falsehoods of the devil, by which it has hitherto been obscured; nay, Paul clearly proves that he does not condemn every kind of variance, disagreement, and separation, without exception; but those, which break in pieces the harmony of the orthodox faith. For the force of the passage lies in the sentence, which you have learned, since it was a necessary duty for the Romans to depart from the manner of their country, and the institutions of their ancestors, before they were properly instructed in the principles of the gospel.

For they that are such-Paul adds, that a constant mark, and necessary distinction, between false prophets and the servants of Christ, may be found in the former not paying the least regard to the glory of Christ, but minding only their own bellies. Since, however, they creep into the church by craft, and conceal their own wickedness under a false and assumed character, he points out, at the same time, their arts, to prevent any one from being deluded by that smooth and flattering language, which they use as a means for securing to themselves favour. The preachers of the gospel are also distinguished by their own peculiar affability, and pleasantness of manners, but combined, at the same time, with a freedom, which prevents them from wheedling men by vain praises, or alluring them by the indulgence of their vices. But these impostors not only entice the affections of others by flattery, but spare and gratify their vices with a view to attach them more strongly to their own persons. He applies the term simple to those, who want sufficient circumspection to avoid the fraudulent arts practised by such deceivers.

For your obedience is come abroad-In answer to an objection, which might be adduced against the apostle, that he exhorted the believers at Rome,

because he entertained an unfavourable opinion of their character, he points out to them his desire to prevent their fall, which, without great watchfulness, might easily happen. Paul argues in the following manner: "Your conduct gives me cause for rejoicing over you, since your obedience is indeed so universally praised; because, however, persons often fall, in your case, from simplicity, I am desirous you should be inexperienced and simple in committing evil, but distinguished for the highest prudence in virtue, and the preserving of your integrity whenever it is required." We here see that the simplicity praised in Christians leaves no ground for the pretence of those, who at the present period regard a stupid ignorance of God's word as the highest virtue. For although he approves of the obedient and courteous conduct of the Romans, yet he is desirous they should adopt such prudence and discrimination as would prevent their credulity from being exposed to impostures of any description. He therefore so congratulates them upon their freedom from wickedness, as to manifest his desire of their acting with prudence in avoiding evil. The following expression, God shall bruise Satan, is rather a promise for confirming them than a prayer. He exhorts them, therefore, to fight undauntedly, without fear, against Satan, and promises their speedy victory. great adversary, indeed, notwithstanding Christ has gained one complete victory over him, is ever ready to renew the engagement; on which account, Paul promises them ultimate success in his overthrow, which never appears during the continuance of the dispute. Paul not only speaks of the last day, when Satan must, without doubt, be utterly trodden under our feet; but as the accuser of the brethren would even then, as it were, unloose and break asunder his reins, and throw every thing into strange confusion

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with pride and arrogance, the apostle promises his future subjugation, after a short period, by the Lord, when he would give him to be trampled upon by the feet of the pious. The following prayer for the grace of Christ to continue with them, implies their enjoyment of all those blessings, which have been purchased for us by Christ.

21 Timotheus my work-fellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus, the chamberlain of the city, saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith ;) 27 To God only wise, be glory through Jesus Christ for ever. Amen.

Timothy, &c. salute you-The underwritten salutations are intended both to cherish mutual concord and agreement among those who are situated at a great distance from each other, and also to make the Romans acquainted with the subscription of their brethren in the epistle. Paul indeed had no occasion for the testimony of others, but he derived very considerable advantage from their agreement

and harmony. We find the epistle concluding with praise and thanksgiving to God; for Paul declares the distinguished kindness of his heavenly Father, in vouchsafing the gentiles the light of the gospel; and his immense goodness, surpassing all praise, was made manifest in this exhibition of his love. This praise is indeed calculated both to elevate and confirm the confidence of the pious, that, their minds aspiring to God, they may with certainty expect all the blessings which are here committed to him, and confirm also their future hope by his former favours. Since, however, Paul, by collecting many subjects into one sentence, has formed a long period, which is involved by transposing the grammatical order of the words, we will divide the whole into its separate parts. Paul, in the first place, attributes all glory to God alone; in the second, for the purpose of showing it to be his just due, he incidentally mentions some of his attributes, to make it evident that he alone is worthy to receive every kind of praise. Wisdom is attributed by Paul to God alone; and by ascribing this praise to him, all other creatures are deprived of this prerogative. Paul, indeed,

after having mentioned the secret counsel of God, seems designedly to have added this praise for the purpose of hurrying off his reader, that he might excite in all a reverence and admiration of his divine wisdom. For we know when men do not perceive design in the works of God, how ready they are loudly to display their disapprobation. He affords the Romans more certain information concerning the doctrine of final perseverance, when he adds God's power for confirming their strength. And to make them acquiesce with greater certainty in this power, he adds the evidence borne to it by the gospel, where you see a promise is not only given us of present grace, but we enjoy also a certainty of the

perpetual continuance of this great blessing. For God does not declare in his gospel that he is only our Father for the present, but will continue such to the very last; nay, his adoption is extended beyond death, for he conducts us to an eternal inheritance. The power and dignity of the gospel are commended by the remaining statements of the apostle. He calls the gospel the preaching of Jesus Christ, as its whole sum is certainly contained in the knowledge of our Redeemer; its doctrine is denominated a revelation of the mystery, to which we ought not only to listen with more attention, but to impress it on our minds with feelings of the highest veneration. It does not indeed present the pride of wisdom, which is desired by the children of this world, who on this account despise it, but explains the unspeakable treasures of heavenly wisdom, which are more exalted than the powers of the highest genius; and if angels themselves regard these glories with adoration, wonder, and astonishment, they cannot certainly be held in sufficient admiration by the most exalted of human beings. Nor ought this wisdom to be less valued because it lies concealed under mean and homely simplicity of words, since it has pleased God by such a method to subdue the pride and arrogance of the flesh. But since some doubt might arise how a mystery, suppressed for so many ages, could have appeared and showed itself in such a sudden manner, the apostle informs us neither the rashness of man, nor any fortuitous casualty, but God's eternal ordination, produced it; where the door is also closed against those questions of mere curiosity, which the frowardness and pride of human genius are apt to propose. For these consider every event, which takes place suddenly and unexpectedly, to occur without design; and hence often rashly infer that the works of God are absurd, or perplex them