to whom he wrote seem to have been chiefly foreigners, both Jews and gentiles, whom business drew from other provinces; as appears, both by his writing in Greek, and by his salutations of several former acquaintance.

His chief design herein is to show, 1. That neither the gentiles by the law of nature, nor the Jews by the law of Moses, could obtain justification before God; and that therefore it was necessary for both to seek it from the free mercy of God by faith. 2. That God has an absolute right to show mercy on what terms he pleases, and to withhold it from those who will not accept it on his own terms.

This Epistle consists of five parts :

I. The introduction,

II. The proposition briefly proved,

1. Concerning faith and justification,

C. i. 1-15

16-17

C. i. 18-iv.

C. v-viii.

C. ix.-xi.

2. Concerning salvation,

3. Concerning the equality of believers, Jews or gentiles,

To these three parts, whereof

The first is treated of,

The second,

The third,

not only the treatise itself, but also the exhortation,

answers in the same order.

C. iv. 1-25

as appears by the example of Abraham, and the
testimony of David,

2. Concerning salvation,

3. Concerning the equal privileges of Jewish and gentile

believers,

IV. The exhortation,

1. Concerning faith and its fruits, love and practical
holiness,

2. Concerning salvation,

3. Of the conjunction of Jews and gentiles,

V. The conclusion,

C. v.-viii.

C. ix.-xi.

To express the design and contents of this epistle a little more at large: The apostle labours throughout to fix in those to whom he writes a deep sense of the excellency of the gospel, and to engage them to act suitably to it. For this purpose, after a general salutation, chap. i. 1—7, and profession of his affection for them, verses 8-15, he declares he shall not be ashamed openly to maintain the gospel at Rome, seeing it

is the powerful instrument of salvation, both to Jews and gentiles, by means of faith, verses 16, 17. And, in order to demonstrate this, he shows,

1. That the world greatly needed such a dispensation, the gentiles being in a most abandoned state, verses 18-32, and the Jews, though condemning others, being themselves no better, chap. ii. 1—29; as, notwithstanding some cavils, which he obviates, chap. iii. 1-8, their own scriptures testify, verses 9-19. So that all were under a necessity of seeking justification by this method, verses 20-31.

2. That Abraham and David themselves sought justification by faith, and not by works, chap. iv. 1-25.

3. That all who believe are brought into so happy a state, as turns the greatest afflictions into matter of joy, chap. v. 1—11.

4. That the evils brought on mankind by Adam are abundantly recompensed to all that believe in Christ, verses 12-21.

5. That, far from dissolving the obligations to practical holiness, the gospel increases them by peculiar obligations, chap. vi. 1-23.

In order to convince them of these things the more deeply, and to remove their fondness for the Mosaic law, now they were married to Christ by faith in him, chap. vii. 1-6, he shows how unable the motives of the law were to produce that holiness which believers obtain by a living faith in the gospel, chap. vii. 7—25, viii. 1, 2, and then gives a more particular view of those things which rendered the gospel effectual to this great end, verses 3-39.

That even the gentiles, if they believed, should have a share in these blessings, and that the Jews, if they believed not, should be excluded from them, being a point of great importance, the apostle bestows the ninth, tenth, and eleventh chapters in settling it. He begins the ninth chapter by expressing his tender love and high esteem for the Jewish nation, verses 1-5, and then shows,

1. That God's rejecting great part of the seed of Abraham, yea, and of Isaac too, was undeniable fact, verses 6-13.

2. That God had not chosen them to such peculiar privileges for any kind of goodness either in them or their fathers, verses 14-24.

3. That his accepting the gentiles, and rejecting many of the Jews, had been foretold both by Hosea and Isaiah, verses 25-33.

4. That God had offered salvation to Jews and gentiles on the same terms, though the Jews had rejected it, chap. x. 1—21.

5. That though the rejection of Israel for their obstinacy was general, yet it was not total; there being still a remnant among them who did embrace the gospel, chap. xi. 1-10.

6. That the rejection of the rest was not final, but in the end all Israel should be saved, verses 11-31.

7. That, meantime, even their obstinacy and rejection served to display the unsearchable wisdom and love of God, verses 32—36.

The rest of the epistle contains practical instructions and exhortations. He particularly urges, 1. An entire consecration of themselves to God, and a care to glorify Him by a faithful improvement of their several

talents, chap. xii. 1-11. 2. Devotion, patience, hospitality, mutual
sympathy, humility, peace, and meekness, verses 12-21. 3. Obedience
to magistrates, justice in all its branches, love the fulfilling of the law,
and universal holiness, chap. xiii. 1-14. 4. Mutual candour between
those who differed in judgment, touching the observance of the Mosaic
law, chap. xiv. 1—23, xv. 1—17; in enforcing which he is led to mention
the extent of his own labours, and his purpose of visiting the Romans;
in the mean time recommending himself to their prayers, verses 18-33.
And, after many salutations, chap. xvi. 1-16, and a caution against
those who caused divisions, he concludes with a suitable blessing and
doxology, verses 17-27.

ROMANS.

CHAPTER I. 1 PAUL, a servant of Jesus Christ, called
2 to be an apostle, separated to the gospel of God, * Which
he had promised before by his prophets in the holy scrip-
3 tures, Concerning his Son Jesus Christ our Lord, who was
4 of the seed of David according to the flesh; But declared
the Son of God with power, according to the Spirit of holi-

* Deut. xviii. 18; Isai. ix. 6, 7; liii. and lxi; Jer. xxiii. 5.

Verse 1. Paul, a servant of Jesus Christ-To this introduction the con-
clusion answers, Romans xv. 15, &c. Called to be an apostle-And made
an apostle by that calling. While God calls, he makes what he calls. As
the Judaizing teachers disputed his claim to the apostolical office, it is
with great propriety that he asserts it in the very entrance of an epistle
wherein their principles are entirely overthrown. And various other
proper and important thoughts are suggested in this short introduction;
particularly the prophecies concerning the gospel, the descent of Jesus
from David, the great doctrines of his Godhead and resurrection, the
sending the gospel to the gentiles, the privileges of Christians, and the
obedience and holiness to which they were obliged in virtue of their pro-
fession. Separated-By God, not only from the bulk of other men, from
other Jews, from other disciples, but even from other Christian teachers,
to be a peculiar instrument of God in spreading the gospel.

Verse 2. Which he promised before-Of old time, frequently, solemnly.
And the promise and accomplishment confirm each other.

Verse 3. Who was of the seed of David according to the flesh-That is,
with regard to his human nature. Both the natures of our Saviour are
here mentioned; but the human is mentioned first, because the divine
was not manifested in its full evidence till after his resurrection.

Verse 4. But powerfully declared to be the Son of God, according to the
Spirit of holiness-That is, according to his divine nature. By the resur▾

5 ness, by the resurrection from the dead: By whom we have

received grace and apostleship, for obedience to the faith in 6 all nations, for his name: Among whom are ye also the 7 called of Jesus Christ: To all that are in Rome, who are beloved of God, called and holy: Grace to you and peace from God our Father, and the Lord Jesus Christ.

8

First, I thank my God through Jesus Christ for you all,

rection from the dead-For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.

Verse 5. By whom we have received-I and the other apostles. Grace and apostleship-The favour to be an apostle, and qualifications for it. For obedience to the faith in all nations—That is, that all nations may embrace the faith of Christ. For his name-For his sake; out of regard to him.

Verse 6. Among whom-The nations brought to the obedience of faith. Are ye also-But St. Paul gives them no pre-eminence above others.

Verse 7. To all that are in Rome-Most of these were heathens by birth, verse 13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Only some had begun to meet in the house of Aquila and Priscilla. Beloved of God-And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now through faith holy as he is holy. Grace The peculiar favour of God. And peace-All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction. From God our Father, and the Lord Jesus Christ-This is the usual way wherein the apostles speak, "God the Father," "God our Father." Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, "The Lord our God;" for they were then, as it were, servants; whereas now they are sons: and sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as he presents us to the Father.

Verse 8. I thank-In the very entrance of this one epistle are the traces of all spiritual affections; but of thankfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already. My God-This very word expresses faith, hope, love, and consequently all true religion. Through Jesus Christ—The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God. That your faith is spoken of—In this kind of congratulations St. Paul describes either the whole of Christianity, as Col. i. 3, &c.; or some part of it, as 1 Cor. i. 5. Accordingly,

9 that your faith is spoken of through the whole world. For God, whom I serve with my spirit in the gospel of his Son, is my witness, how incessantly I make mention of you; 10 Always requesting in my prayers to come unto you, if by

any means now at length I may have a prosperous journey 11 by the will of God. For I long to see you, that I may

impart to you some spiritual gift, that ye may be estab12 lished; That is, to be comforted together with you by the 13 mutual faith both of you and me. Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindered hitherto,) that I might have some fruit among you also, even as among the

here he mentions the faith of the Romans, suitably to his design, verses 12, 17. Through the whole world—This joyful news spreading everywhere, that there were Christians also in the imperial city. And the goodness

and wisdom of God established faith in the chief cities; in Jerusalem and Rome particularly; that from thence it might be diffused to all nations.

Verse 9. God, whom I serve-As an apostle. In my spirit-Not only with my body, but with my inmost soul. In the gospel-By preach. ing it.

Verse 10. Always-In all my solemn addresses to God. If by any means now at length-This accumulation of particles declares the strength of his desire.

Verse 11. That I may impart to you-Face to face, by laying on of hands, prayer, preaching the gospel, private conversation. Some spiritual gift-With such gifts the Corinthians, who had enjoyed the presence of St. Paul, abounded, 1 Cor. i. 7, xii. 1, xiv. 1. So did the Galatians likewise, Gal. iii. 5; and, indeed, all those churches which had had the presence of any of the apostles had peculiar advantages in this kind, from the laying on of their hands, Acts xix. 6, viii. 17, &c., 2 Tim. i. 6, But as yet the Romans were greatly inferior to them in this respect; for which reason the apostle, in the twelfth chapter also, says little, if any thing, of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these was the testimony of Christ confirmed among them. That St. Peter had no more been at Rome than St. Paul, at the time when this epistle was wrote, appears from the general tenor thereof, and from this place in particular: for, otherwise, what St. Paul wishes to impart to the Romans would have been imparted already by St. Peter.

Verse 12. That is, I long to be comforted by the mutual faith both of you and me -He not only associates the Romans with, but even prefers them before, himself. How different is this style of the apostle from that of the modern court of Rome !

Verse 13. Brethren-A frequent, holy, simple, sweet, and yet grand, appellation. The apostles but rarely address persons by their names;