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CHIAP. XIII. 11-14.



11 Finally, brethren, farewell; be perfect, be of good comfort, be

of one mind, live in peace; and the God of love and peace shall

be with you.

12 Greet one another with an holy kiss. 13 All the saints salute

you. 14 The grace of our Lord Jesus Christ, and the love of God, and

the communion of the Holy Ghost, be with you all. Amen.

PARAPHRASE. 11 Finally, brethren, farewell: bring yourselves into one

well-united, firm, unjarring society*; be of good com

fort; be of one inind; live in peace, and the God of love 12 and peace shall be with you. Salute one another with -13 an holy kiss: All the saints salute you. The grace of 14 our Lord Jesus Christ, and the love of God, and the

communion of the Holy Ghost, be with you all. Amen.

NOTE. 11 - The same, that he exhorts them to, in the beginning of the first epistle, ph. i. ver. 10.









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SYNOPSIS. BEFORE we take into consideration the epistle to the Romans in particular, it inay not be amiss to premise, that the miraculous birth, life, veath, resurrection, and ascension of our Lord Jesus Christ, were all events, that came to pass within the confines of Judea; and that the ancient writings of the jewish nation, allowed by the christians to be of divine original, were appealed to, as witnessing the truth of his mission and doctrine; whereby it was manifest, that the jews were the depositaries of the proofs of the christian religion. This could not choose but give the jews, who were owned to be the people of God, even in the days of our Saviour, a great authority among the convert gentiles, who knew nothing of the Messiah, they were to believe in, but what they derived from that nation, out of which he and his doctrine sprung. Nor did the jews fail to make use of this advantage, several ways to the disturbance of the gentiles, that embraced christianity. The jews, even those of them that received the gospel, were, for the most part, so devoted to the law of Moses and their ancient rites, that they could by no means, bring themselves to think, that they were to be laid aside. They were, every-where, stiff and zealous for them, and contended that they were necessary to be ob



served, even by christians, by all that pretended to be the people of God, and hoped to be accepted by him. This gave no small trouble to the newly-converted gentiles, and was a great prejudice to the gospel, and therefore we find it complained of, in more places than one; vid. Acts xv. 1, 2 Cor. xi. 3, Gal. ii. 4, and v. 1, 10, 12, Pbil. iji. 2, Col. ij. 4, 8, 16, Tit. i. 10, 11, 14, &c. This remark may serve to give light, not only to this epistle to the romans, but to several other of St. Paul's epistles, written to the churches of converted gentiles.

As to this epistle to the romans, the apostle's principal aim in it seems to be, to persuade them to a steady perseverance in the profession of christianity, by convincing them, that God is the God of the gentiles, as well as of the jews; and that now, under the gospel, there is no difference between jew and gentile. This he does several ways:

1. By showing that, though the gentiles were very sinful, yet the jews, who had the law, kept it not, and so could not, upon account of their having the law (which being broken, aggravated their faults, and made them as far from righteous, as the gentiles themselves) have a title to exclude the gentiles, from being the people of God, under the gospel.

2. That Abraham was a father of all that believe, as well uncircumcised, as circumcised; so that those, that walk in the steps of the faith of Abraham, though uncircumcised, are the seed, to which the promise is made, and shall receive the blessing

3. That it was the purpose of God, from the beginning, to take the gentiles to be his people under the Messias, in the place of the jews, who had been so, till that time, but were then nationally rejected, because they nationally rejected the Messias, whom he sent to them to be their King and Deliverer, but was received by but a very small number of them, which remnant was received into the kingdom of Christ, and so continued to be his people, with the couverted gentiles, who all together made now the church and people of God.

4. That the jewish nation had no reason to complain of any unrighteousness in God, or hardship from him, in their being cast off, for their unbelief, since they had been warned of it, and they might find it threatened in their ancient pro

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