AN EXPOSITION OF THE EPISTLE to the ROMANS. T INTRODUCTION.. HE general scope and design of the first seven chapters of this epistle, is to prove, that we are justified before God, only by the righteousness of Christ received by faith. We continue in a justified state, by the renewed exercise of faith; and the whole life of a juftified perfon is a life of faith in the Son of God, as well as his whole hope of eternal life is through faith in Chrift.---This doctrine is proved, by a representation of the atrocious impiety and wickedness of the whole Gentile world; that even they who make the highest pretences to innocence, and who judge and cenfure others for fuch horrid impieties, as are commonly practised among them, are all inexcufeable and felf-condemned, on account of the wickedness perpetrated and indulged by themselves; being all of them such violators of the law and light of nature, as will leave them without excufe in the day when God fhail judge the secrets of men by Jefus Cbrift ----This is plainly the Apostle's argument, from the 18th verse of the first chapter to the 17th verse of the second chapter. Whence it follows, that the Gentile world cannot poffibly have any claim to justification by their own personal obedience; nor any other way, but by the righteousness of Chrift received by faith. The Apostle next proceeds to shew, 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' he rests in the law, and makes his boast of God, knows his will, and approves the things that are most excellent. For he alfo, in his highest natural attainments, breaks the law, dishonours God, and at the best performs but an external obedience, and reaches not to the fpirituality which the law requires.---The Jew has indeed much every way the advantage, in point of external privileges; but in point of justifying righteoufness he cannot be faid to be better than the Gentiles; no, in no wife!---This is the argu ment from the 17th verse of the fecond, to the 9th verse of the third chapter: in which verse and those following, the Apostle fums up the argument, in these remarkable words, which fully justify my interpretation of his, scope 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 stopped, and all the world may become guilty before God.---From these premifes, he draws this conclusion in the 20th verse of the third chapter, &c. Therefore by the deeds of the law shall no flesh living be justified in his fight. For by the law is the knowledge of fin. But now the righteousness of God, without the law, is manifested, being witnessed by the law and the prophets, even the righteousness of God, which is byfaith of Jesus Chrift unto all, and upon all them that believe for there is no difference. Being justified freely by his grace, through A th the redemption that is in Christ 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 law is it that the apostle excludes from having any hand in our justification? to which it is answered: 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 Jesus Christ, and no otherways; and thereby shew that he is not the God of the Jews only, but of the Gentiles also. our condemnation.---As Adam's fin was inaputed to all whom he reprefented, unto their condemnation, so the righteousness of Christ is imputed to all whom he reprefented, and who believe in him, unto justification of life. As by one man's aisobedience many were made finners, so by the obedience of one; many shall be made righteous. After a folemn caution unto all, not to turn the grace of God into wantonness, 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 shew (in the Having thus concluded his first argument, ❘ latter part of that chapter) what was the and proved from the guilt and impotence both of Jew and Gentile, that no inan can be justified by the law of nature, by the law which was given to the Jews, nor any other way but by the righteousness of God, which is by faith of Jesus Christ.---The Apostle proceeds to prove the fame thing from Abraham's faith being imputed to him for righteousness; and from David's defcribing the bleffedness of the man to whom God imputeth righteousness without works, through out the fourth chapter. He then begins the fifth chapter, by describing the glorious privileges of those, who are thus justified by faith, and ends it by shewing 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 privileged happy state 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 righteousness.--And then throughout the whole seventh chapter, and the beginning of the eighth, he illustrates this matter, and shews in what respect they are not under the law, and how, or in what respects, they are made free from fin. Thus the scope and design of the Apostle in the first seven chapters of this epistle, is, to prove, that both Jew and Gentile must be justified only by the righteousness of Christ, received by faith; and not by their own observance of any law, which they are under, ROMAN S, ROMANS, CHAP. Ι.. VERSE 1. Paul, a fervant of Jesus Christ, called to be an Apostle, Separated unto the gospel of God. N this verse, and some verses following, hold forth the gospel of God; and therefore is contained the description of the author | feeing the Lord hath fet me and others apart for this only work, as our talk, you will not do well to reject our counsel. 7. The mefsage which I have to deliver is good news, viz. touching the fole way of being justified before God. The work unto which I am fet apart and designed, is the gospel; I am feparated to hold forth that. I have nothing to hold forth but good news; therefore it is your best to take heed, and to obey what Isay. 3. Thefe good news are not news of my own invention; this gospel which I preach, and am to declare to you, is not mine principally, it is the gospel of God, and therefore reject it not.. DOCTRINAL OBSERVATIONS. of this epistle, which is one part of the in-❘ scription 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 ashamed 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 1 fubscribe my name to this epistle, Paul. 2. You would do well to take this doctrine off my hand, for in writing this to you, I am not seeking myself, nor going about any particular of mine own, for I am a fervant, that hath a Master above me, whose work I am about, and to whom I must give an account of my behaviour in this charge. 3. My Master is no mean man'; my Master is Jesus Chrift, one who hath manifested his love to poor man, in taking on him his titles and offices, and one whom you profess to love and refpect, I am a fervant of Jesus Christ. 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 commiffionated for this cause, called: 5. I am not one of the meaner fort of Christ's fervants, nor one placed in the lowest degree, but an apostle; fuch an one as am called immediately of God, and extraordinarily qualified for the work, and assisted in going about, and in confirming the fame. 6. My call 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 in God's own way: I am not only called, but feparated, and folemnly fet apart for that end, as having no other thing to do, but to I. The love and grace of God is admirably free and powerful, that can make of a cruel merciless perfecutor, a faithful and powerful preacher of the gospel; for here Paul, who sometime made havock of the church, Acts viii. 3. and breathed out threatnings and flaughter against the disciples of the Lord, Acts ix. 1. 2. is now become a preacher of righteousness, and a minister of the gofpel.. II. Howbeit the fervants of the Lord may fometimes conceal their names, when they know that for their cause the doctrine would be taken in worse part, and less regarded (for which cause it is very likely the apostle concealed his name in writing to the Hebrews, among whom he knew his name was not favoury) yet when the truth is not in dan the ministers of the gospel, to be so perfuaded of the truth of what they teach, as not to refufe a testimony thereunto, when needful, nor to be ashamed to profefs the fame, Az and and to be so honest and ingenuous as to a- III. As people see the messengers of the over God's heritage, 1 Pet. v. 3. but fo to demean themselves, as having a master above their heads, whose rules and precepts they ought to follow and walk by. V. Seeing the ministers of the gospel, in preaching the fame, are about their master's business, and not their own; and must 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 uteth this as a motive to move them to a hearty embracing of what he was to say, that he was but a servant. VI. Notwithstanding that the work of the ministry be painful and laborious, and the ministers themselves exposed to many injuries and contempt in a world, yet this should 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, and to a Christ, one highly honoured and ders that rule well, be counted worthy of dou-advanced to be a priest, prophet, and a king; ble honour, especially they who labour in the word and doctrine. 1 Cor. xv. 10. But 1 laboured more abundantly than they all; yet not I, but the grace of God which was with me. 2. Because they must not seck themselves, 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 ourselves, but Chrift Jefus the Lord; and ourfelves your fervants for Jesus's fake. 3. Because they should be careful they preach or publish nothing, but what they have a warrant for. 4. Because as they must walk, in their deportment in the work of the miniftry, according to their commiffion; so they must 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 with power and authority over the flock, 1 Cor. iv. 21. hence they are faid to be fet over, I Theff. v. 12. and to to have rule, Heb. xiii. 7. 17. yet they are not to lord it and so to one by whom they will get no fmall credit and honour. VII. Humbled finners, as they have mean and low thoughts of themselves, so they think much of any relation they have to Christ, how feckless soever it seem to be; and therefore Paul subscribes himself a ferwant of Jesus Chrift, as being all the title of honour he valued and defired. VIII. Whoever they be that profess faith in Jesus Christ, they should heartily and willingly embrace any message he fendeth to them by whatsoever hands; and therefore to perfuade those Romans whose faith was spoken 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 Jesus Christ, whom they profefsed to respect and love, and it was his mefsage he was about. IX. However it be a duty lying upon every Christian to help others to Christ 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 ambassadors, 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 testimony, or not; so they should fee that he whom they receive as a messenger 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 should be embraced and believed as truth, yet it should be received and welcomed so much the more that it is delivered by such as are commissioned and called thereunto; and as the neglecting of truth, delivered by such, will be so much more a guilt, so the knowing of the meffenger to be one authorised for that effect, should be a motive to people to welcome more heartily truths proposed; 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 minister's clearness in the matter of his call, will do much to support him and bear up his spirit in that day when his call shall be questioned, as Amos vii. 14. 15. Then answered Amos, and faid to Amaziah, I was no prophet, neither was I a prophet's fon; but I was an berdman, and a gatherer of fycomore-fruit. And the Lord took me as I followed the flock, and the Lord faid unto me, Go propbely unto my people Ifrael; and he shall meet with opposition as Jeremiah did, Jer. xvii. 15. Behold, they say unto me, Where is the word of the Lord? let it come now: So it is incumbent to all such to labour for so 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 gospel churches, to set up fome officers for a time, whereof the office of apostleship was one, and the highest, and these had special privileges that officers now have not, as, 1. They were immediately called of Christ, John xx. 21.---As my Father bath Jent me, even so send I you. Mat. xxviii. 20. viz. either viva voce, or extraordinary determination from heaven, as it was in the case of Matthias, Acts i. 26. And they gave forth their lots and the lot fell upon Matthias, and he was numbered with the eleven apostles. 2. They were inspired of the Holy Spirit, John xvi. 13.. Howbeit, when he the Spirit of truth is come, ne will guide you into all truth, and fo infallible in holding forth the doctrine of the gospel. 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 Ghost. XIV. Albeit that high office of apostleship be now ceafed, and ministers cannot persuade or move people to hear them, from this, that they are extraordinary ministers, immediately called by Christ Jesus; yet they may in some sense be called apostles, as ambassadors fent and commissioned; for the word in general signifies any ambassador or messenger, 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 supposed it neceffary to send to you Epaphroditus, my brother, and companion in labour, and fellow-foldier, but your meffenger, and he that ministred to my wants; and upon this fcore their words should have weight, and be heartily received. And however, it will not a little aggravate the guilt of such as hear the gospel, and receive it not heartily, that it was delivered first by such eminent, extraordinary, and immediately called and inspired messengers, and that the |