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ON

THE EPISTLE OF ST. PAUL

TO THE

ROMANS.

This Epistle to the Romans has always been esteemed by the Church of GoD one of the chiefest and most excellent portions of holy scripture. The reason why this Epistle stands first, is not because it was wrote first; (the epistles to the Corinthians, Galatians, and Thessalonians, being writ before it,) but either because of the imperial dignity of the city, to wit, Rome, unto which it was directed, or else because of the sublimity of the matter, and the excellency of the doctrine, contained in it, with respect to which some have called it, "The Marrow of Divinity,-The Key of the New Testament,-The Christian Church's Confession of Faith,-and, The most divine Epistle of the most holy Apostle."

The scope and design of which is two-fold; First, To show that neither the Gentiles by the law of nature, nor the Jews by the law of Moses, could ever attain to justification and salvation, but only by faith in Jesus Christ: for the sake of whose merits alone we are accounted righteous in the sight of God. Secondly, To show that faith is not separated from good works, but productive of them; being the parent and principle of obedience, without which whosoever liveth is accounted dead before GOD.

The subject matter of this Epistle is two-fold; partly doctrinal, and partly practical: in the doctrinal part, which makes up the first eleven chapters, the apostle treats of justification by faith alone, without the works of the law; of original corruption, by the fall of Adam; of sanctification, by the Spirit of Christ; of the calling of the Gentiles; that is, of the present rejection of the Jews, and the future recalling of them when the fulness of the Gentiles was come in.

In the applicatory or practical part of this Epistle, which begins at chapter xii. we have many useful and excellent exhortations, both to general and particular duties, respecting GOD, our neighbour, and ourselves; and several encouragements given us to the love and practice of universal holiness.

CHAP. I. In this first chapter our apostle (after salutation given) proceeds to his principal design and scope, namely, to assert and prove the grand doctrine of justification by faith, that is, by believing and obeying the gospel of Christ: and that no person, either Jew or Gentile, could possibly be justified by any works of their own. As to the Gentiles, he shows in this chapter, That their works were so far from justifying them before God, that they were an abomination in his sight; that, for rebelling against the light and law of nature, God delivered them up to their unnatural lusts, which exposed them to unutterable and inevitable condemnation, (as the close of this chapter will inform us,) and this as

Gentiles. O wonderful power of the heartchanging grace of God! which is able to turn Sauls into Pauls; persecutors into professors; faithless sinners into faithful servants of Jesus Christ. Observe, 2. He is described by his general office; a servant of Jesus Christ: an higher and more honourable title than that of emperor of the whole earth.

Servire Christo est regnare : of an ambassador, is a greater honour than to serve Christ, especially in the quality to have the monarchs of the world to serve us, and bow the knee before us. Observe,

a just judgment and righteous punishment for 3. He is described by his particular office,

their sins.

PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

Observe here, The author and penman of this epistle described: 1. By his name, Paul. Before his conversion he was called Saul, then Saul the persecutor; after his conversion he was Paul the professor, Paul the preacher, Paul the great doctor of the

Called to be an apostle; that is, constituted and appointed by Christ to that holy function, without any merit or desert of his

own. He did not assume the honour of an apostle till called; and when called, it was not any desert of his own, but the free and undeserved grace of God that called him. Observe, 4. That as he was called to, so is he said to be separated for, the great work of preaching the gospel: separated unto the gospel of God, that is, set

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apart in the purpose and decree of God; || antiquity of the gospel, how ancient that separated from his mother's womb, Gal. i. 15.|| doctrine is, even as old as the prophets Immediately and extraordinarily called by themselves; nay, as old as Adam himself. Christ himself to this great work, Acts ix. The gospel, or glad tidings of a Saviour, 15. and mediately by the officers of the was first preached to Adam by God himchurch, Acts xiii. 2, 3, &c. The work of self, Gen. iii. 15. next to Abraham, Gen. xv. dispensing the mysteries of the everlast- then it was predicted by all the prophets ing gospel is to be undertaken by none which have been since the world began. but those who are solemnly separated and The gospel which we preach can by no set apart for it, and regularly called to it. means fall under the charge and imputaI would to God the herd of lay-preachers tion of novelty: it is no new or modern at this day would consider this. These doctrine, but almost as old as the world usurpers of the sacred function can neither itself: Which gospel he had promised before pray in faith for a blessing upon what they by his holy prophets. Behold then a great undertake, because they have no promise correspondency, a sweet agreement and to bottom their faith upon, nor can the harmony, between the Old and New Tes people expect to profit by what they hear tament, between the prophets and apostles; from them; for this would be to expect though great difference in the manner and God's blessing out of God's way. Read measure of the revelation. For, as one with trembling what God says, Jer. xxiii. says, the Old Testament is the hiding of 32. I sent them not, neither commanded them, the New; the New Testament is the opentherefore shall they not profit this people at all. ing of the Old. The Old Testament is the Where mark, that the people's not profit- New Testament veiled; the New Testament ing by these men, is not charged upon is the Old revealed. Note, 2. The veneratheir false doctrine, but upon their want ble title given to the scriptures: they are of a call and commission. It is not said, called the holy Scriptures. Which he had that their doctrine is unsound, but they promised before by his prophets speaking in the preach unsent; therefore they shall not holy scriptures. The scriptures are holy in profit this people at all. These men con- several respects. 1. In regard of their tradict the command of God, the universal author and inditer, the Holy Spirit of God. practice of the Christian church, violate 2. In regard of the penmen and writers of the rules of order and right reason, and them, holy men of God. 3. In regard of expose a most awful and tremendous ordi- the subject-matter contained in them, the nance of God to contempt and scorn; yea, || holy will of God. 4. In regard of their lay it open to the bold presumption of design, to make us holy both in heart and every ignorant and impudent pretender. life. And, if the word of God be an holy Observe, 5. The glorious title given to the word, then let it be treated by us with all gospel, which St. Paul was called forth to holy deference and regard. Lord! what preach it is here styled the gospel of God, an impious liberty do some men take, in and elsewhere the gospel of Christ. It is this wanton age, to furnish out a jest in the gospel of God, as he was the author scripture attire, and in their jocular huand contriver of it; it is the gospel of mour to make light and irreverent appliChrist, as he is the subject-matter and the cations of scripture phrases and sentences! scope of it. As Jesus Christ was the sum They lay their schemes of ridiculous mirth of the law, so is he the substance of the in the Bible, and play the buffoons with the gospel. Indeed St. Paul sometimes calls most serious things in the world. These it his gospel, Rom. ii. 16. because he was men bring forth scripture as the Philisthe dispenser and promulger of it; it was tines brought forth Samson, only to make Depositum fidei suæ commissum; "A divine them sport; but they shall ere long find treasure committed to his care and trust." Almighty God in earnest, though they And if the gospel preached be the gospel were in jest. He that has magnified his of God, let us entertain it in our judgments, word above all his name, will not brook it, retain it in our memories, embrace it in that any man should make it vile and conour affections, hide it in our hearts, con- temptible, by rendering it the theme of his fess it with our mouths, and practise it in giddy mirth and profane drollery. our lives.

2 (Which he had promised afore by his prophets in the holy scriptures,)

That is, which gospel God has promised before by his holy prophets speaking in the holy scriptures. Where note, 1. The

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. 4 And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead:

The apostle having told us in the fore- || conception and at his resurrection. At going verses, that he was particularly his conception he was the Son of God, by called to, and by God set apart for, the being conceived by the Holy Ghost; but preaching of the gospel, in the verses be- this was secret and invisible, known only fore us he declares that Jesus Christ was to the mother of our Lord. Therefore at the main subject of that gospel which he his resurrection, by the Spirit of holiness, preached, and describes him by his two- that is, by the immediate power of the fold nature; by his human nature, ver. 3.|| Holy Ghost, God thought fit to give a visiby his divine nature, ver. 4. According ble and public demonstration to the whole to his human nature he was made of the world, that Jesus was his own Son, the seed of David; that is, descended from promised and true Messias, and conseDavid, and one of his posterity by the quently did thereby give testimony to the mother's side, who was of that house and truth and divinity of our Saviour's docline, according to the flesh; that is, the weak- trine and miracles. God did now publicly ness, frailty, and mortality, of his human own his Son, in the face of the whole nature. Where observe, 1. That our Lord world, and freed him from all suspicion of Jesus Christ had a being, even an eternal being an impostor or deceiver; for it is not existence, before his incarnation, or mani- supposable, that God should put forth an festation in our flesh and nature. He was almighty power to raise him from the the Son of God, before he was the Son of grave, if he had by robbery assumed that man; hence he is said to be made of the glorious title of the Son of God, therefore seed of David, intimating that he was saith the Father of him in the morning of then made what he was not before. In re- the resurrection; Thou art my Son, this gard of his divine nature, he was begotten, day have I begotten thee: that is, in the not made; but in regard of his human na- words of our apostle here, declared and ture, he was made, not begotten. Observe, made thee conspicuously appear to be the 2. That Jesus Christ, the eternal Son of Son of God with power, according to the Spirit God, did in the fulness of time assume the of holiness, by the resurrection from the dead. true and perfect nature of man into a per- Yet observe, 2. That though Christ was sonal union with his Godhead; the human raised from the dead by the power of God's nature was united to the divine nature Holy Spirit, yet did he certainly raise himmiraculously and extraordinarily, by the self by his own power as God, according overshadowing power of the Holy Ghost,|| to his own prediction, John ii. 19, Destroy Luke i. 34, 35. and also integrally and com- this temple of my body, and in three days I pletely; that is to say, Christ took a com- will raise it up and according to St. Peter's plete and perfect human soul and body, assertion, 1 Pet. iii. 18, Being put to death with all the faculties of the one, and all in the flesh, in his human nature, but quickthe members of the other, that thereby heened by the Spirit; that is, by the power of might heal the whole nature of that leprosy of sin, which had seized upon, and diffused its malignity into every member, and every faculty.

his Godhead, or divine nature, quickening himself; for had he been only raised by the power of God, and not by his own power, how could his resurrection have Next, we have a demonstration of Christ's been a declaration that he was the Son of divine nature, ver. 4. Declared to be the Son God? What had more appeared in Christ's of God with power, &c. As if our apostle resurrection than in other men's? for they had said, that our Lord Jesus Christ, were raised by the power of God as well though according to the faculty and weak- as he. But here lies the difference; Christ ness of his human nature he was of the rose by a self-quickening principle; others seed of David, yet in respect of that divine are raised by a quickening principle depower of the Holy Ghost which manifest-rived from Christ, with respect to which ed itself in him, especially in his resurrection from the dead, he was declared to be the Son of God with power; that is, mightily and powerfully demonstrated so to be. Learn hence, 1. That the resurrection of our Lord Jesus Christ from the dead, by the Holy Ghost, is a powerful and convincing demonstration that he was the Son of God. Christ as man is nowhere said in scripture to be the Son of God, but with relation to the divine power of the Holy Ghost, by whom he had life communicated to him from the Father, both at his

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he is called resurrection and the life, John xi. 25. that is, the principle of quickening life, by which the dead saints are raised. Observe, 3. That the apostle doth not say, Christ was made or constituted the Son of God by his resurrection from the dead, but declared so to be: Multa tunc fieri dicuntur quando facta esse manifestantur, ac|| cording to the phrase of scripture; "Things are then said to be when they conspicuously appear." Nothing can be more evident than that Christ was the Son of God before his resurrection; yea, before

his incarnation, being the Father of eter- || to excite their gratulation. "You Romans nity, Isa. ix. 6. But the glory of his divinity (as if the apostle had said) who are now was much clouded, darkened, and eclipsed, the called of Christ Jesus, were once afar by the frailty of his humanity, by the mise- off, even amongst the vile and cursed Genries of his life, and the ignominy of his tiles: let the remembrance of what you death. But by his resurrection God rolled once were, keep you continually humble; away his reproach, and freed him from all and the knowledge of what now by grace the aspersions and accusations of his ene- you are, render you for ever thankful." mies, who charged him with blasphemy, for affirming that he was the Son of God

and thus our Jesus, in whom we trust,

was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 Among whom are ye also the called of Jesus Christ.

7 To all that be in Rome, beloved of God, called to be saints: Grace to you, and peace, from God our Father, and the Lord Jesus Christ.

Two things are here observable, 1. The general inscription of St. Paul's epistle; and next, the particular salutations therein given. In the inscription, we have the persons described to whom the epistle is directed; and that, 1. By their place of

abode and habitation: To all that be at Rome. Thence note, That Rome, though now a grove of idols, a nest of unclean birds, yet was once an habitation of holiness, a receptacle for the saints and dearly beloved ones of God. Rome, that is now a lewd and impudent strumpet, was once the chaste and holy spouse of Christ. Behold, the grace and favour of God is not confined to place or person! The Lord is with you while you are with him, and not longer. 2. They are described by their title: Beloved of God, saints, and called. Where note, The order of their titles; first beloved of God, then called and sanctified; intimating, that the love and grace, the favour and free good-will of God, are the source and spring, the root and original causes, of all blessings and benefits; namely, of vocation, sanctification, and remission, &c. We love him, because he first loved

Observe here, 1. St. Paul declares the person from whom he received authority to be an apostle, namely, Christ himself: By whom he received apostleship; that is, by Jesus Christ, mentioned in the foregoing verse; who called him immediately, and furnished him with authority and ability for a gospel preacher, even then when he had been a furious and fiery persecutor. Observe 2. He declares how free and undeserved a favour this was: he acknowledges he had received grace to be an apostle; intimating, that to be rightly called to be an apostle, or messenger of the gospel of Jesus Christ, is a special act and instance of divine grace and favour: By whom we have received grace and apostleship. Observe, 3. What is the special office and duty of an apostle, and the great end and design of that honourable function, namely, to call all per-us, 1 John iv. 10. The love of God is the sons to believe and obey the gospel. cause of our holiness, and our perseveLearn thence, That the great end of the rance in holiness will be the preservation ministry of the word is to bring sinners of his love, John xv. 10. If ye keep my to believe and obey the gospel of Christ, commandments, ye shall abide in my love. to persuade them to yield, not a professed Question, But how could the apostle call the subjection only, but a real obedience also, whole church at Rome saints, when doubtto the gospel of Christ: by whom we have less there were many hypocrites among received grace and apostleship for obedience to them? Answer, 1. They were all saints the faith among all nations. Observe, 4. by external communion and visible proHow the apostle puts the Romans in mind fession. They were called out of the of their condition by nature, before the world, that is, separated from the world, gospel was revealed to them, and received and consecrated to the service of Christ, by them they were then Pagans and and so lay under a necessary obligation to Heathenish idolaters, but now Christians, be true and real saints. 2. They were deor the called of Jesus Christ, among whom nominated saints from the better, and we (that is, among the Gentile nations) ye are would hope from the greater part, amongst also the called of Jesus Christ. Learn thence, them. Doubtless there were many, very That it is a necessary duty for ministers, many of them, that answered their characand a profitable duty for the people, to put,||ter, who were holy in the habitual frame and be often put in mind, of what they of their hearts, and in the general course were and are by nature; it is profitable of their lives, and from them the whole both to increase their humiliation, and also || received their denomination of saints, cr

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