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AN

EXPOSITION

OF THE

EPISTLE to the ROMAN S.

TH

INTRODUCTION..

HE general fcope and defign of the, he refts in the law, and makes his boast of first feven chapters of this epiftle, is God, knows his will, and approves the to prove, that we are justified before God, things that are most excellent. For he alfo, only by the righteoufnefs of Chrift received in his highest natural attainments, breaks the by faith. We continue in a juftified ftate, law, dishonours God, and at the best perby the renewed exercife of faith; and the forms but an external obedience, and reachwhole life of a juftified perfon is a life of es not to the fpirituality which the law refaith in the Son of God, as well as his whole quires.---The Jew has indeed much every. hope of eternal life is through faith in way the advantage, in point of external priChrift.---This doctrine is proved, by a re-vileges; but in point of juftifying righteoufprefentation of the atrocious impiety and wickednefs of the whole Gentile world; that even they who make the higheft pretences to innocence, and who judge and cenfure others for fuch horrid impieties, as are commonly practifed among them, are all in excufeable and felf-condemned, on account of the wickedness perpetrated and indulged by themselves; being all of them fuch violators of the law and light of nature, as will kave them without excufe in the day when God fball judge the fecrets of men by Jefus Christ This is plainly the Apostle's argument, from the 18th verfe of the first chapter to the 17th verfe of the fecond chapter. Whence it follows, that the Gentile world cannot poffibly have any claim to juftification by their own perfonal obedience; nor any other way, but by the righteousness of Chrift received by faith.

The Apoftle next proceeds to fhew, that the Jew has no better plea to make for his acceptance with God, on account of his own perfonal righteousness than the Gentile, tho'

nefs he cannot be faid to be better than the Gentiles; no, in no wife!---This is the argu-ment from the 17th verfe of the fecond, to the 9th verfe of the third chapter: in which verfe and thofe following, the Apostle fuis up the argument, in these remarkable words, which fully justify my interpretation of his fcope and defign: For we have before proved both Jews and Gentiles, that they are all under fin; as it is written, there is none righteous, no not one, &c.---That every mouth my be flopped, and all the world may become guilty before God.---From thefe premifes, he draws this conclufion in the 20th verfe of the third chapter, &c. Therefore by the deeds of the law fhall no flesh living be justified in his fight. For by the law is the knowledge of fin. But now the righteouf nefs of God, without the law, is manifested, being witnessed by the law and the prophets, even the righteoufness of God, which is byfaith of Jefus Chrift unto all, and upon all them that believe for there is no difference: Being justified freely by his grace, through A

the

our condemnation.---As Adam's fin was im puted to all whom he represented, unto their condemnation, fo the righteousness of Chrift is imputed to all whom he reprefent

on of life. As by one man's disobedience many were made finners, fo by the obedience of one, many shall be made righteous.

the redemption that is in Chrift Jefus. Therefore we conclude, that a man is juftified by faith, without the deeds of the law. Which was the point to be proved. But here may arise a question: What lawed, and who believe in him, unto justificatiis it that the apoftle excludes from having any hand in our justification? to which it is anfwered: all the law, that was obligatory both upon Jews, and Gentiles; for they were both obnoxious to wrath, by their violation of the respective laws they were under; had all finned, and come short of the glory of God. ---And God deals with them all alike. He will justify them all by their faith in Jefus Christ, and no otherways; and thereby fhew that he is not the God of the Jews only, but of the Gentiles also.

After a folemn caution unto all, not to turn the grace of God into wantonnefs, and not to continue in fin, that grace may abound; and after enforcing this caution from the obligation we are under by our baptifm to die unto fin, and walk in newness of life, as Chrift died for us, and rofe again from the dead, (as in the first part of the fixth chapter) the Apostle goes on to fhew (in the latter part of that chapter) what was the privileged happy ftate of these Romans, to whom he wrote: That fin had not dominion over them; for they were not under the law, but under grace: That they were made free from fin, and were become the fervants of

Having thus concluded his first argument, and proved from the guilt and impotence both of Jew and Gentile, that no man can be justified by the law of nature, by the law which was given to the Jews, nor any other way but by the righteoufnels of God, which is by faith of Jefus Chrift.---The A-righteousness.--And then throughout the poftle proceeds to prove the fame thing from Abraham's faith being imputed to him for righteousness; and from David's defcribing the bleedness of the man to whom God imputeth righteousness without works, throughout the fourth chapter.

He then begins the fifth chapter, by defcribing the glorious privileges of thofe, who are thus juftified by faith, and ends it by fhewing in what manner we partake of the righteousness of Chrift for our justification: That it is in the fame manner, as we are partakers of the fin and guilt of Adam, to

whole feventh chapter, and the beginning of the eighth, he illuftrates this matter, and fhews in what refpect they are not under the law, and how, or in what refpects, they are made free from fin.

Thus the fcope and defign of the Apostle in the firft feven chapters of this epiftle, is, to prove, that both Jew and Gentile must be juftified only by the righteoufnefs of Chrift, received by faith; and not by their own obfervance of any law, which they are under,

ROMANS,

ROMA NS, CHA P. I.

VERSE 1. Paul, a fervant of Jefus Christ, unto the gospel of God.

called to be an Apostle, separated

hold forth the gospel of God; and therefore feeing the Lord hath fet me and others apart for this only work, as our talk, you will not do well to reject our counfel. 7. The mesfage which I have to deliver is good news, viz. touching the fole way of being juftified before God. The work unto which I am fet apart and defigned, is the gospel; I am feparated to hold forth that. I have nothing to hold forth but good news; therefore it is your beft to take heed, and to obey what I fay. 8. Thefe good news are not news of my own invention; this gofpel which I preach, and am to declare to you, is not mine principally, it is the gofpel of God, and therefore reject it not.

DOCTRINAL OBSERVATIONS.

this verfe, and fome verfes following,, is contained the description of the author of this epiftle, which is one part of the infcription thereof, and that both in general, and in particular; and therein is contained many forcible arguments, to induce the Romans to yield obedience, and to give credit unto his doctrine. 1. The first is this: I am not afhamed to avow that which I tell you to be truth; I dare take my hazard in the maintenance of the truth of that which I aver to be truth to you; and therefore fubfcribe my name to this epiftle, Paul. 2. You would do well to take this doctrine off my hand, for in writing this to you, I am not feeking myself, nor going about any particular of mine own, for I am a fervant, that hath a Mafter above me, whofe work I am. about, and to whom I must give an account of my behaviour in this charge. 3. My Mafter is no mean man; my Mafter is Jefus Chrift, one who hath manifefted his love to poor man, in taking on him his titles and offices, and one whom you profefs to love and refpect, I am a fervant of Jefus Chrift. 4. Do not think that I am running unfent, and that I have not a special warrant for this I do, for I am called and fent, I am com- II. Howbeit the fervants of the Lord may milionated for this caufe, called 5. I am fometimes conceal their names, when they not one of the meaner fort of Chrift's fer- know that for their caufe the doctrine would vants, nor one placed in the lowest degree, be taken in worfe part, and lefs regarded (for apoftle; fuch an one as am called im- which caufe it is very likely the apoftle conmediately of God, and extraordinarily qua- cealed his name in writing to the Hebrews, lified for the work, and affifted in going a-among whom he knew his name was not bout, and in confirming the fame. 6. My favoury) yet when the truth is not in dancall is not a bare pretence, or groundless, or ger of fuffering that way, it were good for uncertain, but a call verified' and made out the minifters of the gofpel, to be fo perfuadin God's own way: I am not only called, ed of the truth of what they teach, as not but feparated, and folemnly fet apart for that to refufe a teftimony thereunto, when needend, as having no other thing to do, but to ful, nor to be ashamed to profefs the fame, A z

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I. The love and grace of God is admirably free and powerful, that can make of a cruel mercilefs perfecutor, a faithful and powerful preacher of the gospel; for here Paul, who fometime made havock of the church, Acts viii. 3. and breathed out threatnings and flaughter against the difciples of the Lord, Acts ix. 1. 2. is now become a preacher of righteoufnefs, and a minister of the gofpel.

and

and to be fo honeft and ingenuous as to avow themselves ready to maintain the fame, feeing for these causes the apostle fubfcribes his name here, and calls himself Paul.

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over God's heritage, 1 Pet. v. 3. but fo to demean themfelves, as having a mafter above their heads, whofe rules and precepts they ought to follow and walk by.

V. Seeing the minifters of the gospel, in preaching the fame, are about their master's business, and not their own; and muft be painful and faithful in the discharge of their duty, as they will be answerable; it is the duty of people, to take well off their hands what they tay, and welcome every truth they bring forth; for Paul ufeth this as a motive to move them to a hearty embracing of what he was to say, that he was but a fervant.

VI. Notwithstanding that the work of the ministry be painful and laborious, and the minifters themfelves expofed to many injuries and contempt in a world, yet this fhould counterballance all, and prove a fufficient encouragement, that they are fervants to a good and gracious Jefus; and fo to one that will undoubtedly reward them,

advanced to be a priest, prophet, and a king; and fo to one by whom they will get no fmall credit and honour.

III. As people fee the meffengers of the Lord fo far perfuaded of the truth of what they deliver as not to flinch from giving teftimony thereunto when expedient, nor afraid to avow and maintain the fame when called to it, they should so much the more heartily welcome and kindly entertain the fame; for this may be looked on as an argument to move the Romans to embrace what he was to speak, because he was neither afshamed nor afraid to put his name to it and fubfcribe it. IV. Minifters are fervants, and that upon a fivefold account; L. Because their work is painful and laborious, and hence oftentimes called a labour, Theff. iii. 5.---- Left by fome means the tempter have tempted you, and our labour be in vain. Theff. v. 12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you. 1 Tim. v. 17. Let the el-and to a Chrift, one highly honoured and ders that rule well, be counted worthy of double honour, efpecially they who labour in the word and doctrine. 1 Cor. xv. 1o. But I laboured more abundantly than they all; yet not I, but the grace of God which was with me. 2. Because they must not seek themfelves, nor their own good, in the discharge of their duty, but the good and advantage of their Master, 2 Cor. iv. 5. For we preach not ourfelves, but Chrift Jefus the Lord; and our felves your fervants for Fefus's fake. 3. Be- VIII. Whoever they be that profefs faith caufe they fhould be careful they preach or in Jefus Chrift, they should heartily and publish nothing, but what they have a war-willingly embrace any meffage he fendeth to rant for. 4. Because as they muft walk, in their deportment in the work of the miniftry, according to their commiffion; fo they muft give an account of their carriage in that employment unto their master, Luke xvi. 2.--Give an account of thy stewardship. 5. Because, however the Lord hath cloathed his fervants Iwith rower and authority over the flock, fage he was about. 1 Cor. iv. 21. hence they are faid to be fet over, 1 Theff. v. 12. and to to have rule, fleb. xiii. 7. 17. yet they are not to lord it

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VII. Humbled finners, as they have mean and low thoughts of themselves, fo they think much of any relation they have to Chrift, how fecklefs foever it feem to be; and therefore Paul fubfcribes himself a fervant of Jefus Chrift, as being all the title of honour he valued and defired.

them by whatsoever hands; and therefore to perfuade thofe Romans whole faith was fpoken of far and near, to receive kindly and chearfully the doctrine he was to deliver, he useth this as a motive, that he was a fervant of Jefus Chrift, whom they profef fed to refpect and love, and it was his mef

IX. However it be a duty lying upon every Chriftian to help others to Chrift according to their power, within their own

fphere,

sphere, and in a private way, yet none ought to intrude themselves into the office of the ministry, and take upon themselves the public, ordinary, and authoritative way of preaching the gospel of Christ, as his amballadors, unless they be called thereunto, as was Aaron, for Paul was now called to be an apostle.

X. As people are to try the doctrine delivered, whether it be according to the law and teftimony, or not; fo they fhould fee that he whom they receive as a meffenger of the Lord, be duly and orderly called thereunto; and not to hearken to every one without trial, whether he be fent or not: for Paul here tells them he was called, it being a thing he knew concerned them to know. XI. Though truth fhould be embraced and believed as truth, yet it fhould be received and welcomed fo much the more that it is delivered by fuch as are commiffioned and called thereunto; and as the neglecting of truth, delivered by fuch, will be fo much more a guilt, fo the knowing of the meffenger to be one authorised for that effect, fhould be a motive to people to welcome more heartily truths propofed; for this may be looked on as an argument and motive to move them to receive his doctrine, that he was a called apostle.

XII. As a minifter's clearnefs in the matter of his call, will do much to fupport him and bear up his fpirit in that day when his call fhall be queftioned, as Amos vii. 14. 15. Then anfwered Amos, and faid to Amaziah, I was no prophet, neither was I a prophet's fon; but I was an herdman, and a gatherer of fycomore-fruit. And the Lord took me as I followed the flock, and the Lord faid unto me, Go prophely unto my people Ifrael; and he fhall meet with oppofition as Jeremiah did, Jer. xvii. 15. Behold, they fay unto me, Where is the word of the Lord? let it come now: So it is incumbent to all fuch to labour for fo much clearness in his call, as he may avow the fame, when the good of the gofpel calls for it, as here Paul avows, he was called to be an apostle.

XIII. It pleased the Lord, at the first founding of gofpel churches, to fet up fome officers for a time, whereof the office of apoftlefhip was one, and the highest, and these had special privileges that officers now have not, as, 1. They were immediately called of Chrift, John xx. 21.--- As my Father bathjent me, even fo fend 1 you." Mat. xxviii. 20. viz. either viva voce, or extraordinary determination from heaven, as it was in the cafe of Matthias, Acts i. 26. And they gave forth their lots and the lot fell upon Matthias, and he was numbered with the eleven apoftles. 2. They were infpired of the Holy Spirit, John xvi. 13,. Howbeit, when be the Spirit of truth is come, ne will guide you into all truth, and fo infallible in holding forth the doctrine of the gofpel. 3. They had the gift of miracles working, for further confirmation of their doctrine. 4. And were not tied to any certain place, but had the broad world for their charge, Matth. xxviii. 19. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoft.

XIV. Albeit that high office of apostlefhip be now ceafed, and minifters cannot perfuade or move people to hear them, from this, that they are extraordinary minifters, immediately called by Chrift Jefus; yet they may in fome fenfe be called apoftles, as ambaffadors fent and commiffioned; for the word in general fignifies any ambaffador or meffenger, John xiii. 6.---The fervant is not greater than his Lord, neither be that is fent, greater than he that fent him. Phil. ii. 25. Yet I fuppofed it neceffary to fend to you Epaphroditus, my brother, and companion in labour, and fellow-foldier, but melyour fenger, and he that miniftred to my wants; and upon this fcore their words (hould have weight, and be heartily received. And however, it will not a little aggravate the guilt of fuch as hear the gospel, and receive it not heartily, that it was delivered first by fuch eminent, extraordinary, and immediately called and infpired meffengers, and that

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