zens; for now the middle wall of partition being broken down, there is no difference between the few and the Greek: for the fame Lord over all, is rich unto all that call upon him: For whosoever shall call upon the name of the Lord, fhall be faved, Rom. x.. 12. 13. for here it laid, to the Greek alfo.

XIV. The confideration of the efficacy and ufefulness of the gofpel to all that believe, be they of what nation or kindred

foever;

foever; and how the meffengers thereof are fo far from flinching from it, because of perfecution, or what malice can effectuate, that they glory in it; fhould be a ftrong inducement to people to embrace heartily, and yield obedience unto the gofpel: for this is the force of the apoftle's argument, whereby he would perfuade them to welcome the gofpel, becaufe he was not ashamed of the gospel, it being the power of God unto falvation, &c.

VERSE 17. For therein is the righteoufnefs of God revealed from faith to faith:

HIS

IS laft argument, taken from the usefulness and efficacy of the gofpel, he confirmeth in the fore part of this verfe; and fheweth, that the gospel is the power of God unto falvation, to all fuch as believe, because in the gospel that righteoufnefs by which we must stand before God's tribunal, and which is of his invention, is therein declared and exhibited to believers, be their faith weak or ftroug, from faith to faith; that is, that righteoufnefs of God by which we must be juftified, is exhibited, and applied by faith that is fincere, and is upon the growing hand, and advancing from one degree to another. OBSERVE,

I. The Lord hath made fuch a connection betwixt righteoufnefs, as the way,

the gofpel, for therein is this righteousness revealed.

III. However in folks by nature there be an inclination to obtain happiness by a covenant of works, which is broken long fince; yet that righteousness by which we muft ftand before God's tribunal, and which is revealed and made known in the gospel, is not a righteousness of our own purchafing, and merit, or devifing, but a righteoufnefs fallen upon by the infinite wife God, or a righteoufnels of one who is God; for it is called the righteousness of God. Phil. iii. 9.----I be righteousness which is of God by faith. See Rom, iii. 21. and

X. 3.

IV. This righteoufnefs of God which is revealed and exhibited in the gofpel, is made ours and applied by faith, laying hold on Jefus and his righteoufnefs; for it is revealed from faith, or by faith.

V. The least degree of faith, provided it be fincere and true, appropriateth this revealed righteoufnefs of God in the gofpel to us: for it is revealed from faith to faith; that is, from the smallest measure and degree of faith to the greatest.

VI. Such is the nature of true faith, that however Satan be ufing many means whereby to make it fail, and die, yet it is ftill growing from one degree and measure to another, from faith to faith.

and life and falvation, as the end, that noneAs it is written, The just shall live by

needeth to expect falvation without righteousness; Hab. i. 13. Thou art of purer eyes than to behold evil. 1 Cor. vi. 9. to. Know ye not that the unrighteous fhall not inherit the kingdom of God?---- See Rev. xxi. 27. For here the apoftle's argument fuppofeth it.

II. That righteousness by which alone we attain unto falvation, cannot be learned by natural knowledge; but the natural man, however in other things he be fharp enough fighted, yet he cannot reach this, for it is a matter that must be revealed in the gospel; and fo cannot be known but by

faith.

THE apoftle having fhown, how the

gofpel is the power of God unto falvation, to all that believe, by fhewing that therein is the way to falvation, thro faith applying the righteousness of God, without which no falvation; he comes to the main question which he is about to clear, touching juftification by faith alone. without the works of the law.

Here then beginneth the fecond part of the epiftle; and the firft doctrine which he propofeth and confirmeth, is anent juftifications

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