3 Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/epistlestpaulOOsumnrich % 1 A PRACTICAL EXPOSITION EPISTLE OF ST. PAUL TO THE ROMANS FIRST EPISTLE TO THE CORINTHIANS, IN THE FORM OF LECTURES, INTENDED TO ASSIST THE PRACTICE OF DOMESTIC INSTRUCTION AND DEVOTION. By JOHN BIRD SUMNER, D.D. LORD BISHOP OF CHESTER. LONDON: J. HATCH ARD AND SON, 187, PICCADILLY. 1843. IS- NAEU €MJ0ELLII| LIBRAR'/, LONDON: PRINTED BY G. J. PALMER, SAVOY STRKKT, STRAND. Sss CONTENTS. ROMANS. Lecture I. i. 1 — 13. Paul's interest in the church at Rome, and desire to visit it Page I Lecture II. i. 13 — 17. The nature and effects of the Gospel . . .6 Lecture III. i. 18—32. The sinful character of the heathen world . . 12 Lecture IV. ii. 1 — 11. The sinful character of the Jewish people . . 18 Lecture V. ii. 12 — 16. The equal rule of divine judgment . . .23 Lecture VL ii. 17 — 29. The Jews condemned for their hypocrisy, and dependence upon outward forms . . . . .28 Lecture VII. iii. 1 — 8. The dealings of God towards the Jews cleared from objections 33 b2 451 IV CONTENTS. Lecture VIII. iii. 9 — 20. The guilt of the Jewish uation proved Lecture IX. iii. 21 — 31. Man, justly condemned, is freely pardoned through the redemp- tion that is in Christ Jesus . . . .42 Lecture X. iv. 1 — 8. The nature of christian justification . . .47 Lecture XI. iv. 9 — 25. The promise made to faith . . . .52 Lecture XII. v. 1 — 3. The apostle's ground of confidence before God . . 53 Lecture XIII. v. 6 — 11. The mercy of God in the atonement, an argument for the continu ance of his mercy to the soul . . .62] Lecture XIV. v. 12 — 17. The ruin of mankind through Adam ; their restoration through! Jesus Christ m Lecture XV. v. 18—21. Tlie condemnation of mankind, through the judgment of God, compared with his mercy in their salvation . 7 1 Lecture XVI. vi. 1 — 11. Baptism, a death unto sin, and a new birth unto righteousness 7i Lecture XVII. vi. 12—17.' The tyranny of sin, from which the Christian is delivered 8 \ Lecture XVIII. vi. 18—23. The service and the recompense of sin, and of righteousness 88 Lecture XIX. vii. 1 — 13. The Christian disciples not subject to the law of Moses . 92 CONTENTS. V Lecture XX. vii. 14 — 2f). The bondage of man under sin, and his dehverance through Jesus Christ ...... 98 Lecture XXL viii. 1 — 7. The eternal safety, and spiritual character of those that arc in Christ Jesus ..... 104 Lecture XXI L viii. 8 — 15. The corruption of the flesh, which is to be overcome by the Spirit of God. . . . . . .107 Lecture XXIIL viii. IG, 17. The witness of the Spirit to our adoption, as children of God 114 Lecture XXIV. viii. 18—27. The ruined state of the world, and its need of restitution 1 20 Lecture XXV. viii. 28—30. The merciful purpose of God towards his people . 1 25 ' Lecture XXVI. viii. 31—39. The certainty of God's love towards his people, a motive for endurance unto the end . . . .130 Lecture XXVII. ix. 1—18. The justice of God in rejecting the Jewish people . 135 Lecture XXVIII. ix. 19—33. The justice of God in casting oflP the disobedient Jews, and receiv- ing the repentant Gentiles . . . ]4i Lecture XXIX. x. 1—11. The way of salvation revealed in the Gospel . . 146 Lecture XXX. x. 12—21. The duty of preaching the gospel to the Gentiles . 151 VI CONTENTS. Lecture XXXI. xi. 1—10. The difference between the beUeving and the unbeUeving Israelites 156 Lecture XXXII. xi. 11-^24. The Gentiles an example of faith to the Jews, and the Jews the Gentiles an example of unbelief . . . K Lecture XXXIII. xi. 25 — 36. The future faith and restoration of the Jews 16{ Lecture XXXIV. xii. 1—8. The devotion of the heart to the service of God, the Christian' sacrifice ..... Lecture XXXV. xii. 9—21. The conduct required of Christians Lecture XXXVI. xiii. 1—7. Obedience to civil government enjoined Lecture XXXVII. xiii. 8—14. Christian love and holiness enjoined and encouraged Lecture XXXVIII. xiv. 1—9. Jesus Christ, the Christian's judge and Lord 173 17: \8'i 195 Lecture XXXIX. xiv. 10—23. The nature of the kingdom of God, righteousness, peace and joy i 191 Lecture XL. xv. 1 — 7. Christians exhorted to mutual love and forbearance . 20^ Lecture XLI. xv. 8—13. Joy and peace the proper result of Christian faith , 201 Lecture XLII. xv. 14 — 24. Paul explains his purpose concerning a visit to Rome . 213 I CONTENTS. yii Lecture XLIII. xv. 25—33. Paul purposes to convey to Jerusalem a contribution from the Christians of Macedonia and Achaia . . 218 >. Lecture XLIV. xvi. 1 — 16. The salutation of the apostle to many of the Roman Christians 223 Lecture XLV. xvi. 17 — 27. The brethren are warned against divisions, and commended to God. 228 FIRST EPISTLE TO THE CORINTHIANS. Lecture XLVL i. 1 — 9. Causes of thankfulness in the church at Corinth . 235 Lecture XLVII. i. 10—17. Warning against divisions and parties . . 240 Lecture XLVIII. i. 18—25. The wisdom of the Gospel not understood by the unbeliever 245 Lecture XLIX. ii. 26—31. The power of God manifested in establishing the Gospel 249 Lecture L. ii. 1 — 8. The atonement made by Christ the sum of Paul's preaching 254 Lecture LI. ii. 9 — 16. The doctrines of the Gospel revealed and received through the Spirit of God ..... 259 Lecture LIL iii. 1 — 9. Success in the work of the ministry dependent on the grace of God ...... 264 Vlll CONTENTS, Lecture LIII. iii. 10 — 15. The danger of false teaching, and of perverting truth by error 2Ci) Lecture LIV. iii. 16, 1/. The Christian is made the temple of God . . 2/4 Lecture LV. iii. 18—23. God and not man the object of dignity and praise . 2/9 Lecture LVI. iv. 1 — 5. A faithful stewardship referred to the judgment of God 284 Lecture LVIL iv. G — 13. The Corinthians warned against pride and self-complacency 289 Lecture LVIIL iv. 14—21. The Corinthians reminded of their obligations to Paul, and of his authority ...... 294 Lecture LIX. v. 1 — 5. The sin and punishment of a member of the church at Corinth 299 Lecture LX. v. 6 — 13. The society of the wicked must be abandoned . 303 Lecture LXI. vi. 1 — 11. The Corinthians reminded of the holiness required of them 308 Lecture LXIL vi. 12—20. The necessity of self-denial and sanctification Lecture LXIIL vii. 1 — 17. Instructions regarding marriage Lecture LXIV. vii. 18—24. Outward circumstances not altered by the Gospel Lecture LXV. vii. 25 — 40. Further instructions regarding marriage 313 318 323 328 CONTENTS. ix Lecture LXVI. viii. 1 — l.i. Idolatrous feasts to be avoided by Christians . . 333 Lecture LXVIL ix. 1, 2. The Corinthian church the proof of Paul's apostlcship . 338 Lecture LXVIIL k. 3—12. Paul asserts his claim for maintenance from those to whom he preached . . . . . .343 Lecture LXIX. ix. 13—23. Paul asserts his disinterestedness . . .348 Lecture LXX. ix. 24 — 2/. Christians exhorted to labour and self-denial . . 353 Lecture LXXL x. 1 — 11. The danger of abusing the favour of God . . 358 Lecture LXXH. x. 12, 13. On temptations . . . . .363 Lecture LXXIII. x. 14—22. Idolatrous feasts to be shunned . . . 367 Lecture LXXIV. x. 23—33. Circumspect behaviour required in Christians . . 372 Lecture LXXV. xi. 1 — 16. Directions concerning public worship . . . 377 Lecture LXXVI. xi. 17 — 26. Errors in the administration of the Lord's Supper . 382 Lecture LXXVII. xi. 27—34. The nature of divine judgments . . .387 Lecture LXXVIIL xii. 1—3. The true test of spiritual gifts . . . .392 X CONTENTS. Lecture LXXIX. xii. 4—11. Various gifts of the Spirit .... Lecture LXXX. xii. 12—26. The different members of the church worthy of the same esteem 403 Lecture LXXXL xii. 2/ — 31. Union of various offices in the service of Christ . 409 Lecture LXXXIL xiii. 1 — 7. The excellence of charity Lecture LXXXIIL xiii. 8—13. Faith, Hope, and Charity 413 419 Lecture LXXXIV. xiv. 1—12. Spiritual gifts must be used for the purpose of instruction 424 Lecture LXXXV. xiv. 13—25. The necessity of speaking to edification 429 Lecture LXXXVI. xiv. 26—40. Order to be observed in rehgious assemblies 435 Lecture LXXXVII. xv. 1—11. The certainty of Christ's resurrection . 440 Lecture LXXXVIIL xv. 12—19. Necessity to Christians of a Resurrection . Lecture LXXXIX. xv. 20—28. The kingdom of Christ dehvered up to the Father 445 450 Lecture XC. xv. 29 — 34. Reasons for beheving the Resurrection . 455 CONTENTS. xi Lecture XCI. xv. 35 — 19. Objections against the Resurrection answered . . 4QQ Lecture XCIL xv. 50 — 58. Victory over death through Jesus Christ . . 4G5 Lecture XCIH. xvi. 1 — 9. Paul's reasons for remaining at Ephesus . . 470 Lecture XCIV. xvi. 10—24. Timotheus and Stephanas commended. Love of Jesus Christ enjoined . . . . . .4/5 PREFATORY REMARKS THE DOCTRINE OF JUSTIFICATION AS PROPOUNDED IN THE EPISTLE TO THE ROMANS. St. Paul's Epistle to the Romans is so univer- sally distinguished as containing the most systematic account of man's redemption, that it may be proper to make a few prefatory remarks upon the general argument, before entering upon the particular expo- sition. Especially as the doctrine so clearly pro- pounded and so strongly enforced in this epistle ; the doctrine of justification by faith, is often as- sailed, often misrepresented, often misconceived. Yet it is, in fact, the basis of the gospel revela- tion ; and the question, whether we are justified by faith, or no, is in reality the question, whether we have, or not, an interest, a personal interest, in the covenant of the taospel. For by faith alone can that interest be obtained. XIV PREFACE. The Gospel revelation sets out upon the assump- tion, that the state of mankind is a state of moral ruin, and consequent condemnation. In what man- ner and by what circumstances they were brought into such a state, is not discussed at any length. A few sentences incidentally occurring in this Epistle, contain nearly all that is said in the New Testament concerning the origin of the evil.^ But the ruin is implied throughout. " So God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."^ " The Son of man is come to save that which was lost:'' " God sent not his Son into the world to condemn the world, but that the world through him might be saved:' ^ " Ye will not come unto me, that ye might have me. "5 " The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live."^ These passages, and every reader of the New Tes- tament is aware how largely they might be multi- 1 Ch. V. 12—21. 3 Matt, xviii. 11. I * John V. 40. 2 John iii. 16. * John iii. 16. 6 John V. 25. PREFACE. XV plied — all concur in either positively iiffirming, or virtually implying that the spiritual condition of mankind is a state out of which they need to be delivered, and out of which there is an intention of delivering them. The next question must relate to the method of their restoration. Is it to be effected by an in- trinsic process, or to proceed from some foreign and external source? Is it to depend on what man is to do in his own person, or on what is wrought for him by another ? Either mode is conceivable. Here are persons in a state of condemnation : and the question is, How are they to be accounted righteous, how justified before God? In the Old Testament the prophets declared, " Let the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, for he will have mercy upon him ; and unto our God, for he will abundantly pardon."^ " When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive." ^ Therefore, as far as appears from these passages, when David,^ or when Manasseh^ repented of their ^ Isa. Iv. 7. 8 Ezek. xviii. 27. 9 Ps. 11. 1 2 Chron. xxxiii. 12. xvi PREFACE. transgressions, humbled themselves before God, " ceased to do evil, and learnt to do well," God was pleased to pardon the sins into which they had fallen through frailty, through temptation, through the in- fluence of Satan, and to receive them again to fa- vour, because of their repentance. In such a case, the salvation of mankind might resemble the account which is given of the cure of Naaman the Syrian, when, in obedience to the command of Elisha, he bathed seven times in the river Jordan, and was recovered of his leprosy.- Naaman was healed through what he did : and though there was much that was miraculous, there was nothing that was vicarious in his restoration. The Gospel, however, takes a different line. The deliverance which it proclaims, is altogether extrin- sic : not dependent upon what man has done or is to do ; but is already wrought ; and is to be received, not gained: freely conferred, not wrought out by repentance or obedience. The Gospel does not speak in the words of the Law, " This do, and thou shalt live :" but its language is, " Thy sins be for- given thee : Go in peace." Accordingly, the declaration of Jesus Christ re- presents him as the sole and absolute author of sal- • 2 Kings V. rilEFACE. xvii vation. When he revealed the purpose of his incar- nation in the synagogue of his own city, Nazareth, these were his words : " The Spirit of the Lord is upon me, because he hath anointed me to heal the hroken-hecQ'ted^ to preach deliverance to the captives, and recov&i^y of sight to the blind, to set at liberty them that are bruised." ^ When he commissioned his messengers, this was the invitation they were to convey : " Come unto me, all ye that labour and are heavy laden, tm^ I will give you rest'' ^ The account of the divine plan which he gave in the gospel revelation is this : " God sent his Son into the world... that the world through him might he saved'' ^ " He that believeth on him is not condemned ; he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God." For the " Son of man came , ,,to give his life a ransom for many''^ This revelation of the divine will, declared by our Lord in his discourses, is reasoned upon and fully explained by St. Paul: who sets forth the two different ways in which man might be accounted righteous before God. He might be justified by complete obedience. It " should be our righteous- ness, if we observed to do all the commandments ■» Luke iv. 18. * Matt. xi. 28. ' Johniii. 17. ' Matt. xx. 28. XVllI PREFACE. before the Lord our God, as he hath commaiK us."^ If, however, men are thus to be accepted on account of that which they perform, their works must be perfect, their obedience complete and uni- versal. The language of Law is and can be but one : it must condemn every one " that continueth not in all things that are written in the law to do them."^ And since no man ever has so continued, or will continue ; (" for what man is he that liveth and sinneth not?") therefore, by the works of the law shall no flesh be justified before God : " being justified freely by his grace through the redemption that is in Christ Jesus." And the whole is summed up by the apostles in a few decisive sentences. " This is the record ; that God hath given to us eter- nal life^ and this life is in his Son, He that hath the Son hath life, and he that hath not the Son, hath not life."^ " There is now no condemnation to them that are in Christ Jesus." ^ " He bore our sins in his own body." " He once suffered for sins, the just for the unjust, that he might bring us to God."2 Here, then, two states have been described ; a state of condemnation, and a state of salvation ; and 7 Deut. vi. ^b. 9 1 John V. 11, 12. 8 Rom. iii. 19. Gal. iii. 14. » Rom. viii. 1. ^\ Pet. u. 21. iii. 18. i PREFACE. xix two parties have been brought before us, one requir- ing deliverance, the other granting it : one in a ruined condition, the other possessing the means of repairing that ruin. The next question which arises respects the mode in which the deliverance offered by the one party, is to be secured by the other. It were a possible case, that a propitiation should have been made and accepted for the sins of men, and that they whose sins were so blotted out, had remained ignorant of the grounds of the mercy shown them, or the means by which it was procured. And indeed we know not the extent to which the atonement is available to multitudes, whose ears have never been gladdened here on earth with the " tidings of great joy ;" to those righteous men who desired to see the things which God in due time re- vealed, but did not see them. The case is con- ceivable. A rich benefactor might be made aware, that a friend was involved in inextricable debt ; he might satisfy the obligations, and relieve him from the threatened ruin ; and the debtor himself know nothing more than that his debts did not appear against him. This, however, is not the actual case, as regards those to whom " the redemption that is in Christ Jesus" is revealed. That is first wrought out by the sacrifice of the cross, and then proposed to man's c2 XX PREFACE. acceptance. The benefit is to be obtained by a personal ap])ropriation of that sacrifice to ourselves; that personal appropriation of which Faith is the secret instrument, and Baptism the outward seal. So the Lord declared: " He that heareth my wm^d^ and bclicfveth on him that sent me, hath ever- lasting life ; and shall not come into condemnation, but is passed from death unto life." 3 I am the resurrection and the life : he that believeth on me, though he were dead, yet shall he live ; and he that liveth and believeth on me, shall never die. Be- lievest thou this?"* "All that the Father giveth me, shall come to me: and him that cometh unto me I will in no wise cast out."^ " My sheep hear my voice ; and I know them, and they follow me ; and I give unto them eternal life ; and they shall never perish, neither shall any pluck them out of my hand."^ In accordance with these promises, the apostles delivered their message. " Repent and he baptized, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." ^ " Believe in the Lord Jesus Christ, and thou shalt be saved, and thine house."^ " If thou confess with thy < John V. 24. 4 John xi. 25. \ Jolui vi. :\7. '' John x. 27, 28. T Acts ii. 38. 8 Acts xiv. 13. II I II PREFACK xxi jiimtth the Lord Jems, and believe in thine heart that God hath raised him from the dead, thou shalt be saved."^ When Philip explained to the Ethio- ])ian how the prophecies of Isaiah which he had been reading as he journeyed were fulfilled in the person of Jesus Christ: how it was he who had been " led as a sheep to the slaughter," and " whose life was taken from the earth ;"^ he exclaimed, " See, here is water ; what doth hinder me to be baptized ? And Philip said, If thou believest with all thine heart, thou niayest. And he answered and said, I believe that Jesus Christ is the Son of God." I believe that it is he " whom God hath sent to be a Prince and a Saviour :" he who should " redeem Israel." Then Philip baptized him; and "he went on his way rejoicing." Here, then, is one, who perceived that he needed something which he had not : something whereby he might be justified before God, and obtain reconcilia- tion with him. He perceived that what he needed was in Christ Jesus ; that peace with God was to be l)rocured through his propitiation : he believed that Jesus was the Son of God, " the Lamb of God, which taketli away the sins of the world." Therefore he claimed to himself the benefit, in the prescribed way, 'J Rom. X. 9. ^ Acts viii. 26—39. xxii PREFACE. being baptized in the name of the Lord Jesus. And thus he was accounted righteous before God, who before was not accounted righteous; he, at least, who had no reason to presume upon his acceptance had now become partaker of an actual covenant, h] which God had declared that whoever entered inl it, is passed from death unto life.^ What then was the difference between this Ethio- pian, and the many Jews with whom Paul remon- strated and said, " It was necessary that the word oi God should first be spoken unto you: but seeing that ye put it from you, and count yourselves worthy of eternal life, Lo, we turn unto the Gen^ tiles ?"3 The difference was simply, that th< Ethiopian believed the words spoken by the aposth and the Jews believed them not. The Jews trustee that they were already possessed of God's favour, an< refused to believe that eternal life was in Jesi Christ. The Ethiopian believed, that having ii himself the sentence of death, through the atone ment of Christ that sentence might be reversec Therefore he " attained to that righteousness, which Israel did not attain."* This it is, to be " justified by faith." And thus is, that they who believe are justified, whilst they « See John v. 21. ^ Acts xiii. 46. * Rom. ix. 31. PREFACE. xxiii who believe not, are condemned. Our Lord sets before us as an example the case of the Israelites in the wilderness. For them there was one remedy ; to look upon the brazen serpent which Moses was directed to raise.* If any had refused to look up, denying that the image could convey a cure ; their plague must remain upon them. So likewise for Noah, when the deluge was impending, there w^as one mode of preservation : " Being w arned of God, he prepared an ark for the saving of his house." ^ But if like the rest of his generation, he had mocked at the threatened danger, and refused to betake him- self to the refuge, he too must have perished in the waters. These are examples of the way, in which, when God has revealed " one name under heaven, and no other,"^ whereby man may be saved; they who believe in that name are justified, and they who believe not, are condemned. God has provided an ark, and they refuse to enter it. God has pointed out a rock on which they may fix their house, and be secure for eternity; but they build on another foundation, and when the waters rise, their house must be overthrown. When, therefore, Paul says, that faith is counted to us for righteousness ; or when our church says, 5 John iii. 14. Numb. xxi. ^ Gen. vi. Heb. xi. 7. ' Actsiv. 12. xxiv PREFACE. that we are accounted righteous before God for the merits of Jesus Christ by faith ; this must not be un- derstood as if faith were a work of obedience or an act of duty, which God accepts instead of other duties or other obedience, and that therefore the man who has faith, is justified, whilst the man who has not faith, is condemned for wanting it.^ The meaning is, that Christ has " redeemed from the wrath to come " " as many as receive him, and be- lieve in his name :" but that he must be trusted by those whom he redeems : that his death must be relied on, in order that it may be efficacious for sal- vation : faith being, as it were, the graft by which a 8 At first sight this notion may appear to be countenanced by the expression, Rom iv. 5, — " Abraham believed God, and it was counted unto him for righteousness :" but the context disproves such an idea. It will be seen that Paul's object is to show, not that faith is meritorious, but that eternal life is gratuitous : not of debt, but of grace. Abraham beUeved God, and it was counted to him for righteousness. He staggered not at the promises of God through unbelief, and therefore he obtained the promise. So the Christian staggers not at the promise of eternal life through Christ Jesus, and becomes heir of the kingdom. At the same time, there is no doubt that the state of mind in which faith is produced, has much that is pleasing to God : and that self-righteousness, pride, hardness of heart, are commonly at the root of unbelief : as our Lord often showed in his reproofs to the Jews. PREFACE. XXV believer is united to the " true vine,"^ and separated from the natural corrupt stock, to the root of which the axe is laid. The cures which our Lord performed illustrate this. We are told, for instance, of a woman who pressed through the crowd which surrounded him, till at last she came near, and touched the hem of his garment.^ And immediately the plague under which she had been long labouring was removed, and she felt within herself that she was whole. He called her to him, and when he had made all the by-standers ac- quainted with the circumstances, " he said unto her, Daughter, be of good comfort ; thy faith hath made thee whole : go in peace." What, then, had her faith done for her ? Nothing more, than that it induced her to overcome all hin- drances and discouragements, until she reached him who as she believed could restore her. It was his divine power, not her belief in that power, which really effected her cure. Her faith was the cause of her being healed, and without that faith the " virtue" of Christ would not have been exercised in her behalf: she would have remained under her malady. But it was not by her faith, that her constitution was re- covered. Her " faith made her whole," by bringing lier to him who had power to heal. y John XV. 5. ^ Luke viii. 43. XX Vi PREFACE. Simple and evident as this seems, many of the cavils which have been employed against the religion of the Gospel arise from overlooking it. Some- times men speak of faith, as if it were represented as a virtue, in the same sense as honesty, or tempe- rance, or charity, are virtues, and as if God had revealed a reward to faith, which he refuses to tem- perance, or charity, or honesty. Sometimes, again, the counsels of God are charged with inconsistency, because man is condemned for the want of that which he cannot command by his own will. If a fact be clearly proved, we are told that a man must believe it. Whereas we cannot believe it, unless it be proved to our satisfaction. All this originates in misconception. Jesus Christ is the Saviour of them that believe, and of them only, just as a physician, who has the sole remedy for some prevailing pestilence, is the preserver of all who come to him for aid, but of no others. Con- fidence in the physician brings the sufferer for advice : faith in Jesus Christ brings the sinner to his cross, trusting, that "whosoever shall call on the name of the Lord, shall be saved." But the worst and most injurious misrepresenta- tion of this doctrine, is to say that it destroys " inhe- rent righteousness ;" that a man justified by faith is therefore exempt, or can consider himself exempt, PREFACE. xxvii from the necessity of obedience. Our Lord did not set his disciples free from the obligations of duty, when he showed that they could claim nothing for the discharge of duty, and said, " Ye, when ye have done all those things which are commanded you, say. We are unprofitable servants; we have done that which it was our duty to do."^ Neither does St, Paul exempt the Roman Christians from the obligation to holiness, when he affirms that " as by the offence of one judgment came upon all unto condemnation ; so by the righteousness of one the free gift came upon all men unto justification of life."^ " To them that are in Christ Jesus there is no con- demnation," because " the Lord hath laid on him the iniquity of us all ;" but they that are in Christ Jesus, " walk not after the flesh but after the Spi- rit :" knowing, that " if w^e live after the flesh, we shall die ; but if we through the Spirit do mortify the deeds of the body, we shall live."* " For if any man have not the Spirit of Christ, he is none of his." It may seem a nice distinction, to allow that a man is not saved without good works, and yet to deny that his works contribute to his justification. '- Luke xvii. 10. » Rom. v. 18. ** See Rom. viii. 1—14. XXVlll PREFACE. But though a nice distinction, it is perfectly intelli- gible and reasonable. Above all, it is scriptural. It is that conclusion from the whole volume of ante- cedent revelation which St. Paul was empowered to indite for the instruction and guidance of that world, for which Christ died. Whereas to unite tosfether two things so distinctly separated in the Christian scheme, as man's justification and his sanctifica- TiON, is, in effect, to devise a scheme of salvation for ourselves. It confounds the new state in which we are placed, with the new nature which we are to re- ceive. It removes the distinction between what is, and what is not, inherent in us : between what Christ has done, and what he enables us to do. Man's condition, without the satisfaction of Christ, may be illustrated by that of Peter, when, being cast into prison by Herod, he was sleeping between two soldiers, bound with two chains:^ and the keepers before the door kept the prison. An angel came, raised him up, released him from his fetters, opened the prison doors, and set him free. In all this Peter had no more part, than man has in his justi- fication. It is " the Lord our righteousness," who '' delivei-s us from the wrath to come." But man being thus delivered, is " sealed with the Holy Spirit of ])romise," and walks befon* God in righte- AcU xii. 5, ^c. PREFACE. xxix ousness and holiness; just as Peter gave proof of the liberty which ho had attained by the angel's power, when in his own power he hastened to the house of Mary the mother of John, and joined the assembly of the disciples. This may serve as an illustration of the manner in which the believer is first justified, and then sanctified. He begins by perceiving himself lost, and betaking himself to Christ for deliverance. He proceeds to live, as his deliverer instructs him to live, and enables him to live, and declares that he must live, if he is to receive the benefit he desires. But his instructor and strengthener, is still his de- liverer ; even if his works were perfect, he is still his deliverer, because without him he would have been lying in darkness : but his works are not per- fect, and need his constant thankfulness that they are not his trust ; that his ground of confidence is in Him who died for our sins, and rose again for our justification : — though still he has no other evi- dence of a title to depend upon his Lord and Sa- viour, than the testimony of his conscience, that denying ungodliness and worldly lusts, he is living " righteously, soberly, and godly in this present world," and striving to " be perfect, even as his Father who is in heaven is perfect." So that the doctrine on whicli St. Paul insists, is XXX PREFACE. this : that the good works which the Christian per- forms, whether before or after believing, are nc meritorious cause of our salvation; have no share in effecting our acceptance with God. And Si James, when he affirms that " by works faith is made perfect," does not mean that those works procure oui reconciliation with God, but prove it ; and in declaring! that " by works a man is justified, and not by faith only,"^ he means that a man does not with his heart] believe unto righteousness, who does not in his life make confession unto salvation.^ " For not the) hearers of the law are just before God, but the doers of the law are justified."^ No others have been jus-l tified before God. Known unto him are all things from the beginning. And none are ever received into his favour, whose " patient continuance in] well doing" he has not foreseen. There is, in truth, in the doctrine itself a provision! against the licence which is sometimes alleged to spring from it. The more the atonement of Christ is dwelt upon, the greater will appear the heinousness of sin, requiring such an expiation. St. Paul lays great stress on this ; and repudiates the idea, that those who have been " baptized into the death of J Christ" for sin, " who believe in his death as a pro- pitiation for sin," should yet admit it into their prac- 6 James ii. 14—26. 7 Rom. x. 10. 8 Rom. ii. 13. PREFACE. xxxi tice, instead of being deterred by the example which that affords.9 And if anything can be relied on as the result of experience, this may be fearlessly maintained, and must be re-asserted whenever it is denied : viz. that they who have most intimately understood, in their o^vn hearts, the doctrine of justification by faith, have been the most " careful to maintain good works :" and that they who have most clearly proclaimed that doctrine, in their public ministrations, have been the most successful in producing, through the power of the Holy Ghost, that "holiness" in others, "without which no man shall see the Lord." Still, in defiance of such experience, the doctrine of justification by faith is exposed to perpetual cavil. In the many, there is a sort of conventional appre- hension of it, as if it must necessarily be connected with licentiousness. And others, of larger informa- tion, are swayed, unconsciously to themselves, by the unwillingness of the heart to resign all pretensions of its own : and are thus led to mix up and confound together the merits of Christ and the works of Chris- tians, till there remains no sure ground to rest upon. They plead as their excuse, that morality and works of righteousness are in danger. The same accusation was made against the apostle himself 9 Rom. vi. 4. XXXll PREFACE. m He was obliged to meet the objection, "Shall ^y then continue in sin, that grace may abound?' " We be slanderously reported, and some affirm that' we say. Let us do evil that good may come." It ij no argument, therefore, against the scriptural trutl of this doctrine, that it lies open to these imputa- tions. Nay, rather, that such imputations are made, is proof that the doctrine is scriptural. Most un- questionably no other doctrine can be elicited froniBI the Epistle which is considered in the present volume. And I think it will be acknowledged b;^| the attentive reader, that Paul speaks " according to the wisdom given unto him," " whilst he unfolds the mysterious counsels of God in the salvation of man and that our Church has no reason to revise hei Articles, when she declares it to be " a most whoh some doctrine," that we are justified by faith only " that we are accounted righteous before God only fo^ the merit of our Lord and Saviour Jesus Christ bl faith, and not for our own works or deservings.' Rom. vi. 1 . iii. 8. «2Pet. iii. 15. ^ Art. xi. EXPOSITORY LECTURES. THE GENERAL EPISTLE TO THE ROMANS.^ LECTURE L PAUL'S INTEREST IN THE CHRISTIAN CHURCH AT ROME AND HIS DESIRE TO VISIT IT. Romans i. 1 — 12. 1 . Paul, a servant of Jesus Christ, called to he an apostle, separated unto the gospel of God, 2. ( Which he had promised afore hy his prophets in the holy scriptures^ 3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh ; 4. And declared to he the Son of God with power, ac- cording to the spirit of holiness, hy the resurrection from the dead : 5. Sy whom we have received grace and apostleship,for ohedience to the faith among all nations, for his name : 6. Among whom are ye also the called of Jesus Christ : 7. To all that he in Rome, heloved of God, called to he saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. It was little to be expected, a few years before, that this letter should be written. It was written 1 This epistle was written at Corinth, after Paul's second jour- ney through Greece, as he was setting out towards Jerusalem, A.D. 58, according to the most prohable calculations. B ROMANS I. 1—12. by Paul, a servant of Jesus Christ, called to he apostle, separated unto the gospel of God. Yet t man, who had now received grace and apostleship, had once been a persecutor of the apostles : and he who wai^| now preaching the gospel throughout the world, had formerly thought it his duty to oppose and persecute all who believed in that Master, in whose service he was now engaged. For " there is a way which may seem right unto a man," though " the end thereof ar«| the ways of death." ^ God had mercifully tunied Paul aside from the error of his way, before it became death to him. And if it was strange that Paul should write this letter, so it was equally strange that he should befll WTiting it to Christians at Rome : — strange that there should be men there called of Jesu^s Christ, beloved of^ God, called to be saints. Some of these had been Jews, brought up in th< same way of thinking with the apostle ; proud the law of Moses, and jealous of everything which seemed to rival it, or set it aside. These were now_ convinced that Jesm Christ was made of the seed David according to the flesh, and declared to be the Sc of God with power : the Messiah, whom their nation" was expecting, to bless all the nations of the earth. Others had been heathens, now beloved of God, instead of whom they had been wont to worship idols : noTwl called to be saints, who had hitherto not known the meaning of holiness. These had been " convinced of sin, and of righteousness, and of judgment ;"^ and were, walking before God as his people, and waiting for second coming of their Lord. 2fmm I 'h 1 ' Prov. xiv. 12. 3 John x\i. 8. ROMANS I. 1 — 12. 3 Such were the pei*sons to whom Paul wishes grace (Did peace from God our Father, and the Lord Jesus Christ. The eoinmon salutation of the world had used to be, Life and happiness be with you ! That of the apostle is, Gi*ace and peace ! and this he looks for, throuo'h the only source from which it can be de- rived : from God the Father, through Jesus Christ the Mediator. He desires that they may be reconciled to God through faith in the gospel of his Son : that grace in an abundant manner may be imparted to them, and their peace may be such as God alone can bestow. 8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throiighout the whole world, 9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make men- tion of you always in my prayers ; 10. Making request, if hy any means now at length I might have a prosperous journey hy the will of God to come unto you. The purpose of his writing, he now states, is to supply the want of his coming in person to them. This he had long wished to do, but had been let hitherto. It was natural that he should desire to visit the christian church in that city which had be- come, in the providence of God, the mistress of all nations ; but which had now obtained an eminence to which earthly victories could not have raised it, in that its y«z^A was spoken of throughout the whole world. The Christians of Rome, few in comparison with the inhabitants of that great metropolis, and despised in comparison with its orators and conquerors, were still the possessors of real glory. For that is real glory B 2 4 ROMANS I. 1—12. which remains the longest : and when " the world passeth away and the lust thereof, he that doeth th will of God abideth for ever." * There was indeed great reason to thank God, that in such a city the power of the gospel should have emi- nently prevailed. But it was not only that he might witness in person this gratifying sight, that Paul was desiring a prosperom journey hy the will of God to^ come unto them, 11. For I long to see you, that I may impart unto yo\ some spiritual gift, to the end ye may he established ; 12. That is y that I may he comforted together with yot hy the mutual faith hoth of you and me. One object was ever uppermost in the apostle's mind: growth of grace in himself and others. There- fore he desired to see them, that he might impart unto^ them some spiritual gift : that by communicating hi own experience he might confirm their faith, and give a fresh impulse to their love. As Barnabas, when he visited Antioch,^ and exhorted the newly-converted Christians there to " continue in the grace of God." The intercourse of ordinary Christians has this effect jll they are mutually strengthened and edified, as they " take sweet converse together, and walk in the house of God as friends." But a \isit from the apostle would be a higher privilege, and lead to greater blessings. He could relate to them the " abundance of revel tions"^ which he had enjoyed : he could speak of the personal assurance which he had received, that God was with him, and directed all his ways : he would be like a traveller from a country to which they were ♦ 1 John ii. 17. ' Acts xv. 23. « 2 Cor. xii. 7. ^S. "4 ROMANS I. 1—12. 6 bound, encouraging them to proceed by what he had seen and known of it. And they, on their part, would make a return to him : as they would be comforted by his fiiith, so he by theirs : and finding in the midst of the luxury and business which belongs to a crowded city, a multitude of disciples who had separated from their unbelieving brethren, or re- nounced the vanities of heathen worship, and were living in obedience to the faith, — he could not but be comforted. As it proved a few years afterwards, when in the providence of God he did accomplish his wish, and see Rome : and the brethren, hearing of his approach, " came to meet him as far as Appii forum, and the three taverns : whom when Paul saw, he thanked God and took courage."^ We are reminded here, that faith, though real, may be weak and need to be strengthened. St. Paul was anxious to visit the Roman brethren, to the end that they might be established, although their faith was such as to be spoken of throughout the whole world. But liable as they were to assaults from within and without, they required continued support, that they might " remain stedfast to the end," and Satan gain no advantage over them. We see, too, at the same time, the means by which faith does gain fresh strength. Paul's presence among the Roman Christians would have the effect of strength- ening them. And so may the discourse and exhortation of any Christian to whom God has given in a high de- gree the gift of faith, or of exhortation, or of prayer. Another ApoUos, " an eloquent man and mighty in the 7 Acts xxviii. 15. ROMANS I. 13-17. Scriptures;"*' another Barnabas, " a good man and fiiU of the Holy Ghost and of faith ;" ^ may be made the means of imparting spiritual gifts to others : may re -^ move their doubts, allay their fears, awaken their zeal enlarge their charity. And this should be desired and sought at every opportunity ; not as though we " had already attained, either were already perfect."^ The man would have little self-knowledge, who thought himself so established that he could neveiMl fall. He is in danger of losing " what he hath," who does not use every endeavour, and pursue all proper means, that he may daily " grow in grace, and in the^ knowledge of our Lord and Saviour Jesus Christ.' LECTURE IL THE NATURE AND EFFECTS OF THE GOSPEL. Romans i. 13 — 17. 13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. ] 4. / am debtor both to the Greehs, and to the Bar barians ; both to the wise, and to the unwise. 15. So, as much as in me is, I am ready to preach the gospel to you that are at Home also. M The Gospel is for " high and low, rich and i)oor, one with another." It is full of interest for f/ie ivise 8 Acts xviii. 24. 9 Acts xi. 24. ^ Phil. iii. 12. 2 2 Pet. iii. 18. ROMANS I. 13—17. 7 jiiid learned : none sucli need be ashamed of studying* that "which the angels desire to look into."^ Yet is it equally " revealed to babes :" so simple, that the most unwise may miderstand. It might satisfy the reason of the civilised Greeks or Romans. It might convince and edify the uneducated Barbarian. And Paul had been set apart for the preaching of the Gospel both to the one and to the other: he was debtor to both: he owed a duty to both, which he was equally ready to pay to both, in discharge of the office to which he had been called, as the apostle of the Gentiles. So that the majesty of Rome, as mis- tress of the world ; the magnificence of its wealth, the reputation of its philosophers; — none of these would deter him, if only he had opportunity to preach the gospel to them that were at Rome. And he states the grounds of this confidence. 16. For lam not ashamed of the gospel of Christ : for it is the power of God unto salvation to every one that believeth ; to the Jew first, and also to the Greek. 37. For therein is the righteousness of God revealed from faith to faith : as it is written, The just shall live by faith. At first we may be surprised at the apostle saying that he was not ashamed of the gospel. A person does not commonly say of that which is beyond measure excejlent, that he is not ashamed of it. But he alludes to that which was amongst " the Jews a stumbling- block, and to the Greeks foolishness:"^ he alludes to the humbling doctrines of the gospel, appealing to men as sinners before God, and offering salvation through him who died upon the cross. We may well 1 1 Pet. i. 12. 2 See 1 Cor. i. 22. ROMANS I. 13—17. suppose tbat this doctrine would be scoffed at by tlie ignorant heathen, or self-righteous Jew. Yet of this doctrine he was not ashamed: and adds his reason: For it is the power of God unto salvation to every one that believeth. Just as we may conceive of the Israel- ites in the days of Saul, as ashamed of their champion, when they stood around, and beheld David, a stripling and armed with none other than his rustic weapon, advancing to meet the Philistine giant.^ But the feeling of shame would soon give way to a juster senti- ment, when they saw Goliath fall under the stripling's hand, and the Philistines, struck with panic, fly from their position. And such is here Paul's train of thought. He might be ashamed of the gospel of Christy if it merely related that he who came into the world as the Son of God, had suffered the death of the vilest sinners among men. But when that was effected by the Gospel which had never otherwise been effected ; when it proved " mighty to the pulling down of the strongholds" of sin and Satan ; — then he might retort upon themselves the scorn of the Jew or the ridicule of the philosopher : for this gospel, which they despised, was shown to be the power of God unto salvation. I I I It was, first, the power of God. The power of God was evidently employed to establish and main- tain it. When the cripple at the gate of the temj)le who asked alms of Peter and John, recovered the use of his limbs at their bidding :* or when Elymas at the word of Paul became blind on the instant, to lead him bv 1 Sam. xvii. 43. ♦ Acts ill. 7. and went about " seeking some one ROMANS I. 13—17. 9 the hand :"5 here was nn(lou])te(lly the power of God. That was done, Avhich could be done by no other power. This, however, though proof of the power of God, was not the power of God unto salvation. That must be exercised, not on the body, but the soul. And the apostle speaks of the Gospel as the power of God unto salvation, because it brought the souls of men into a state of favour and acceptance with Him. The Jewish assembly were not in such a state, when they resolved on the death of Jesus, and forced Pilate, against his will, to " crucify him, crucify him." Not two months afterwards, Peter accused of this sin another company of Jews, and preached to them the same Jesus, as "the Prince of life." ^ Such persuasion attended his words, that three thousand received them ^ gladly, and were baptized in the name of Jesus: nay, left their former ways of life, sold their posses- sions and goods, and formed a company whose sole object it was to serve God, and prepare for a better world. This was the power of God unto salvation : for repentance, and faith, and obedience, and the affections taken from things below, and those things used for the purpose of laying up treasure in heaven — these are the signs that " accompany salvation." So, when the apostle proceeded to heathen na- tions, he found them in a state which he describes before the close of this very chapter : he found them filled with all unrighteousness, envy, murder, debate, deceit, malignity. It was a state the farthest pos- i>ible from a state of salvation. He j)roclaimed the ^ Acts xiii. 11. *^ Acts ii. 10 ROMANS I. 13—17. Gospel to them : how " God was in Christ, recon- ciling the world unto himself, not imputing- their trespasses unto them :" and now commanded all men everywhere to repent, " because he would judge the fj world in righteousness by that man whom he had ordained."^ They, too, received the word : they " turned from idols to serve the living and true God :" they " were washed, were sanctified, were justified in the name of the Lord Jesus, and by the Spirit of I our God."« Thus was the Gospel the power of God unto salva- tion. It did that which no other power can do. It converted men's hearts : it brought them out of a state in which they were enemies of God through wicked works, and placed them in a state which God- regards with favour: it turned them from ways in which those who walk can have no inheritance in, the kingdom of God, and it enabled them to lookj forward to a pure and holy world, beyond the reach of Satan, and free from the defilement of sin. Justly might Paul say, / am not ashamed of thi Gospel of Christ ; when he could point to those who] had been " dead in trespasses and sins," and were now quickened into spiritual life : when he saw " the Avorks of the flesh" abandoned, and " the fruits of the Spirit" flourishing in their stead : when he could show the sensual made pure, the covetous made liberal, the malicious made merciful, the " lover of this world" become " a lover of God." He had good reason to declare, / a?n not ashamed of the Gospel of. Christ ; for it is the power of God unto salvation eisery one that believeth. ' Actsxvii. 30. ' 1 Cor. vi. 11. ROMANS 1. 13—17. II Not indeed to every one ; but to every one that believeth. There were those that did not believe ; who scoffed alike at its warnings and its promises, being " blinded by the god of this world." The rifjhteoiisness of God from faith, — the righteousness Avhich is by faith in Jesus Christ, — is revealed to faith ; it is made known that it may be possessed by faith. ^ The Gospel can no more save those who do not receive it in full confidence, than the ark of Noah could deliver those who refused to enter it. The promises are exceeding great and precious pro- mises ; but they must be credited. The blessing is held forth on the part of God : but the hand must also be stretched out on the part of man, to accept the offered blessing. And great indeed is the blessing, to him who has stretched out the hand. The support on which he has laid hold, will not fail him in the hour of need : the strength will not yield, on which he leans. The Gospel is the power of God. The power of God is engaged in it, for man's salvation : engaged to overcome all that would oppose his salvation: to strengthen weakness ; to enlighten darkness ; to dispel doubts ; to conquer fears ; to break the force of temptation ; to frustrate all the arts of Satan. It is exactly that which frail and corrupt nature needs, to urge the heart when it lingers, to sustain it when it droops, to restore it when it fails : to preserve what it has attained of holiness, and to supply what ^ Such seems the best explanation of a difficult sentence. As in chapter iii. 22. Am Triorewc there, is here ck Trtorewg : tVt TovQ TTKTTevovTag there, here etc niartu. The righteousness of God from or hy faith in Jesus Christ availeth to believers. 12 ROMANS I. 18—32. is still wanting. Who has not cause to say, " Lord, I am weak, undertake for me!" Who will not thankfully acknowledge, " Not I, but the grace of God that was with me?" LECTURE IIL THE SINFUL CHARACTER OF THE HEATHEN WORLD. Romans i. 18 — 32. 18. For the wrath of God is rer^ealed from heaven against all ungodliness and unrighteousness of men^ who hold the truth in unrighteousness ; 19. Because that which may he known of God is mani- fest in them ; for God hath shewed it unto them. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse : 21. Because that, when they knew God, they glorified him not as God, neither were thankful: but became vain in their imaginations, and their foolish heart was dark- ened. 22. Professing themselves to be wise, they became fools. 23. And changed the glory of the tincorruptible God into an image made like to comiptible man, and to birds, and fourfooted beasts, and creeping things. St. Paul had been describing the Gospel as the })ower of God unto salvation, to the Jew first, and also to the Gentile. And this leads him to show the I ROMANS T. 18—32. 13 need of such salvation, to the Gentile first, and afterwards to the Jew. For, he says, mankind have been living, as if there were no righteous law to govern them, no God to notice them, no judge to punish. " And the times of this ignorance God winked at."^ He has not hitherto seen fit to inter- pose. But now the wrath of God is revealed against all ungodliness. He now " commandeth all men everywhere to repent, and believe the Gospel." Those who holding the truth which might lead them to live righteously, live in unrighteousness, must be prepared to give account of themselves to God, " who will render to every man according to his deeds." Some one might ask : How can the Gentiles be said to hold the truth f They to whom no scriptures have been revealed? And not having, like the Jews, God's word made known to them, how are they guilty in not obeying his will ? St. Paul answers : Because that which is known of God is manifest in them : for God hath shewed it unto them. Hath showed it unto them, if not by his word, by his works. Through the world which they saw, they should have looked up to the invisible Creator. When they beheld the sun, and other heavenly bodies, all keeping their regular course; when they perceived the earth so beautifully sup- plied with all things for their use : when they thought of themselves — their own bodies so won- derfully contrived, their souls endowed with such precious faculties — they might clearly have under- stood the eternal power and Godhead by which these 1 Acts xvii. 30. 14 ROMANS I. 18—32. things were made. When they saw a building, or statue, or any other work of art, they well knew it must have a maker : and how could they look upon that astonishing fabric, the world around them, or the human body which a statue imitates, and not perceive that these must have had a Creator? Therefore, says St. Paul, they are imthout exaiM. He is without excuse, who does not rightly use the opportunities he has, but neglects and loses them. If a man has enjoyed fair opportunity of advancing himself in the world, and has forfeited it through idleness and folly, we say that he is without excuse. If a man who has had the means of learning, still remains ignorant, we blame him beyond another who has possessed no such means. And this was the case with the heathen. When they knew God, they glwijied him not as God. Instead of glorifying him, they pretended to represent him by images made like to corruptible man, they even worshipped in his stead the creatures which he made : they bowed down to birds, and four-footed beasts, and creeping things, saying, " Deliver me, for thou art my God." What could be more insulting to the divine Ma- jesty? Further, they showed no gratitude to him for all his goodness. David inquires, in the language of grateful piety, " What shall I render unto the Lord for all his benefits towards me?"^ But though there were many among the heathen who professed them- selves to be ivise, there were none who showed this pious wisdom. They made no such inquiry, neither were thankful : they abused the gifts of God, instead 2 Psalm cxvi. 1 2. ROMANS I. 18—32. 15 of taking occasion from tliom to glorify tlio Giver. They did not seek to please him ; or search after his will that they might obey it. The apostle proceeds to give a dreadful picture of the wickedness they practised. They cast out of their minds the idea of a God, to govern and restrain them, and yielded themselves up to the devices and desires of their own hearts. And God did not interfere, but left them to themselves. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves : 25. Who changed the truth of God into a lie, and wor- shipped and served the creature more than the Creator, who is blessed for ever. Amen. 26. For this cause God gave them up unto vile affections : for even their women did change the natural use into that which is against nature : 27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another ; men with men working that which is unseemly, and receiving in themselves that recommence of their error which was meet. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient ; 29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness ; full of envy, murder, debate, deceit, malignity ; whisperers, 30. Backbiters, haters of God, despiteful, proud, boas- ters, inventors of evil things, disobedient to parents, 31. Without understanding, covenant breakers, without natural affection, implacable, unmerciful : 32. Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. \G ROMANS I. 18—32. Such was the dreadful state of the heathen wor when the Lord Jesus came to call men to repent- ance. He saw that the world lay "dead in tres- passes and sins." He knew the consequences of such a state. We cannot for a moment doubt whether misery in another world must follow a life of depra- vity like that which has been represented. We could never be persuaded that men whose earthly course had been thus corrupt should be taken from it to dwell with God for ever. We must feel sure that it is impossible. And not only were they corrupt, and therefore unfit for heaven, but they were guilty, and therefore deserved the wrath and indignation o God. Thei/ were without ewcuse. When they kne God, they glorified him not as God. They did no like to retain God in their knowledge. They shut their eyes against the light they had. They " loved darkness rather than light, because their deeds were evil." We see in this the natural course of the human heart. Its natural course : — for there was nothing to force it away from God ; nothing to urge it on t such wickedness as is described in the apostle's sad picture. Men were left to their natural tendency : and we see in what course they were carried. The natural tendency of the heart is still the same and a constant impulse from above, and a continual effort from within, is needful, or we should be as far as the heathen were from glorifying God, or retainin him in our knowledge. We should not indeed wo ship four-footed beasts, or birds, or creeping things. We should not change the glwy of the uncorrtvptibU id I I 4 4 ROMANS I. 18—32. 17 God into an image made like to corrifptihle man. But what is the real sinfulness of idolatry? It is the taking honour away from God, and paying it else- where. Therefore, to love pleasures, or riches, or honours, or anything in this world more than God, is to deny him his glory. To profane his name ; to pro- fane his sabbaths ; is not to glorify him. To disregard his word, and his will ; to keep it out of view in the daily habit of our lives ; is not to glorify him. God is not glorified as God, merely because his existence is acknowledged. To allow that we have a sovereign on the throne, is not to honour the sovereign. To acknowledge that we have a master in authority over us, is not to honour him, unless we follow his direc- tions. A child does not honour one whom he calls his parent, unless he reverences his words and obeys his injunctions. So it is with regard to God. To gloiify him, is to feel that he is our Maker, and has a right to our service : to inquire, in our particular stations, what he " would have us to do :" to show ourselves sensible that " in him we live and move," and that to him we must " give account of the things done in the body." The lesson is awful with which St. Paul concludes. There is a time, when God gives men up. And this time is hastened, by their not liking to retain him in their knowledge. When they drow^n the voice of con- science ; when they close their ears against his word ; when they disregard the means they have of knowing more concerning him; when they manifest a disposi- tion to live as if there were no God : then his Spirit will not always strive with men : and he gives them c 18 ROMANS II. 1—11. n over to a reprobate mind, to follow the workings of their corrupt heart. So the heathen had been left. And _. if they were without excuse, " of how much sorer W punishment, suppose ye, shall they be thought wor- thy,"^ who neglect the clearer light which now shines upon the world, ready to " enlighten every man?"* May it "shine in our hearts, to give the light of I the knowledge of the glory of God in the face of j Jesus Christ!"^ LECTURE IV. THE SINFUL CHARACTER OF THE JEWISH PEOPLE. Romans ii. 1 — 11. 1. Therefore thou art inexcusable, O man, whosoever tnml art that judgest : for wherein thou judgest another, thou j condemnest thyself; for thou that judgest doest the samJM things. ' 2. Sut we are sure that the judgment of God is according to truth against them which commit such things. St. Paul had been setting forth the wickedness o the Gentiles. It showed their need of one who should redeem and convert them. Now the Jews prided themselves that they were not as the Gentiles. They had a knowledge of God ; despised the worshippers of idols ; kept separate from them. " It was an un- » Heb. X. 29. * John i. 9. « 2 Cor. iv. 6. I ROMANS II. 1—11. 19 lawful thinpf for a man that was a Jew to keep com- pany or to come unto one of another nation."^ So that it was needful to show to the Jewish disciples, since there were many such who would receive his letter, that they were no more without blame, no less without excuse in the sight of God, than the Gentiles w^hom they looked down upon. Thet'efore thou art ineopcmahle^ O man, Jewish man, whosoever thou art that judgest : fcrr thou that con^ demnest another, doest the same things. " First cast the mote out of thine own eye, and then thou shalt see clearly to cast out the beam out of thy brother's eye."2 3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God ? 4. Or despisest thou the riches of his goodness and for- bearance and longsuffering ; not knowing that the goodness of God leadeth thee to repentance ? 5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the dag of wrath and revela- tion of the righteous judgment of God, The Jewish nation had been long and sorely threatened. John had preached the baptism of re- pentance ; and declared that " the axe was now laid unto the root of the trees : therefore every tree that bringeth not forth good fruit is hewn down, and cast into the fire." ^ Jesus had confirmed his words, say- ing, " Except ye repent, ye shall all perish."* But no repentance followed. They argued, " My Lord 1 Acts X. 28. " Matt. vii. .5. 3 Matt. iii. 10. " Luke xiii. 3. c2 20 ROMANS II. 1—11. delayetli his coming."^ They did not judge of that delay as it ought to have been judged of, and see it to be a proof of God's goodness and forbearance ; a space granted, when the wicked might " forsake his way, and the unrighteous man his thoughts, and return unto the Lord, that he might have mercy upon him." They treated the longsuffering of God as a plea of excuse for their hardness and impenitent heart. God is satisfied with us ; — sees no sin in us ; — we are the " children of Abraham ;" and the children of Abra- ham have nothing to fear. We " abhor idols," and will not sit at meat with " sinners of the Gentiles." Such were the thoughts which pervaded the Jewish people, wherever settled : whether remaining in the land of their forefathers, or dispersed, like those at Rome, among " strangers and foreigners and aliens from the commonwealth of Israel." St. Paul rouses them from their slumber, awakens them to a know- ledge of their danger, reminds them of the account to which they must be called, in the day of wrath and revelation of the righteous judgment of God : — 6. Who will render to every man according to his deeds : 7. To them who by patient continuance in well doing seek for glory and honour and immortality , eternal life : 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10. JBut glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile : 1 1 . For there is no respect of persons with God. The two classes into which mankind is divided. I I I « Matt. xxiv. 48. ROMANS II. 1—11. 21 are here described. Those who live for this world, and those who look for another. They have two dif- ferent objects, and two different ways. The way of the one class, is patient continuance i7i well doing. Not to make a temporary resolution ; not to enter upon a partial reformation; — not to "receive the word with joy," and presently, when anything is to be done, or anything left undone, which costs a sacrifice of pains and inclination, to fail and yield ; — but to lay out the course of life according to the principles of the Gos- j)el, and to persevere in the same, in spite of diffi- culties and opposition. And as this will not be undertaken without an object, so there is an object for which it is under- taken. It is undertaken for the sake of glory^ and honour^ and immortality, " For we look not at the things which are seen, and are temporal ; but at the things which are not seen, and are eternal."^ As Paul himself represents his own desire and aim, " If by any means I might attain unto the resurrection of the dead."^ Towards this " mark I press forward," hy patient continuance in well doing : and seek " the prize of our high calling," honour, and glory, and im- mortality. The other class is also here described, as those that are contentious, and do not obey the truth, but obey unrighteousness. The Jewish people, in all that related to the Gos- pel, gave a perpetual example of contention. They set aside all the arguments and proofs by which the divinity of Christ was manifested. " Look and see ; ' 2Cor. iv. 18. 7 Phil. iii. 11. 22 EOMANS II. 1—11. for out of Galilee ariseth no prophet." " He castetli out devils through Beelzebub, the prince of the devils." " We were never in bondage to any man, how sayest thou, Ye shall be made free ?" " Are wj blind also?"^ And daily they opposed the apostl himself, " forbidding him to preach unto the Gentile that they might be saved." ^ Thus they were contt tiom, and would not obey the truth : some pretendinj that they had light enough : and others preferring to remain in darkness. And the end would be, indignemX Hon and wrath, tribulation and anguish upon every soiit of man that doeth evil. " That the righteous should be as the wicked," or the wicked as the righteous, — that is " far from God :" ^ far from what we expec^j from the Governor of the world. Scripture only confirms our reasonable belief, when it denounces indignation a7id wrath against the hardened and im- penitent. And it equally agrees with our own reason- able convictions, in saying that there is no respect persons with God : but that all will be rewarded ac- cording to their works, and all judged according to their opportunities. So that " in every nation, he that feareth God and worketh righteousness, is accepted of him."2 Therefore the Jew had need to examine into his state, and make, sure of some better title to eternal life, than God's favour towards him as a son of Abra- ham. Both eternal life, and eternal death, are to the Jew first, and also to the Gentile. As the privileges the Jew are " great every way," so is his condem « John vii. 52. Matt. ix. 34. John viii. 33 ; ix. 40. ^ Acts, passim. See 1 Thess. ii. 16. ' See Gen. xviii. 25. - Acts x. 35. 1 ROMANS II. 12—16. 23 tion great, if he neglects those privileges. For many shall "come from the east and west, and sit down with Abraham and Isaac and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there is weeping and gnashing of teeth." ^ LECTURE V. THE EQUAL RULE OF DIVINE JUDGMENT. Romans ii. 12 — 16. 12. For as many as have sinned without law shall also perish without law : and as many as have sinned in the law shall be judged by the law ; 13. {For not the hearers of the law are just before God, but the doers of the law shall be justified, St. Paul had spoken of the judgment which should try the lives of all men, and determine their everlast- ing destiny according as those lives had been. He now speaks of justice : and declares that God shall judge the world in righteousness : and not as the Jews believed, with respect of persons. Now it is a rule of justice, which Paul himself lays down, (Rom. iv. 15,) that " where no law is, there is no transgression." For the nature of wrong is to offend against a known duty. In the case, for in- stance, of the very first sin. If our first parents had 3 Matt. viii. 11. 24 ROMANS II. 12—16. not been forbidden to eat the fruit of a particular tree, they might have eaten it with impunity: the command to abstain, made it sinful to indulge. The apostle transfers this general rule to the case' of the heathen of whom he was writing. They were not in the same state as the Jews: for to the Jews the will of God had been revealed : to the heathen it had not been revealed. They would not therefore be judged by the law^ the law of Moses. It would not be charged against them, for example, that they had fll not kept holy the sabbath-day; because they had never been enjoined to " remember the sabbath-day." But still they had sinned, and would be judged. They had sinned without law ; without a written or re- vealed law, but not without a law of natural reason and understanding, which if their heart had not been too corrupt to follow it, would have taught them ways more pleasing to God than those they | practised. By the same just rule, the Jew must also abide the righteous judgment of God. For as many as have sinned in the law, shall be judged by the law. They might pride themselves in the distinction of possess-! ing a revelation from God, of being his favoured people.^ But they were happy in knowing his will, only in j)roportion as they obeyed it. Their privileges made them not the less, but the more, accountable. For not the hearers of the law, but the doers of the laWy shall be justified. ^ It was a received notion amongst the Jews, that no son of Abraham, no circumcised person could perish : and, on the other liaud, that no other could be saved. See this and other like traditions in Wlutby, in loco. ROMANS II. 12—16. 25 14. For when the Gentiles, which have not the law, do hij nature the things contained in the law, these, having not the law, are a law unto themselves : 15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another ;J 16. In the day when God shall judge the secrets of men hy Jesus Christ according to my gospel.^ When the priest and the Levite in our Lord's par- able, seeing a stranger who had fallen among thieves, passed by on the other side, and left him without care: they sinned in the law. The law had com- manded them to love their neighbour as themselves. ^ These transgressed the law, neglecting the neighbour whom they were bound to relieve. On the other hand, the inhabitants of Melita, where Paul was shipwrecked, did hy nature^ did without the revealed law, the tilings contained in the law. They had not possessed the written law, instructing them to do to others as they would wish it should be done to them. But they liamng not the law, are a law unto themselves, shewing the work of the law written in their hearts : being led by the operation of their own un- derstanding and conscience to do that which it is the purpose of the law to effect. For the history records, how " the barbarous people shewed us no little kindness ; for they kindled a fire, and received us every one, because of the present rain, and because ofthecold."^ 2 The gospel which I preach. Or, as some have supposed, " the gospel accorduig to St. Luke," dictated by Paul. ^ Lev. XL\. 18. ♦ Acts xxviii. 2. 26 ROMANS II. 12—16. For God, whilst he left the rest of mankind out law, without such a law as Moses delivered t Jews, still did not leave them without a law written in their hearts : not without the light of reason and conscience : not without means of knowing right from wrong, their thoughts condemning or absolving them. By this light they might have walked, if it had not been obscured by their own perverseness : and by this light they will be tried, in the day when God shall\ judge the secrets of men hy Jesus Christ. We have an example of this light in the book of j Jonah. A storm pursued the vessel in which he I embarked from Joppa. " There was a mighty tempest in the sea, so that the ship was like to be broken."*] The mariners had not the law. They had no revela- tion of Him, who "in the beginning created the^J heaven and the earth." But they believed in someH superior Being : they were led by the " things that are made, and clearly seen," to "Him that is in-l| visible:"^ and they believed the storm to be occasioned by his anger : and they believed his anger to be oc- casioned by transgression. So " they said every man to his fellow ; Come, and let us cast lots, that we may know for whose cause this evil is come upon us." This was the wwk of the law written in their hearts^ their thoughts accusing, or else eojcusing one another. So likewise in what followed. Jonah, who had sinned in the law, felt himself convicted by the law :fll "and he said unto them. Take me up, and cast me forth into the sea ; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you." But the law written in their hearts made 5 Jonah i. 1—16. 6 See ch. i. 20, &c. I ROMANS II. 12—16. 27 them afraid of the guilt of murder. They used every effort to avoid the sad necessity. And at last, when there seemed no other hope, " they cried unto the Lord, and said. We beseech thee, Lord, we be- seech thee, let us not perish for this man's life, and lay not upon us innocent blood : for thou, Lord, hast done as it hath pleased thee." Truly the marinei's of Joppa shall rise up in judg- ment against many of the generation to which Paul was writing : many who boasted of themselves that they were righteous, and despised others who had not the law. There was no such dread of shedding innocent blood at Jerusalem, when the Pharisees held it to be expedient that Jesus should be put to death, lest the Romans should "come, and take away their place and nation."^ There was no such tenderness of conscience, when the people cried out with one ac- cord, " His blood be on us, and on our children."^ But " that servant which knew his lord's will, and prepared not himself* neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes."^ For " God is no respecter of persons : but in every nation, he that feareth God, and worketh righteousness, is accepted with him."' 7 John xi. 50. 8 Matt, xxvii. 25. 9 Luke xii. 47, 48. i Acts x. 34, 35. 28 ROMANS IL 17—29. LECTURE VI. THE JEWS CONDEMNED FOR THEIR HYPOCRISY AND DEPENDENCE UPON OUTWARD FORMS. Romans ii. 17 — 29. 17. Behold^ thou art called a Jew, and restest in the law, and mahest thy boast of God, 1 8. And hnowest his will, and approvest the things that are more excellent, being instructed out of the law ; 19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness; 20. An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. These verses give a lively picture of the Jewish mind, depending upon privileges, the right use of which they knew not. Behold, thou art called a Jew. Like Paul's adversaries at Corinth, of whom he says : " Are they Hebrews ? so am I. Are they Israelites ? so am I."^ Again, Thou restest in the law. As the Pharisee : " I am no extortioner, unjust, adulterer ; I fast twice in the week ; I give tithes of all that I pos- sess."^ Again, Thou makest thy boast of God. So the Pharisees contended against Jesus. " We have one Father, even God."^ They were imtructed out of the law ; and said " This people, which know not the law, are cursed."^ To those who cherished this habit of mind, Paul 1 2 Cor. xi. 22. 3 John xiii. 41. 2 Luke x^iii. 1 1 ♦ John xiii. 4y. ROMANS II. 17—29. 29 addresses himself, and shows that the knowledge of which they boasted might prove their condemnation, and their confidence put them to shame. 21. Tliou therefore which teachest another , teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22. Thou that sayest a man shoidd not commit adultery, dost thou commit adultery ? thou that ahhorrest idols, dost thou commit sacrilege ? 23. Thou that makest thy boast of the law, through hreah- ing the law dishonourest thou God? 24. For the name of God is blasphemed among the Gen- tiles through you, as it is written. The name of God was dishonoured through those who ought to have made his glory knovm. It was a heavy aggravation of David's sin, that he had "given occasion to the enemies of God to blaspheme."^ And so it was a heavy charge against the Jews, that they who in their intercourse with foreigners appeared as worshippers of the true God, and abhorred the idola- try which was around them, did a dishonour to Him of whom they boasted, by living in a way which even the heathen must condemn. As it was written by Ezekiel, (xxx\1. 20,) " When they entered unto the heathen, whither they went, they profaned my holy name, when they said to them. These are the people of the Lord, and are gone forth out of his land." What was their state then ? Was it nothing to have a knowledge of God, to be dedicated to his service by the ordinance which he had appointed ? Paul is far fi-om saying this. It was a special mercy 5 2 Sam. xii. 14. 30 ROMANS II. 17-29. and privilege to be brought to God'« service, if they did serve him. But if they who were called his ser- vants ceased to obey, their title to his favour ceased,^ and must be given to others. 25. For circumcision verily profiteth, if thou keep the- law ; but if thou be a breaker of the law, thy circumcision* is made uncircumcision. 26. Therefore if the uncircumcision keep the righteousness \ of the law, shall not his uncircumcision be counted for cir- 1 cumcision ? 27. And shall not uncircumcision which is by nature, if* it fulfil the law, judge thee, who by the letter and circum- cision dost transgress the law ? ] If the uncircumcised heathen keep the law, shall not he, though not within the covenant, have the blessing of the covenant ? To say this, is not to deny that a peculiar blessing was conferred upon the people of Israel. A son is profited, who is heir to a rich father, and keeps the condition on which he is to possess the estate. He is in very different circumstances from another, who has no such relationship, no such in- heritance. So circumcision verily projiteth, if thou keep the law : it has great and precious promises an- nexed to it. But if the son break the condition on which his inheritance rested, then he forfeits all his original advantages : and he has less right to favour than a stranger, who has no conditions imposed upon him, and yet does that, which the son was required to do, and failed. Therefore, the heathen, if led In/ nature, by the right use of their natural reason, to that righteous- ness which the law was designed to establish, may j^^ge, and condemn those, who by the letter and the I ROMANS II. 17—29. 31 circumcisimi, having the written law and the ordi- nances, yet transgress the law, disobey the commands of God. 28. For he is not a Jew which is one outwardly ; neither is that circumcision which is outward in the flesh; 29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter ; whose praise is not of men, hut of God, The Jews had fallen into the common error, sa- tisfying themselves with forms and outward cere- monies; which are designed to influence the heart, and produce inward feelings; but not to be instead of the service of the heart. We are circumcised, they argued ; and this makes us the people of God. No, says the apostle ; this is a token that you are dedi- cated to God, and ought to live as his people ; but if you have the form of dedication, and nothing more, what shall it profit ? For he is not a Jew which is one outwardly ; who has merely the outward sign. That is a proof of what he ought to be ; not of what he is. We might compare it to the ring which is given in marriage. The ring is a sign of wedlock, but no proof of conjugal faithfulness: it is a sign that there ought to be love, but no proof that there is love. And so of circumcision. That is not in itself devotedness to God : nor has it any value, un- less it is attended by those inward feelings which lead to dutifiil obedience. What St. Paul here affirms of the Jewish ordi- nance, we may justly apply to the ordinances of the Gospel, Baptism, and the Lord's Supper. These I 32 ROMANS II. 17—29. more concern us ; for there is always clanger lest too much stress be laid on the outward ceremony. Baptism is an emblem of the putting off the ol nature, and receiving a new and better nature sign of being taken from the power of Satan and admitted into the favour of God. But unless the Spirit of God do indeed produce this change, and unless the evidence of it appear in the beha- viour, the man is really " dead," and has but " a name^| to live." " Baptism doth save us ; not the putting away of the filth of the flesh, but the answer of a good conscience towards God."^ The baptism of Simon Magus was merely oukvard in the flesh :'^ there was no answer of a good conscience ; for he remained worldly and covetous within ; his heart set on earth, and not on heaven. And so of the Lord's Supper. That is not receiv ing the body and blood of Christ, which is outward in the flesh. It is not the form that profits, but the mystery which the forai represents ; not the outward action, but the inward faith from which it proceeds. The Lord's Supper indicates the feelings of the heart, when the heart desires to be thus reminded of the body which bore its sins, and of the blood which atoned for its transgressions. The heart which feels this, " verily and indeed receives the body and blood of Christ " in this holy sacrament.^ But that is not an ordinance of the heart, but of the letter, when the careless, worldly, unrenewed man complies with the form, because it is the custom of the church: or when one who feels his strength decaying takes re- « 1 Peter iii. 21. 7 Acts viii. 13—21. ' Church Catechism. I I 4 ROMANS 111. 1—8. 33 tuge in the outward rite, with no sense of the mys- tery which it represents. So that " we may truly say of these things, what St. Paul says of circumcision and other Jewish pri- vileges. They do verily profit, if thou keep the law of Christ. But if thou be a transgressor of that law, thy baptism is no baptism, thy Christianity is no better than heathenism. For he is not a Christian who is one outwardly, neither is that baptism which is outward in the flesh : but he is a Christian who is one inwardly, and baptism is that of the heart, in the spirit, and not only that according to the letter of the Gospel" 9 LECTURE VII. THE DEALINGS OF GOD TOWARDS THE JEWS CLEARED FROM OBJECTIONS. Romans iii. 1 — 8. 1. What advantage then hath the Jew"? or what profit is there in circumcision ? 2 Much every way : chiefly, because that unto them were committed the oracles'^ of God. The Jewish nation was the chosen nation. Moses had declared, (Deut. xxvi. 18,) " The Lord hath 9 Archbishop Sharpe. Sermons, vol. vi. 17. Referring, of course, to those who have reached years of discretion. ^ Inspired words : as Acts vii. 38. D £71 . edil 34 ROMANS III. 1—8. avouched thee this day to be his peculiar people, as he hath promised thee ; and to make thee high above all nations which he hath made, in praise, and in name, and in honour: and that thou mayest be^ an holy people unto the Lord thy God, as he hath spoken." This covenant had been sealed by the or-] dinance of circumcision. But now God was threat- ening to cast off this people, and the Gentiles were to possess their privileges. What advaiitage then hath the Jew? or what profit is there in circum sion f The apostle replies, that the Jews had enjoyed! great advantage. They had been the depositaries divine truth. What was hidden from others, had been declared to them. When " the world by wis^l dom knew not God," the Jews were made acquainted " with him by revelation. Was this nothing? Did not this prove that God had " chosen them to be a special people unto himself, above all the nations of the earth?" 2 We are all, like the Jew% apt to pride ourselve on our privileges: and to forget, as they did, tha privilege is responsibility. To possess the oracles of God, is an advantage, great every way. Yet the same word of God, which is eternal life " to them that be- lieve," is " to them that perish foolishness." It con- demns those, who " neglect the great salvation" which it reveals. An objector might still say, What becomes, then, of God's promises ? Some, it is true, nay many, have received the (yracles of God in vain. But shall God * Deut. vii. 6. s I ROMANS III. 1—8. 35 on this account withdraw his solemn covenant ? Shall their unfaithfulness make God unfaithful ? 3. For what if some did not believe? Shall their unbe- lief make the faith of God of none effect ? 4. God forbid: yea^ let God be true, but every man a liar; as it is written. That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. ^ No such thought must be admitted, as that God can break his promise. " God is not a man, that he should lie, or the son of man, that he should repent."* When the promise was given to the nation, the obedience of the nation was required. The promise is binding no longer than whilst that condition is ful- filled. But even if this were otherwise, man's notions must be wrong, if they contradict the attributes of God. Yea, let God be true, but every man a liar. The truth and faithfulness of God is a fixed principle which no- thing can overthrow. As it is written by your great ancestor, David ;^ who proclaimed the truth of God, even to his own condemnation ; and acknowledged, " Against thee have I sinned, and done this evil in thy sight :" that thou mightest be justified in thy sayings, and mightest overcome when thou art judged. And so be assured that God's " counsels of old are faithfulness and truth :" He " will not break liis covenant nor alter the thing that is gone out of his lips." " Hath he said, and shall he not do it ? or hath he spoken, and shall he not make it good?"^ Another objection might be started. Granted, then, ^ Ps. li. 4. Where David confesses, that he cannot reply against God. * Numb, xxiii. 19. ^ Ps. H. 4. ^ Isa. XXV. I ; Ps. Ixxxix. 34 ; Numb, xxiii. 19. D 2 36 ROMANS III. 1—8. our unbelief does not make the faith of God of none effect. It rather serves to establish his faithfulness. It might therefore be argued ; why should God take vengeance (bring chastisement) upon conduct, which after all contributes to the setting forth of his glory ? 5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) 6. God forbid : for then how shall God judge the world ? 7. For if the truth of God hath more abounded through my lie unto his glory ; why yet am I also judged as a sinner ? 8. And not rather, (as we be slanderously reported, and as some affirm that ice say,) Let us do evil, that good may come? whose damnation is just. 1 Thus St. Paul meets the question which arises against the moral government of God. Nothing can be done without his permission : and all that is done will conspire to give him glory. " Why does he then find fault ?" If good comes out of the evil, may we not do the evil, and be blameless ? Such an argument, says St. Paul, would confound right and wrong, truth and falsehood. Our common notions contradict it. Admit this, and how shall God judge the woiidf How make a difference be- tween the righteous and the wicked, if nothing is to be treated as wickedness which God turns to his own glory, or causes to prove his truth f It was wise, for instance, and kind in Joseph, to speak the words of comfort to his brethren, who had been sufficiently humbled for their crime : when ? Who incur just condemnation, for perverting what we say. ROMANS III. 1—8. 37 after their father's death he quieted their fears, and said, (Gen. 1. 20,) " As for you, ye thought evil against me ; but God meant it unto good, to bring to pass, as it is this day, to save much people alive." Such was the beneficial event, which resulted from the murderous intent of Joseph's brethren. Still that result could never excuse their action. No subse- quent good could ever efface the evil purpose, when " they said one to another, Behold, this dreamer Cometh ; come now, therefore, and let us slay him."« Nay, if we were to admit the principle of doing evil that good may come, Judas himself might excuse his guilt. He, by his treachery, betrayed Jesus to the Pharisees. This led to his condemnation and death : and his condemnation and death " fulfilled those things which God had before shown by the mouth of all his prophets, that Christ should suffer."^ But the conscience of Judas could not find this comfort. He felt, and justly felt, " I have sinned, in that I have betrayed the innocent blood."' Here then we must take our stand. " The trans- gression of the law is sin." And God is not unrighte- ous, who taketh vengeance upon transgression. Our unrighteousness may commend the righteousness of God. But we are unrighteous notwithstanding. Our unfaithfulness may serve in the end to display his truth. But his wisdom which leads to this result, cannot palliate our disobedience. We are not the less evil, when we offend against his law, though he is good, and causes our wrong to minister to his praise. 8 Gen. xxxvii. 19. 9 Acts iii. 18. ^ Matt. xxvii..4.. 38 ROMANS III. 9—20. LECTURE VIII. THE GUILT OF THE JEWISH NATION PROVED. Romans iii. 9 — 20. 9. What then ? are we better then they ? No, in no wise : for ice have before proved both Jews and Gentiles, that they are all under sin ; St. Paul had been conceding to the Jews, that their nation had " an advantage great every way." And now he shows the melancholy fact, how little the nation had profited by that advantage. As he had already proved, they were no better than others. If the Gentiles could not be justified before God, nei- ther could they. He takes his proof of this from their own Scriptures. He did not wish to be the accuser of his nation, though he could not keep back the truth. Therefore he quotes the words of David and the prophets, written long before : as if to say. See now the description of those who flatter them- selves that they are righteous, and boast that they have Abraham as their father. 10. As it is written. There is none righteous, no not one: 1 1 . There is none that under standeth, there is none that seeheth after God. 12. They are all gone out of the way, they are together ROMANS 111. 9—20. 39 become unprofitable ; there is none that doeth good, no, not oneJ 13. TTieir throat is an open sepulchre;" ivith their tongues they have used deceit ; the poison of asps is under their lips : 14 Whose mouth is full of cursing and bitterness:^ 15. Their feet are sioift to shed blood -^ 16. Destruction and misery are in their ways: 17. And the way of peace have they not known ;* 18. There is no fear of God before their eyes.^ A sad description of man, once formed in the image of God. And yet the too just description of those who are not renewed in the spirit of their minds. It represented the state of unconverted man in the time of David, who wrote these words. A thousand years after, Paul applies it to his own time. And may not we ourselves appeal to it ? If man is righteous, it is not his original nature. Left to himself, there is none that understandeth his position in the world, or seeketh after God. He goeth out of the way which God has prescribed for his people, and is unprofitable : does him no service. The throat is too often as a7i open sepulchre, disgusting those that pass by. The tongue, which is man's dis- tinguishing property, is employed to use deceit : nay, to blast and destroy like the poison of the asp : or to express in curses the bitterness which lurks within. Instead of the way of peace, private strife and public wars spread destruction and misery abroad. The fear of man is far more commonly before the eyes, than the fear of God, And the language of Pharaoh is 1 Ps. xiv. 1—3. 2 Ps. V. 9. 3 Ps. X. 7. * Prov. i. 16. * Is. lix. 7, 8. ^ Ps. xxxii. 1. 40 KOMANS III. 9—20. often the language of the tongue, and still oftener the language of the heart ; " Who is the Lord that I should obey his voice ? I know not the Lord."^ This, it seems, was the course which the Jewish character followed, as it is the course which is taken in every age and country by those whose nature is not changed. To set God before us ; to understand what we owe him as his creatures; to govern the tongue, so that only that shall proceed out of the mouth which is " good for the use of edifying :" to avoid all " strife and envying :" to " follow peace with all men :" — this is not the course in which human na- ture runs : it must be laboriously brought into this channel, and carefully hindered from breaking out of it. The Jewish people had not so lived : as their own David, as their own prophets had said, and they could not deny the truth. They could not pretend that the Psalmist was speaking of the Gentile, and not the Jewish character. His words had become part of their own Scriptures, and they could not dare to contradict them. They must own themselves condemned. We know that what is said in Scripture must apply to them to whom the Scripture is revealed. The prophets were not condemning the heathen who could not know the will of God, but the Jew who did. 19. Now we know that what things soever the law saith, it saith to them who are under the law : that every mouth may he stopped, and all the world may become guilty before God. 20. Therefore by the deeds of the law there shall no flesh he justified in his sight : for by the law is the knowledge of sin. Such is the conclusion. When the character and 7 Ex. V. 2. ROMANS III. 9—20. 41 coiuluct of man is set on the one side, and the law of God on the other, 7io flesh shall he justified in his sight For by the law is the knowledge of sin : the knowledge, not of the faithfulness with which we have obeyed, but of the extent to which we have transgressed. The rule shows the unevenness of the line. This is the basis of the Gospel ; and to con- fess it, is the first principle of Christian faith. Man ruined by sin : his nature such, that he " cannot prepare himself, and by his own strengtb, to faith and calling upon God :"^ and therefore lying under God's wrath : the object, not of his favour, but of his indignation. And yet, of his compassion too : for when all the woiid had thus become guilty before him, he opened a way for their deliverance, and the Gos- pel proclaims that way. " The Scripture concludes all under sin," not to show that they must perish, but that they may obtain salvation. It proves to man the weakness of the title to which he may be trust- ing for his future inheritance : but not to leave him poor, but to make him rich indeed: to bestow on him a title which cannot be set aside, to raise him to an estate too valuable to be calculated. It stops every mouth from boasting, because salvation by grace must be sought that it may be obtained, and will never be sought unless the need of it is per- ceived. Those will not seek Christ's righteousness, who are satisfied with their own. It is only, however, by the law, that the knowledge of sin is acquired, or the consciousness of it felt. Till God is perceived to be a Governor and a Judge: till the extent and holiness of his commandments are 8 Art. X. 42 ROMANS III. 21—31. understood through the Scripture: there is no know- ledge, no proper consciousness of sin. A sense of sinfulness does not necessarily arise from actual transgression: nay, strange to say, those who have the most actual transgression, are often the slowest to be convinced of sin. The law must be applied to our consciences, and our hearts and lives ex- amined and directed by it: and so the mouth is stopped by a man's own convictions: and he mllingly joins in the confession which the wicked cannot utter; " Lord, we have sinned, and have com- mitted iniquity, and have rebelled, even by depart- ing from thy precepts and thy judgments." " O deal not with us according to our sins, neither reward us after our iniquities."^ LECTURE IX. MAN JUSTLY CONDEMNED, IS FREELY PARDONED THROUGH THE REDEMPTION THAT IS IN CHRIST JESUS. Romans iii. 21 — 31. 21. But now the righteousness of God without the law is manifested^ being witnessed by the law and the prophets ; 22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe : for there is no difference : 23. For all have sinned, and come short of the glory of God. 9 Dan. ix. v. ROMANS III. 21—31. 43 24. Being justified freely hy his grace through the re- demption that is in Christ Jesus : When the Lord Jesus had fulfilled his ministry, and was about to return to the Father, these were some of his words : " Father, I have glorified thee on the earth : I have finished the work which thou gavest me to do : And now, Father, glorify thou me with the glory which I had with thee before the world was."^ This describes the righteousness which is of the law. The son of Adam, concerning whom this could be truly affirmed, would be justified hy the deeds of the law. So it was declared of the Hebrews of old; " And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us."" But the apostle has reason to affirm, that in this way no flesh shall be justified before God : for there is no difference ; for all have sinned and come short of the glory of God. In one respect there is difference : the degree of sin is far greater in some than in others. In this there is no difference : no man living has " continued in the things that are written in the book of the law to do them."^ But there is a righteousness of God without the law, not depending upon complete obedience to the law — which though only now manifested, was long ago witnessed by the law and the prophets : by the law of Moses preparing for it, and by the prophets foretelling it. It is the righteousness which God imputes to the believer in Christ Jesus. ^ John xvii. 4, 5. ^ Deut. vi. 25. 3 See Gal. iii. 10. 44 ROMANS III. 21—31. 25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26. To declare, I say, at this time his righteousness: that he might be just, and the justifer of him which b lieveth in Jesus. t I " God, who in time past spake unto the fathers the prophets, hath in these last days spoken unto us by his Son :"* spoken as a sovereign might address hHI guilty subjects. Ye have rebelled, and by a just la^' your lives are forfeited. But this my Son has pre- vailed with me for you. He has rendered me such services, that I can deny him nothing: and I prc^l claim free pardon to all who shall surrender them- selves to him, to serve hereafter under his banner. My justice must be satisfied ; but this my Son has satisfied it ; he has purchased the benefits whiMi I propose to you : and therefore I can at the same time be just, in avenging sin, and just in forgiving- it ; the debt is remitted to you, because it has been paid by your Redeemer. This is the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe, 27. Where is boasting then ? It is excluded. By whiMm law? of works? Nay: but by the law of faith. "■ 28. Therefore we conclude that a man is justified by faith without the deeds of the law. By the law of works, there might be boasting. " To him that worketh, the reward is reckoned not of grace, but of debt." If a man were acce])ted, because it could be justly affirmed that he had " walked in * Ilcb. i. 1. q ROMANS III. 21—31. 45 nil the commandments and ordinances of the Lord blameless ; because in letter and spirit he had kept them all from his youth up :" — he might come before God with some show of reason, and say, " Lord, I thank thee, that I am not as other men are."* But because there is no such man ; " no man that liveth, and sinneth not;" God has declared his righteous- ncss fw the remission of sins that are past : and the man who believes in Christ, is justified, accounted righteous, though by the rule of law he would be condemned. As the malefactor on the cross believed, and sought a place in the kingdom of Christ. " His faith was counted unto him for righteousness," and he was justified without the deeds of the law. It was promised him, " To-day shalt thou be with me in paradise."^ It was this mercy of God which the apostle was commissioned to proclaim. And shall not such mercy, which is sufficient for all, be extended and made known to all ? Shall not he, who is " the glory of his people Israel," be also " a light to lighten the Gentiles?" 29. Is he the God of the Jews only ? is he not also of the Gentiles ? Yes, of the Gentiles also : 30. Seeing it is one God, which shall justify the circum- cision by faith, and uncircumcision through faiths 31. Do we then make void the law through faith ? God forbid: yea, we establish the law. * Liike xviii. 11. ^ Luke xxiii. 43. " The two prepositions by and through, have the same meaning here : as also Phil. iii. 9, — " The righteousness which is through the faith of Christ, the righteousness which is of God by faith." 46 ROMANS III. 21—31. As Jesus had himself said, " Think not that I am come to destroy the law and the prophets. I am not come to destroy, but to fulfil." One important part of the Jewish law, was its continual sacrifices. These offerings are established, when their meaning is ex- plained : and it is shown that " the blood of bulls and of goats can never take away sins,"^ but were merely a standing proof that " the wages of sin is death." We do not, then, make void the law, when we proclaim the one great sacrifice which has super- seded every other; and made a full, perfect, and sufficient satisfaction for the sins of all men.^ Another important part of the law was its moral precepts. And these commands of the law are esta^ blished, when their extent is shown ; how they reach to the thoughts and intents of the heart : when it is declared, that " we must all appear before the judg- ment-seat of Christ, that every one may receive the things done in the body:"^ and that " without holi- ness, no man can see the Lord." Therefore we establish the law, by preaching faith in Him, who will " put his laws into our minds, and write them on our hearts," 2 and enable us to be " doers of the law, no hearers" only. If, then, it is to make void the law, to prove its extent and obligation : if it is to make void the law, to show that it must be fulfilled : if it is to make void the law, to show that its demands have been exacted to the uttermost: then do we make void the law, when we preach salvation through faith in Christ Jesus. But if it is to establish the law, to show that 8 See Heb. x. 1—4. 9 Heb. ix. 28. 1 1 Cor. V. 10. 2 Heb. viii. 10. \ ROMANS IV. 1—8. 47 " not one jot or one tittle can pass from it;" if it is to establish the law, to write it on the " fleshly tables of the heart;"* if it is to establish the law, to teach that we have " not yet attained, either are already perfect," but must " go on unto perfection :" then, truly, we do not make void the law through faith ; God forbid ! yea, we establish the law. LECTURE X. THE NATURE OF CHRISTIAN JUSTIFICATION. Romans iv. 1 — 8. 1. What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2. I^or if Abraham were justified by works, he hath whereof to glory ; but not before God. 3. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.^ The Jewish people looked to Abraham as their great example. When, therefore, Paul brought for- ward a doctrine which was new and strange to them^ they would naturally refer to Abraham. They knew that he was counted righteous ; and would consider his righteousness as the rule for theirs. Paul, there- fore, inquires what Abraham found, or obtained, a^ pertaining to the flesh f What did he receive from any deed, merit, or obedience of his own ? For if » Matt. V. 18. * Phil. iii. 12; Matt. v. 48. ^ Gen. XV. 6. 48 KOMANS IV. 1—8. he were accepted of God because of his works, he hath whereof to glwy : he would have something to boast of. The man who by labour, perseverance, and ability, has gained for himself a fortune, is in a different case from him who has been endowed by the free bounty of his sovereign. Was it then so with Abraham? He has no such boast to make befw-e God. For Scripture expressly says, Abrahatn believed God, and it was counted unto hhn for rigli- teousness. It is not said that he fulfilled the law, wrought the works of righteousness, and was justi- fied: but that he believed. And his reward w'as free; we are not told that his works were repaid ; but that his faith was taken as righteousness. If God had set his works to his account, or recompensed him accordingly, he might be said to have found or ob- tained something as pertaininfj to the flesh. But, as it was, God set his faith to his account ; and that was imputed to him for righteousness. God did not justify him, because he wrought the good works of obedience ; but because he reposed implicit faith in his word, and " staggered not at his promises." And there is a wide difference, between what is received because it is earned and due, and what is received because it is freely given. 4. Now to him that worketh is the reward not reckoned of grace, but of debt. 5. But to him that worketh not, but believeth on kirn tkat justifieth tke ungodly, his faith is counted for righte- ousness. « The labourers in the parable who were hired into the vineyard,- came in the evening to receive their own. The master had agreed with them for a penny I ROMANS IV. 1—8. 49 a-day.2 And when the cvonin«f came, they received every man a penny. Their reward was not of grace but of debt. But when the Lord said to the woman of Canaan, " O woman, great is thy faith; be it unto thee even as thou wilt:"^ and she was healed of her disease : that was not of debt, but of grace : she be- lieved, and her faith was counted fm* righteousness. And such is true christian faith. The Christian worketh indeed ; but with a view of justifying him- self, he ivorketh not : " it costs more to redeem the soul :" and that work he commits to him who justi- fieth the ungodly. So then it was with our father Abraham. And the same which we have seen in Abraham, we find also to be the case with David. He also speaks not of merits, but of mercy : not of debt, but of grace. It does not enter into his mind that any one can ham whereof to glory before God. 6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7. Saying, blessed are they tohose iniquities are forgiven, and tvhose sins are covered. 8. Blessed is the man to whom the Lord will not impute So our own David writes. He might have said, and said with great truth. Blessed is the man who hath committed no iniquities ; who has " continued in all things that are written in the law, to do them." If we can find such a man, we may well pronounce him blessed. And the nearer any one approaches to 2 Matt. XX. 1—12. 3 Matt. xv. 28. * Ps. xxxii. 1, 2. £ 50 ROMANS IV. 1-8. such obedience, the more blessed is he. But David does not so express himself, because he was himself a man, and was aware of the " law of sin which was in his members." And he wrote for men, who were, like himself, frail and corrupt, in whom, as in him- self, " the flesh lusteth against the spirit." And he knew, that the more enlightened they became in the knowledge of God and the knowledge of them- selves, so much the more they would be conscious of their sinfulness : and so much the more liable to despair, if he had only said. Blessed is the man who is without sin, instead of the man whose sins are covered: if he had said. Blessed is the man in whom the Lord can find no iniquity, and not the man whose iniquities are forgiven. And truly thankful may we be to have this assur- ance, that there are those to whom the Lord will not impute sin. On no other ground could we look to- wards judgment with any comfort. We should be trying to weigh our respective portions of obedience and disobedience, and to see which was heaviest. We should be putting in one scale the strength of passion, and in another the strength of reason, to examine which ought to have prevailed. We should be balancing ignorance against knowledge, and power of temptation against power of conscience ; and doubt within ourselves whether ignorance or temptation would furnish an excuse, or whether we had sinned against light and knowledge. We should be com- paring what we supposed to have been good in our lives, with what we knew had been wrong ; and thus miserably doubting, whether we had more ground to hope for God's favour, or to fear his anger. ROMANS IV. 1—8. 51 David himself may be an instance, in whom, whilst there was much after God's own heart, there was also much to call for God's wrath and indignation. How could he ever know his future prospects, if God had not revealed his mercy to him ? And Paul likewise, who liad been " a persecutor, a blasphe- mer, and injurious" to the church of God. How could he ascertain whether his services would be more effectual to justify, or his offences to condemn him? What comfort could he have enjoyed, except the comfort which he really found, that to him that worketh not, but believeth on him that justifieth the un- (jfodh/, his faith is counted fo^* righteousness f But although the Christian, in one sense, worketh not ; although he does not work for hire, and looks for no reward as a debt ; still he knows that " by works his faith must be made perfect."^ He desires to be a diligent servant, though he owns himself to be " an unprofitable servant." If he were to remain ungodly, he could not be sincerely believing on him who justifieth the ungodly. He does not presume to appear before God, trusting in his own righteousness. But neither could he presume to appear before God, trusting in the righteousness of the Redeemer, unless he were labouring to make that righteousness the pattern of his o^vn, and striving to be perfect even as his Lord who is in heaven is perfect. ' James ii. 22. E 2 52 ROMANS IV. 9—25. LECTURE XI. THE PROMISE MADE TO FAITH. Romans iv. 9 — 25. St. Paul had been speaking of that which is the highest state of blessedness for man, a state of peace with God. Blessed is the man to whom the Loo^d will not impute sin. But the Jews were disposed to deny that this favour could belong to any except their own nation : the " chosen nation," separated from others by the law of Moses, and dedicated to him by the rite of circumcision. This question is settled by going back to Abraham, the founder of their race. What was reckoned to him for righte- ousness? Circumcision, or faith? We say, Faith: and that, before he was circumcised : so that circum- cision was the seal of Abraham's faith, but not the ground of God's favour. 9. Cometh this blessedness then upon the circumcision (the Jewish people) only, or upon the uncircumcision (the Gentiles) also ? for we say that faith was reckoned to Abra- ham for righteousness. 10. How was it then reckoned? when he was in circum- cision, or in uncircumcision ? Not in circumcision, hut in uncircumcision. 11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncir- cumcised: that he might be the father of all them that be- ROMANS IV. 9—25. 53 lieve, though they he not circumcised; that righteousness might be imputed unto them also : 12. And the father of circumcision to them who are not of the circumcision only, hat who also walk in the steps of that faith of our father Ahraham, which he had being yet uncircumcised. God first declared his favour to Abraham; pro- mised to be his "shield, his exceeding great re- ward."^ He then, on a subsequent occasion, marked him as his own by a peculiar ordinance ; just as we first make a contract, and then seal it. So that cir- cumcision was to Abraham, what baptism was to the Ethiopian, (Acts viii. 36 — 38,) who said to Philip, " See, here is water: what doth hinder me to be baptized ? And Philip said. If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And they went down into the water, both Philip and the Eunuch; and he baptized him." Thus baptism was the seal of the righteousness of the faith which the Eunuch had, being yet unbaptized: and circumcision was a seal of the righteousness of the faith vhich Abraham had, being yet uncircumcised. And not only was this so ; but it must needs be so, that the terms of the promise might be fulfilled. It was a free promise given to faith. Therefore it could not be made dependent on obedience to the law. 13. For the promise, that he should he the heir of the world, was not to Ahraham, or to his seed, through the law, hut through the righteousness of faith. 14. For if they which are of the law he heirs, faith is made void, and the promise made of none effect. 1 Gen. XV. 1. 54 ROMANS IV. 9—25. 15. Because the law worketh wrath, for where no law is, there is no transgression.- 16. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed ; not to that only ichich is of the law, but to that also which is of the faith of Abraham ; who is the father of us all, 17. {As it is written, I have made thee a father of many nations^) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. IS. Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken. So shall thy seed be. 19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb : 20. He staggered not at the promise of God through un- belief; but was strong in faith, giving glory to God ; 21. And being fully persuaded that, what he had pro- mised, he was able also to perform. 22. And therefore it was imputed to him for righteousness. St. Paul's purpose here, is to show that Abraham enjoyed the divine favour on the same terms on which any can enjoy it ; through grace, by believing the promises of God. The Jew would argue, that Abra- ham received the blessing by entering into the cove- nant of circumcision. No, says the apostle : God gave him the promise that he should be head of tlie tv(Yi'ld, (that his seed should inherit infinite blessings,) long previously to his giving him the sign of circum- cision.^ * By the law there would be wrath, not favour ; the law not being perfectly kept : but where no law is, men are not treated as transgressors. " See Gen. xv. 1 — .5. ROMANS IV. 9—26. 65 Moreover, if the blessing came through circum- cision, the 'promise would he made of none effect ; which said, that " in his seed all nations of the earth should be blessed ;" not those only which were of the law. Faith, too, would be made void: whereas it was his faith, and not his obedience, which was " counted to him for righteousness." And this decides the question, whether the blessed- ness conieth iqnm the circumcision only. If it came through the ordinance of the law, only those which are of the law could be heirs of the promise : but as it came through faith, then all that are of the faith are heirs : and Abraham, as the father of us all, has bequeathed the example of faith to his children. The word of the Lord came to him, (Gen. xv. 4 — 6,) " This shall not be thine heir ; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said. Look now toward heaven, and tell the stars, if thou be able to number them : and he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness." He staggered not at the promise of God through unbelief: he did not bring forward difficulties or objections; but y^^,^ fully persuaded that what he had promised he was able also to perform. St. Paul, then, proposes this faith as a pattern for ours. God offers us, not the same, but far greater blessings, which he expects us to take on his word, and which we can only inherit by believing him. His promise is, (Rom. x. 9,) " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." Much, without doubt, might 56 ROMANS IV. 9—25. be argued against this. Some may think that their " own works and deservings" would make a proper ground of favour; and some find it hard to under- stand how the merits of Christ should be imputed to themselves ; or how the Lord should " lay their iniquities upon Him." So Abraham might have dis- puted ; — Why should God take me out of my native land ? How can he give me a son in my old age ? But he did not thus argue against God. Beinfj strong in faith, and giving glor^ to God, he believed God's word, and therefore it was imputed to him for righteousness, 23. Now it was not written for his sake alone, that it was imputed to Mm ; 24. But for us also, to whom it shall he imputed, if we believe on him that raised up Jesus our Lord from the dead ; 25. Who was delivered for our offences, and was raised again for our justification. He was delivered for our offences. This is the simple statement ; " All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all." He rose again for our justification. Triumphing over death, he proved that he " had power to lay down his life, and to take it again :" that " having life in himself," he is " mighty to save," and " quickeneth whom he will :" and is able to present as riglitcous before God, " as many as receive him, and believe in his name." Therefore, "unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."* ♦ Rev. i. f), 7. ROMANS V. 1—5. LECTURE XII. THE ArOSTLE'S GROUND OF CONFIDENCE BEFORE GOD. Romans v. 1 — 5. 1. Therefore being justified hy faith, we have peace with God through our Lord Jesus Christ : 2. Bg whom also we have access bg faith into this grace wherein we standi and rejoice in hope of the glorg of God. Such is the blessedness of one who has embraced the offer of the Gospel, and is content to receive sal- vation as the gift of God through Jesus Christ. He is at peace with God. His sins, which are many, are forgiven; his infirmities, which are constant, shall not condemn him. He can look towards God as a reconciled Father, whose judgment he need no longer dread. The sin which would give him cause to dread, has been effaced from the book of God's re- membrance by the blood of atonement in which he trusts, and which God has declared to be all-suffi- cient. This reconciliation is not a thing to come hereafter, for which he must wait till the judgment- day : it is a present possession. Being justified hy faith, we have peace with God. " There is no con- demnation to them that are in Christ Jesus:" for whose sake the Lord has put away their sins, and accounts them righteous before him. This was the language of the Redeemer himself, the author of 58 ROMANS V. 1—5. the blessing. He said of the penitent Zaccheus, " This day is salvation come unto this house." ^ He declares of those who trust in him, They have " pass-j ed from death unto life."^ His words to those whose diseases he cured w^ere these: "Thy faith hath saved] thee." " Thy sins are forgiven." " Go in peace." ^ And as the present state of the believer in Christ' Jesus is a state of grace and favour, so his future' life is i7i hope of the glory of God. He has been re- j deemed from death, that he may inherit everlasting | life. And in this prospect he rejoices : rejoices with a joy which rises above all present trials, knowing that they are means towards an end, and shall all contribute to the same merciful purpose of God respecting him. As St. Paul proceeds to say ; 3. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience ; 4. And patience, experience ; and experience, hope: 5. And hope maketh not ashamed; because the love of\ God is shed abroad in our hearts by the Holy Ghost which is given unto us. As much as to say, Our rejoicing is not lessened by all the afflictions which abide us. They all tend towards the great object, our final salvation. Tri- bulatio7i ^varketh patience:^ gives occasion of endur- ance, and evidence of perseverance. Patience work- eth Ctvperience.^ If there is no exercise of patience, there can be no experience ; no experimental proof] of the stedfastness of faith. Such experience work- » Luke xix. 9. 2 John v. 24. » Luke vii. 50 ; Matt. ix. 2 ; Mark v. 34, &c. virofjioytjv. ^OKlfiTiy. ROMANS V. 1—5. 59 eth hope : gives reason for a confident expectation of those " good things which God has prepared for them that love him." And it is a hope that maketh not oshnmed : does not bring reproach on those who in- dulge it, by disappointing them in the hour of trial. There might be a hope which did cause shame. When Elijah challenged the prophets of Baal to sacri- fice, it was agreed that they should call on the name of their gods, and he should call on the name of the Lord : " and the God that answereth by fire, let him be God."^ It was a hope that made ashamed, when the priests called on the name of Baal from morning even until noon: but there was neither voice, nor any to answer, nor any that regarded. Whereas the hope of Elijah was a hope that maketh not ashamed^ did not cast reproach on him who rested on it : when at his prayer, the fire of the Lord came, and con- sumed the burnt sacrifice ; so that " the people, when they saw it, fell on their faces, and they said. The Lord he is the God, the Lord he is the God." And so it was with St. Paul and his brethren. In all their aflflictions and persecutions, they had " for a helmet, the hope of salvation," and were enabled to rejoice in " the assurance of this hope unto the end." Yet even this hope needs a foundation. Why may it not, like other hopes, deceive ? As the scofiers said, " Where is the promise of his coming ?"^ This likewise has an answer. Hope maketh not ashamed, because the lorn of God is shed abroad in the heart by the Holy Ghost which is given unto us. In that love towards God which fills our hearts, being poured into them by his Spirit, we have an earnest 6 1 Kings xviii. 7 2 Pet. iii. 4. 60 EOMANS V. 1-5. of all that we expect and look for. That love of j God is his gift — his best gift possess session of a part now enjoy the whole hereafter. possessing that, we part of what he has promised ; and the pos- assurance t gives we shall i howsfll lean-M There is a passage in St. Paul's life, which shows us the whole of this process, and illustrates his mean ing by example : why he glwies eve7i in tribulations. He and Silas were brought before the magistrates at i Philippi, and after suffering many stripes, were castfll " into the inner prison, and their feet made fast in the stocks."^ This was tribulation : but tribulation en- dured with patience : with patience which nothing could produce but a stedfast faith thus tried and proved. Such ea^perience gave just ground of hope, ll that their " light affliction which was but for a mo- ment, should work for them a far more exceeding and eternal weight of glory." But as hope often flatters ; to deceive, why might not their expectations be de- II lusive, and they, after all, asha?ned, " disappointed of their hope?" Because they had a present proof of the certainty of God's promises, and the faithfulness of his word : a proof they could not doubt of, for it was in themselves ; they had an inward consciousness of its reality. The love of God ivas so shed abroad in their hearts, that instead of complaining and mourn- ing, they " rejoiced that they were counted worthy to suffer shame for his name." And so strong was this feeling, that "at midnight, Paul and Silas prayed, and sang praises unto God : and the prisoners beared them." Certainlv this could be no natural feeling. 8 Acts xvi. 22—24, I I I ROMANS V. 1—5. 61 Tlio natural feelino^ would be to dislike and desert a cause, which had brought them into trouble. But in- stead of thus being ashamed of their cause, they were " filled with joy and peace through the power of the Holy Ghost." This must be the work of God upon their hearts. And therefore he concludes, that their hope was no delusion. Its justness was proved, as surely as the reality of life is proved by the existence of warmth or motion. Hope maketh not ashamed, he- cause the love of God is sited abroad in our hearts by the power of the Holy Ghost, Well worthy to be observed is the caution of St. Paul, in all that concerns that vast object, the salva- tion of the soul. He takes nothing for granted. He feels his way (so we may express it) at every step. We glory in tribulation. So he says. But not out of a vag-ue conceit, that they who in this world have " had evil things," must be recompensed in another : but because tribulation serves to prepare him for happiness, and to show his meetness for it. He " re- joices in hope :" but his hope must have a foundation too : it must be confirmed by the Spirit of God shedding its influence upon the heart, and " witnessing with his spirit" that he is one of God's children ; for it is God who has inspired him with filial love, and enables him, from the midst of his tribulation, to cry, " I know, Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me."^ So it ought to be, in all that concerns the soul. We ought not to be content, in regard to our ever- lasting inheritance, unless we know our title-deeds, and are sure that they are valid. 9 Ps. cxix. 75. ROMANS V. 6—11. LECTURE XIII. THE MERCY OF GOD IN THE ATONEMENT, AN ARGUMENT FOR THE CONTINUANCE OF HIS MERCY TO THE END. Romans v. 6 — 11. 6. For when we were yet ivithout strength, in due time Christ died for the ungodly. The object of St. Paul here, is to inspire the disciples with confidence. Confidence, not in them- selves, but in the divine mercy. This confidence is.] needful, both for comfort and for persevering exer- tion. And the ground which he takes for their en- couragement, is the surest of all grounds : the good- ness w^hich God has already shown. See how he has proved this: how he has given evidence of good- will] towards men. For what was their state ? The state; of the heathen, who had " not liked to retain him in their knowledge," and were worshipping, instead of] Him, the works which their own hands had made ?i The state of the Jews, his own people ; who had in- deed the "form of godliness" among them, but none of its " power ?" Yet such was the world which God 80 pitied, as to provide the means by which it might be " reconciled to himself." If indeed it had been otherwise : if the heathen had been trying to " find God," through the glimpses which were given them : had they acted u]) to their conscience, and the light ROMANS V. 6—11. 63 of reason: had there been anythin*^ like a general desire, however faint, to learn more of Him, " in whom they had their being ;" we might have won- dered less that God should visit his people : should sot up a light, a " sun of righteousness," for those who w^ere mourning over the darkness of their ways and of their hearts. But though it was not so ; — when we were yet without strength, — alienated from the only source of strength, — God fulfilled his ap- pointed purpose : in due time Christ died for the un- godly. Learn from this, says the apostle, the assurance of God's favour. If he opened a door of reconcilia- tion, when there was no movement on man's part : much more are we sure that he will turn away from none who, encouraged by his offer and cheered by his invitation, are looking towards his kingdom. If when enemies he made a way for sinners to approach him, how certain is it that he will meet them when they are so approaching, and receive them, and pro- tect them to the end ! If when the prodigal was ungrateful and undutiful the father still retained his love for him, and brought him to his senses : that same father would not neglect him when reconciled : would not cast him out, or expose him again to the evils from which he had taken pains to recover him. The more we reflect on the extent of God's mercy, the surer this confidence appears. 7. For scarcely for a righteous man will one die : yet peraduenture for a good man some would even dare to die. 8. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for uS' 64 ROMANS V. 0—1 1 9. Much more then, being now justified by his blood, ive shall be saved from wrath through him. 10. For if, when we loere enemies, we were reconciled to God by the death of his Son, much more, being 7'econciled, we shall be saved by his life. 11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Thus Paul continues his argument, that none may faint, or be " weary in well-doing." If Christ showed such compassion for us, if God so commended his love toward m, in that, while we were yet sinners, alien- ated and estranged from him both in heart and life, Christ died for us ; how much more will he use his grace and power now, to save those unto the end whom he has justified and reconciled to God ! Christ suffered, to pay our ransom. As many as claim by faith the benefit of that redemption, are reconciled to God by the death of his Son ; justified by his blood. Being by nature children of wrath, they are hereby made the children of grace. But between reconciliation and salvation, there is an interval. And one who trusts in Christ for remission of sins past, may yet be in perplexity when he thinks of the enemies which stand between him and heaven. The world and its temptations: the flesh and its weakness : the devil and his snares, may fill him with fear and trembling. To cheer and encourage such, comes the argument of the apostle. Much more being recmiciled, we shall he saved by his life. Saved by his life. For he who " was in the beginning with God, and was God," " ever liveth at the right hand of God, and maketh intercession for ■ I ROMANS V. 6—11. (35 us :" * is our " advocate with the Father :"* " prays for us, that our faith fail not :" that we may be " kept from the evil :"^ and thus, " is able to save them unto the uttermost that come unto God through him."* Thus faith in a crucified Saviour, leads to faith in a risen Saviour. He who has given the strongest proof, that he willeth not that any should perish ; he who has done so much, that they may not perish ; will he now abandon the work, and leave the cause which .he has carried so far? Will he desert the soul for which he shed his precious blood? We know that he will not. Those whom he so loved as to die for them on the cross, he will still love, now that he " is set down on the right hand of the Ma- jesty on high :" he will " love unto the end." It is the same confidence that we might feel in an earthly benefactor. He forgave me, and showed kindness, when I treated him with coldness and aversion : he remained my friend, and visited and relieved me in the afflictions which my own misconduct had brought on : h(yw much more am I sure of his assistance and regard, when I am striving to deserve it, and to make some due return? So, respecting God, the penitent may argue; — He visited me, when I ne- glected him : will he abandon me now that I desire to serve him ? He stopped me when I was a rebel : will he reject me when I strive after obedience? He thought of me when I deserted him : will he neglect me when I pray to him ? when all my joy is in his word and his promise, and in his covenant of grace ? 1 Rom. viii. 34 ; Heb. vii. 25. ^ \ John ii. 1. 3 Luke xxii. 31 ; John xvii. 15. " Heb. vii. 25. F 66 ROMANS V. 12—17. These are the thoughts by which those hearts may be encouraged, which need encouragement: those spirits cheered, which faint under the dangers of the world, and the sense of remaining corruption. And such thoughts enable us to joi/ in God through our Lm^d Jesus Christy by whom we have now received the atonement. That atonement, which we have received, is the earnest of the rest: the standing proof of God's good will, to disperse all doubts and fears. " He that spared not his own Son, but delivered Ijim up for us all, how shall he not with him also freely give us all things?"^ LECTURE XIV. THE RUIN OF MANKIND THROUGH ADAM : THEIR RESTORATION THROUGH JESUS CHRIST. Romans v. 12 — 17. 1 2. Wherefore, as hy one man sin entered into the world, and death hy sin ; and so death passed upon all men, for that all have sinned : The fact here revealed to us, God alone could reveal. He does not explain it to us: how or why it came to be so, we are not told : he merely declares the fact, that he "made man up- right,"* and man became corrupt through disobedi- ence : that he surveyed his works, and " lo, they were very good,"^ and man amongst them : till sin entered into the wmid, and death hy sin. He had issued a com- mand, and required obedience of the creatures he had 5 Rom. viii. 32. » Eccles. vii. 29. • Gen. i. 31. ROMANS V. 12—17. 67 made; "sayin<^, (Gen. ii. 16,) Of every tree of the garden thou mayest freely eat : but of the tree of knowledge of good and evil, thou shalt not eat of it ; for in the day thou eatest thereof, thou shalt surely die." When this command was disobeyed, sin en- tered into the world, and death hy sin, (Gen. iii. 17.) " Because thou hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it : cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. In the sweat of thy face shalt thou eat bread, till thou return unto the ground ; for out of it wast thou taken : for dust thou art, and unto dust shalt thou return." 3 Aiid so death passed upon all men, fm^ that all have sinned. All became sinful, as the descendants of sin- ful parents, and therefore all became subject to the consequences of sin. Adam's sons were born " in his likeness," corrupt like himself: and the whole race lies under the evils which were thus entailed upon the world. All ham sinned, the apostle had said. He might be challenged to prove this. He had before shown it, in the opening of this epistle, from their history. He now takes another course : and argues that all ham sinned, because all have suffered the effects of sin. 13. [For until (i. e. before) the law^ sin was in the world: but sin is not imputed when there is no law : 3 Gen. iii. 19. * dxpi> before, or up to the time of the law of Moses: so Chrysos- tom. Though no law was then revealed to men, as afterwards to the Jews, there was the natural law of reason and conscience written in their hearts, and this they did not obey : as ch. i. and ii. F 2 6S ROMANS V. 12—17. 14. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.^ Thus we have proof of the sinfulness of the whole race, in that all underwent the penalty of sinfulness. Death reigned from Adarn to Moses, Those died, who could not have transgressed the command which Adam disobeyed, or the law which Moses issued, and therefore did not suffer for that sin. But there was a law, an unwritten law of reason and of conscience, against which they offended : otherwise sin would not have been imputed to them. For sin is not imputed where there is no law. And punishment is not inflicted, where there is no sin. But sin was imputed to them, and they suffered its penalty : and therefore all ham sinned, though not after the similitude of Adam's transgression: not wilfully against a direct command. Plainly, therefore, the whole race had partaken of the corruption which Adam introduced into the world : and so death passed upon all men, fw that all ham sinned. Here then is our condition : a miserable condition of physical infirmity, and spiritual ruin. " In Adam all died." Yet in his judgment, God remembers mercy. The goodness of God had been Paul's special theme in the preceding verses of this chapter. The admission of sin and death into the world, might seem to contra- dict this. Therefore, whilst he asserts the offence * The firjnre, or type ; rvTroc. There is this parallel between them, that vast consequences resulted to the world from both. es, M ! KOMANS V. 12—17. G9 and the condemnation; he asserts also the mercy of God, and the gift by grace ivhich is in Jesus Christ We acknowledge that the sin of the father, Adam, has fallen in its effects upon his whole pos- terity. Still observe God's goodness. If those sin, and suffer for sin, who sin through a corrupt nature, which nature they received corrupt : so likewise is righteousness imputed, through the mercy of the gospel, to those who have not been previously right- eous : nay, have been offenders. And in this respect, Adam, who transgressed, is the figure of him who ivas to come. For as by him all suffered loss, by the other all received a gain — ^received it under such circum- stances, as show that in God's counsels, " mercy re- joiceth against judgment :" and that although he is a God of holiness, who " will by no means clear the g-uilty,"^ yet " the Lord our God is merciful and gracious," and " keepeth not his anger for ever."^ 15. But not as the offence, so also is the free gift. For if through the offence of one many he dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. The loss was grievous, when through the offence of one ruin came upon many, upon all mankind : natural and spiritual ruin. But the favour of God and the benefits by grace have also abounded unto many : unto mankind. And as the injury was by one man, Adam; so likewise the remedy is by one man, Jesus Christ. Further, great is the difference between the gift by which mankind are benefited for the sake of one, and the sentence by which mankind were condemned 6 Exod. xxiv. 7. 7 Ps. ciii. 9. 70 ROMANS V. 12—17. by means of one. In the one case, many offences are remitted : in the other, one offence condemned. 16. And not as it was by one^ that sinned, so is the gift : for the judgment was hy one to condemnation, hut the free gift is of many offences unto justification.^ 17. For if hy one mans offence death reigned hy one ; much more they which receive abundance of grace and of the gift of righteousness shall reign in life hy one, Jesus Christ.) True, by one man's offence death imgned over the world ; mankind was involved in ruin. Still, know- ing as we do the mercy of God, much more certain is it that they who embrace the offer of abundant grace and the free gift of righteousness, shall be preserved and live eternally hy one, Jesus Christ : that if death reigned over all, through Adam, through the Son of God they who trust in him shall reign victorious over death for ever. Thus we may derive confidence from the very calamity in which we are involved. When through the offence of one many were dead, then our natural state has been so pitied, that God has actively exerted himself for our deliverance. And the Deliverer is his o\Mi dear Son ; through whom the gift by grace has abounded unto many. A comfort therefore belongs to us, which may aj> pear greater through example. It did not, for in- stance, belong to the prodigal in the parable. In that distress to which he had been reduced by de- parting from his father's house, the prodigal reflected within himself on the happiness which he had left, ^ One oflTcnce. 9 Pardons and justifies from many sins. I ROMANS V. 18—21. 71 and detemiined to return. But he had no promise of favour ; no invitation : the father had not sent "the elder son" to reclaim him and say, Retrace your steps and " be reconciled to" our father. This God has done for us : and therefore, nothing doubting, we may " come boldly to the throne of grace," and seek for ourselxes the ])romised c/ift of righteousness. If God had willed our destruction, he would have left us in our misery : but since he has not left us in our misery, but made a way for our deliverance, he loes not will our destruction, but our salvation. LECTURE XV. THE CONDEMNATION OF MANKIND THROUGH THE JUDGMENT OF GOD, COMPARED WITH HIS MERCY IN THEIR SALVATION. Romans v. 18 — 21. 1 8. Therefore, as hy the offence of one judgment came upon all men to condemnation ; even so hy the righteousness of one the free gift came upon all men unto justification of life. 19. For as hy one mans disohedience many were made sinners, so hy the ohedience of one shall many he made righteous. We may here introduce what St. Paul says on this subject later in his epistle. " Behold the good- ness, and the severity of God."^ On them that 1 xi. 22. 72 ROMANS V. 18-21. offend, severity. By the offence of 07ie, or by one offence/ judgment came upon all men to condemna- tion. This can neither be concealed nor denied: and it shows us, what men are so prone to disbe- lieve, the certainty of God's judgments. He issued his command to the man whom he had created, and said ; " In the day when thou transgressest the com- mand, thou shalt surely die." Adam disbelieved, and did transgress. Immediately was the sentence executed. Sin entered into the worlds and with sin death : death, and all that leads to death ; — so that every eye we close and every grave we stand by, nay, every pang we witness and every tear we shed, are proofs to assure us of the fact, that " the trans- gression of the law is sin," and that he who has given the law, will avenge the law ; for " the wages of sin is death." Here, however, we must not stop. The Scrip- ture does not stop here. St. Paul does not stop here, because God has not stopped here. We are led on, from the example of this severity, to ad- mire the goodness of God in the dispensation of the Gospel. He has followed the same rule in mercy as in judgment. By Adam's disobedience evil came upon the whole world of sinful men. By the obe- dience of Christ a blessing is proposed to all. " God was in Christ, reconciling the world unto himself," and exempting from condemnation all that " repent and believe the Gospel." The effects of Adam's disobedience will not be fatal to them, unless they themselves continue disobedient. To as many as are conscious of these effects, and for 6rov TrafxiTrrtofiaTOt: ROMANS V. 18—21. 73 them : to as many as feel themselves to be labour- ing and heavy laden, labouring under the yoke of a corrupt nature, and heavy laden with the burthen of sin : to all such is the mercy offered, the invitation of Christ proposed ; " Come unto me, and ye shall find rest unto your souls." For God willeth not the death of a sinner. " Have I any pleasure at all that the wicked should die, saith the Lord God ; and not that he shoukl return from his ways and live ? " ^ This mercy must be man's sole dependence. The more he knows or learns of the divine law, the more he will discover his own feilings and short comings. This was seen, when God revealed his will by Moses to the Jews. 20. Moreover the law entered., that the offence might abound. But where sin abounded, grace did much more abound. As was before shown, " until," i. e. before " the law, sin was in the world." When God's revealed law entei-ed, and was delivered to Moses on Mount Sinai, it showed the extent of man's corruption more and more. The law not only did not remedy, it even aggravated the disease.* You might suppose it given for the very purpose that offence might abound ; so generally did sin prevail in opposing the divine law: so heinous did man's character appear, com- pared with the rule which God had given to direct him. But yet, God's grace was not then restrained. If sin was more manifest, so too was God's mercy more manifest, in providing a way of recovery from that sin. 3 Ezek. xviii. 23. * Chrvsostom. 74 ROMANS V. 18—21. 21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life hy Jesus Christ our Lord. Sin hath reigned unto death. This brings our case particularly home; describes the circumstances in which we stand. For so we might each of us reason with ourselves. The judgment of God came upon all men. I feel it in myself: in " the sin which is in my members :" in the sentence of death under which I live. But is there no hope ? no way of escape ? No " city of refuge," to which I may flee and be secure? The same Scripture, which tells me that by the offence of one, judgment came upon all men to condem- nation, tells me also, that hy the righteousness of one the free gift came upon all men unto justijication of life. So that if sin hath reigned unto death, even so may grace reign through righteousness unto eternal life by Jesus Christ our Lord. In this way then there is escape. By trusting to the righteousness of Christ, I may be accounted righteous in God's sight : nay, be admitted into his family, and by adoption reckoned among his children. This then is the rock on which we should lay hold, and so cling to it as never to be shaken off. There is a deluge by which the world is overwhelmed, a deluge of sin and death; and its effects extend to all. Our business is not, to inquire how the waters should so prevail over the earth ; but to seize upon the way of safety : to take refuge in the ark, which he him- self has provided who rules the deluge. In thus offering the means of preservation, God has shown that he has a design of mercy. That is done for mankind, to which the Psalmist trusts, and in which I ROMANS VI. 1—11. 75 confidence he rejoices. God " shall send from on high to fetch me, and take me out of many waters."^ Our wisdom is, to profit by that mercy. We may be thankful that there is room for mercy where there is so much reason for judgment : that our offences, which are many, may still be blotted out : that if there is a sentence of condemnation, there is also a gift of riijhteomness : and that if there is here a world of sin and death, there is also a world where sin and death shall be no more, and where they who have accepted God's ahoundincj grace, shall reign in a life of holiness and happiness for ever. LECTURE XVI. BAPTISM, A DEATH UNTO SIN, AND A NEW BIRTH UNTO RIGHTEOUSNESS. Romans vi. 1 — 11. 1 . What shall we say then ? Shall we continue in sin, that grace may abound ? 2. God forbid. How shall we, that are dead to sin, live any longer therein ? The mercy of God is exercised in the salvation of sinners. So Paul had said. " Where sin abounded, grace did much more abound." Therefore, some might say, the more sin, the more mercy. Why should we trouble ourselves to oppose the evil incli- * Ps. xviii. 16. 76 ROMANS VI. 1— 11. nations of the heart, which after all only open a way for the clearer manifestations of God's grace ? These thoughts will arise ; but must be checked at once. One who had been relieved from urgent dis- tress by another's bounty, might make a like pretext for future indolence. Why should I harass myself by self-exertion, when my wants furnish occasion to benevolence ? I should never have known the kindness of my friend, if I had not so greatly needed his assistance. This is the reasoning of nature, but of corrupt nature. The benevolence is employed, that the man who has been relieved by it may have free scope for his own industry. The sinner is pardoned, that he may abandon sin, and be- come the servant of God. Such is the purport of the covenant of grace, into which the Christian enters. It is a surrender of sin to death : like that surrender •# of his body unto death which Christ made. Hmc then shall we, who by that surrender are dead unto sin, live any longer therein f It would contradict the very purpose and meaning of our baptism. 3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death ? 4. Therefore we are buried with him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in new- ness of life. So that baptism implies the abandonment of sin. For we are baptized into a religion founded on the death of Christ for sin. And our baptism into such a faitli, may be likened to the death and burial of our sinful nature ; to be followed, as his death and burial were foHowed, by a resurrection to a better nature. ROMANS VI. 1 — II. 77 lie, when all was finished, and he gave up tlie ghost, laid aside the weak and mortal flesh which he had assumed, was raised up from the dead by the glory of the Fathe}% and put on a glorious body which is neither weak nor mortal. And so it is designed that we, being baptized into his death, should lay aside the corrupt nature, and rise again to another nature, and ivalk in newness of life according to it. Therefore to contimm in sin, that grace mifjht abound, would violate the covenant through w hicli grace is given ; Christ's death would become vain, and our baptism also vain. We could have no part or lot in its privileges. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resur- rection : 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, 7. For he that is dead is freed from sin. 8. Now if we be dead with Christ, we believe that we shall also live with him : 9. Knowing that Christ being raised from the dead dieth no more ; death hath no more dominion over him. 1 0. For in that he died, he died unto sin once : but in that he liveth, he liveth unto God. 11. Likewise reckon ye also yourselves to be dead in- deed unto sin, but alive unto God through Jesus Christ our Lord. Naturally, the soul is dead to God, and alive to sin. This state must be reversed, and the soul become dead to sin, and alive to God. Such was the purpose of our restoration. He that is buried with Christ by baptism into death, is freed from sin, as one dead is freed from every yoke which formerly he used to 78 ROMANS VI. 1—11. bear : that hencefwtli he should not serve sin ; and in- stead of such slavery, enter into that service which is perfect freedom. This, however, is a change of na- ture. The natural course is to serve sin, and be dead to God. Those are happy, who cannot interpret the phrase by their own experience : who cannot remem- ber the time when God was as little to them, as if they had been dead ; as if they had no duty towards him, no reverence to pay, no laws to observe. The day which he has hallowed returned, but caused no emo- tion : his word made no impression : his commands and his promises affected them no more, than if they had not belonged to a world which he created. We know, that this is the case with multitudes, even in a land where God has revealed himself and is publicly acknowledged as " our Father which is in heaven." Should any one propose what might please God, honour God, promote his service or glorify him in the world, they are dead to such a proposal. It has no more power to affect or move their heart, than if the heart were cold in the grave. But to sin they are alive. An opportunity of sin does move their heart. Their ears listen to it, their eyes perceive it from afar. Their mouth consents to it. Their feet,their hands, are ready to practise it. In short, the whole man is evi- dently alive to it. With the Christian, it must be just otherwise. Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Loi^d, He must be dead to sin. He must have renounced all love of it, all practice of it, all concern with it, as much as one who is no longer in a sinful world. He must " make a covenant with his eyes," that they ROMANS VI. 1 — 1 1. 79 look not on the thing that is unlawful. He must watch over his heart, that " when sinners entice liim," he may not " consent" unto them. He must " keep his tono-ue from evil, and his lips, that they speak no guile." He must " mortify the flesli, with the affec- tions and lusts." The " world is crucified unto him, and he unto the world." But in proportion as he is " dead to sin, he is alive imto God'' Experience shows us equally, what this means. It is to see things in the world, not as they might gratify the senses, or flatter the inclination, but as God teaches us to see them. It is to be living to his service and his glory. It is to feel towards Him and his will, what the parent feels towards his family, what the patriot feels for his country. Is God of- fended? Is his day profaned? Is his name blas- phemed ? This affects a Christian, as an injury com- mitted against himself would affect him. Then, on the other hand, if any means appear by which the honour of God may be promoted, or his commands obeyed ; means by which some who serve him not may be brought to serve him, means by which the wicked may be led to repentance, and the ignorant and careless to " faith tow^ards the Lord Jesus Christ " — the opportunity is gladly seized. The man, in short, is as much alive to the will of God, as the children ofthis world are alive to their temporal interests; and his pui-pose is, through all the concerns of life, to carry into practice the apostle's maxim, " Whether ye eat or drink, or whatever ye do, do all to the glory of God." These are the outward signs by which it will be seen that a man is alive unto God, But there is much which cannot be described or explained. There 80 ROMAICS VI. I— n. is the inward witness of the conscience ; what St. Paul felt when he said, " The life which I live in the flesh, I live by the faith of the Son of God:"^ what he meant when he said, " We thus judge ; that if one died for all, then were all dead ; and that he died for all, that they which live, should live no longer unto themselves, but unto him who died for them."^ It is like, in this respect, our bodily life. Who can say, what it is, what it depends on ? But this we know, that we have in ourselves the power of thinking and of moving. So with respect to life unto God. We know, we feel that we live to him : that He is in all our thoughts, and all our actions ; the desire of our hearts, and the purpose of our lives is to glorify him on earth, and to finish the work which he hath given us to do. This is the state of heart which must be the Christian's standard : without which he has " not at- tained, neither is already perfect." They are the terms of the covenant to which he is engaged. In order that he may live with Christ above, he must be dead with Christ below : sin must have no more do- minion over him, as death had no more dominion over Christy after that he had once paid the satisfaction to God's justice. Our old man is crucified with him^ that the body of sin might be destroyed, that hencefm^th we should not serve sin. And the service which sin has not, God must have; there must be a living, active, intelligent obedience to Him who claims it, and has a right to it : and it must be felt in our hearts within, and evidenced outwardly by our lives, that we are dead indeed unto sin, but alive unto God thrmigh Jesus Christ our Lcyrd. 1 Gal. ii. 20. « 2 Cor. v. 15. I H ^ ROMANS VI. 12—17. 81 LECTURE XVII. THE TYRANNY OF SIN FROM WHICH THE CHRISTIAN IS DELIVERED. Romans vi. 12 — 17. 12. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 1 3. Neither yield ye your members as instruments of un- righteousness unto sin : but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14. For sin shall not have dominion over you : for ye are not under the law, but under grace. St. Paul had before used the example of death, and resurrection from death, to show how the Chris- tian is recovered from sin, and devoted to God. He now uses another figure : that of power, rule, do- minion. The Christian enters into God's service, and is freed from the tyranny of sin. Let not sin, therefoi^e, reign in your mortal body ; neither yield ye your members as instruments of unrighteousness unto sin ; but as instruments of righteousness unto God. If any should argue, How can this be, when sin is our natural master, and the " law in our mem- bers brings us into captivity?" There is still an answer : Sin shall not have dominion over you : for ye are not under the law, but under grace. Ye are not under the law alone, which gave commandment, G 82 ROMANS VI. 12—17. but gave not power : ye are under grace ; the promise of the Gospel is, " I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people." ^ So that " what the law could not do, in that it w^as weak through the flesh," is accomplished by the " grace and truth which came by Jesus Christ."- Nature, however, is not easily subdued. Some might catch at the words. We are 7iot under the laii\ hut under grace ; and ask, perverting their meaning. Why then need we be so strict and careful against " the motions of sin which are in our members ?" To whom he answers : 1 5. What then ? shall we sin, because we are not under the law, hut under grace ? God forbid. Ye were baptized, as has been already shown, into the death of Christ. It is the basis of your faith, that he "gave his life a ransom," to redeem you from sin, and from the consequences of sin. But ye are not redeemed from sin, if ye continue to serve sin. 16. Know ye not, that to whom ye yield yourselves ser- vants to obey, his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness? Sin is here called a master, and said to rule. Yet some might ask, What is sin, which is here treated as a person ? What is it but a name ? Sin is that principle within us, in which the cor- ruption of our fallen nature consists : that principle which is opposed to what is right, and, being right, * Jer. xxxi. 33, compared with Heb. viii. 10. 2 Ch. viii. 3; John i. 17. I ROMANS VI. 12—17. 83 is required of God. It appears in various forms : and in all those forms it rules. Pride is sin ; and the vain, hauglity, self-conceited man is the servant of pride. Malice is sin: and the envious, slanderous, revengeful man is the servant of malice. Covetous- ness is sin : and the dishonest, hard-hearted, extor- tionate man is ruled by covetousness. Intemper- ance is sin : and the man who indulges any of the bodily appetites beyond the rules which God pre- scribes, is the slave of intemperance. And we may see, by a few examples, how just the term is : how properly sin may be termed a master whom men obey and serve. Sin acted as a master over Joseph's brethren, at the time when they resolved, first, to kill him, and afterwards sold him as a slave to the travelling mer- chants who were providentially passing by.^ Joseph was advancing towards them. " And they said one to another: Behold, this dreamer cometh. Come, let us slay him." What urged them to such a pur- pose ? Envy, hatred, malice. Joseph was a better son than themselves, and therefore their father loved him better. God had intimated to him by a prophetic dream, that he should hereafter be lord over his brethren. Therefore " they hated him, and could not speak peaceably unto him." And these feelings mastered them, governed them. When opportunity was given, envy, hatred rise up in their hearts, and issue a command : " Now slay this dreamer." They obeyed the impulse, though God had given a con- trary command, and declared, " Whoso sheddeth man's blood, by man shall his blood be shed." They 3 Gen. xxxvii. 18—20. g2 84 ROMANS VI. 12—17. despised the command of God, and followed the command of sin. And his servants ye are, whom ije obey. Again, sin acted as a master over Gehazi, the servant of Elisha.* His sin was of another form; took the shape of covetousness. His master the prophet had been enabled to cure the Syrian officer Naaman of his leprosy. Naaman would have loaded him with valuable gifts in return. But Elisha was the servant of righteousness, and would receive none. Then it was that Gehazi's real master, the ruler of his heart, awoke as it were, and gave his orders. Now, Gehazi, is your opportunity. The prophet has spared Naaman, who would gladly have enriched him. Do you run after him, and take something from him. Gehazi willingly obeyed : and under false pretences carried back with him " two talents of silver, and two changes of garments :" took them up privately, and " bestowed them in the house." What was this, but to be the slave of covetousness ? His servants ye are, whom ye obey. The case of Pilate supplies another example. His ruler was ambition; love of popular favour, and worklly advancement. He saw the innocence of the Lord Jesus, who was brought before him. He was anxious " to release him." His understanding showed him that the Jews were accusing Jesus out of envy : and his conscience warned him, that he ought to " have nothing to do with that just man :" not to be the instrument of Jewish malice.^ Had he followed the dictates of his conscience, he would have set Jesus free. But just as he was on the point of dis- ♦ 2 Kings V. 20—27. « John xvii. 18; xviii. 1— IG. ROMANS VI. 12-17. 85 charging him, his master ambition came in, and said, by the mouth of the Jews, " If thou lettest this man go, thou art not Caesars friend." Thou wilt lose thy credit at court : perhaps forfeit thy present government: certainly not obtain a better. So when Pilate heard these words, he heard them as a servant hears his master's order : they were to him a com- mand : and overcoming all sense of justice and duty, he " delivered up Jesus to them to be crucified." Thus it is that sin acts as a master over those who yield to it : nay, as a master who will not give up his power. Some, perhaps, in a moment of peni- tence, in a season of conviction, may desire to escape from their bondage, and break their chains. But, ever and anon, the master returns : sets before them the temptation to which they have been used to yield, the pleasure, or the company, or the gain to which they have been long accustomed : and when he says, Enjoy this, and disregard the consequences, — they obey, for they are his servants, and his yoke is over them. How many of the victims of intemper- ance have resolved never again to taste the poison which is destroying them ! How many a gamester has vowed that he will no more risk the ruin of his fortmie, his family, and his peace! A few hours after, the master sin appears : bids him return to the place which he had determined to avoid, bids him rejoin the company which so lately he renounced ; says, " as one having authority. Come, and he Cometh ; go, and he goeth." Such is the tyranny of sin: such the dominion under which he holds his captives : they cannot do the things which their con- science tells them should be done ; and the things 86 ROMANS VI. 12—17. they approve not in their inner mind, those they do : because their master fetters their will, and makes it agree with his own. Such then, says St. Paul here, had been the case with those to whom he wrote. 17. But God he thanked, that ye were the servants of sin, hut ye have obeyed from the heart that form of doctrine which was delivered you. Ye were the servants of sin. Following the de- sires of the flesh and of the mind, ye had yielded yourselves to a dominion which is contrary to God and righteousness, and been " led captive by Satan at his will." But it was to men in this un- happy state; it was because this was the helpless condition of the world, that Jesus Christ had come, to impose a new and a very different yoke upon them. And these Roman brethren had listened to the voice of the Deliverer : had been made free from their former master, and had now become the servants of God and of righteousness. God be thanked, — ye have obeyed from the heart that form of doctrine which was delivered you. Ye have obeyed that doctrine which taught you how the Lord Jesus has laid down his life, that he might redeem to himself a people : free them from the service of sin, and bring them to God. So that now sin has no 7nwe dominion over you. He may issue his command, and say, " Re- joice, young man, in thy youth, and walk in the ways of thine heart and in the sight of thine eyes."^ — Sin may urge this ; but urge in vain. Ye have chosen another master, who has said, " Mortify your meni- • Eccles. xi. 19. IIOMANS VI. 12—17. 87 bers which are upon earth :"^ for " know thou, tliat for all these things God will bring thee into judgment." Ambition may try its power with you, and say, Come, make to thyself a name. Seek wealth, seek honour, seek to be spoken well of. But ye have another master, even God : and he warns you, " Whosoever ^will be the friend of the world, is the enemy of God." Covetousness may put in its claim, and give some tempting reason why ye should enrich yourselves, and disregard the interests of others. But ye are made free from the power of such temptations, and become sevcants to God : and the maxim of his family is, " What shall it profit a man, if he should gain the whole world, and lose his own soul !" This is the answer to that question which corrupt nature is too ready to ask : May we not continue in sin, since we are not under the law, but under grace f It would frustrate all God's purposes. He has " re- deemed us from all iniquity," that we might yield ourselves unto God, But " whoso committeth sin, is the servant of sin," still under the yoke, for which the Son of God came to " make him fi-ee." For his servants ye are, whom ye obey, whether of sin unto death, or of obedience unto righteousness, 7 Col. iii. 3; Eccles. xi. 19. 8 Pov\i]dri. James iv. 4. 88 ROMANS VI. 18—23. LECTURE XVIII. THE SERVICE AND THE RECOMPENSE OF SIN ANlJ OF RIGHTEOUSNESS. Romans vi. 18—23. 18. Being then made free from sin, ye became the servants of righteousness. 19. / speak after the manner of men because of the in- firmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity ; even so now yield your members servants to righteousness unto holiness. 20. For when ye were the servants of sin, ye were free from righteousness. The example which St. Paul uses here was fa- miliar to the persons whom he addresses ; and he takes it for that reason, because of the infirmity of their fiesh ; which needed example, to the better perceiv- ing of the truth. They knew the nature of bondage, and of freedom. The man who is bound to his owner, to come or go at his bidding, is his slave. And the man who yields up his members to iniquity, is in the same manner a slave to sin. Sin issues his com- mand : ])ids him indulge this or that desire, follow this or that appetite ; and he obeys. And such had been the case with these Roman Christians. They had been the seii^ants of sin, arid free from righteous- ness : not bound by that law which is the only real ROMANS VI. 18—23. 89 freedom. One, perhaps, a slave to covetoiisness. An- other, to intemperance, sensual appetite. Another, to ambition. Another, to malice. Perhaps several of these masters had joined, to rule over one unhappy soul. In some way or other they had been free from righteousness, and " led captive by Satan at his will." But as one who has been a slave, or made a slave, may be ransomed and set free, such were these now. Being made free from sin, ye have taken on yourselves another service. Ye were not made free from one master, that ye might act without restraint or rule : but ye became free from sin, that ye might become the servants of righteousness. And now again Paul speaks after the manner of men. Men, when they enter into service, look for a return. He asks, what return they had received. 21. What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23. For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord. Truly, the wages of sin, even in this life, are poor wages. Ask the covetous, self-seeking, money-loving man, what his sin has given him ? He will answer, if he speak sincerely, — ^restless nights, and disap- pointed days. Ask the revengeful, malicious, envious hater of his neighbour, what he has enjoyed; — a heart " like the troubled sea." Ask the intemperate, the impious, the sensual, the reveller, what their sin 90 ROMANS VI. 18—23. has brought ; — a wretched family : a name of re- proach : a ruined fortune : a broken constitution. These earthly consequences of sin are the earnest (so to speak) now given, to testify the will of God, and prove the nature of his government. For these ef- fects of sin are his appointment : he has so ordered the world, that ungodliness has no promise in the pre- sent life, any more than in that which is to come. But the sure and settled wages of sin, is death, eternal death ; all that Scripture comprises in that term ; all that is included in the sentence, " Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." "Cast ye the unprofitable servant into outer darkness, where is weeping and gnashing of teeth." From the service of sin, and therefore from death, the wasres of that service, these Roman Christians had been delivered. Now beitig made free from sin, and become servants of God, ye have your fruit unto holi- ness, and the end everlasting life. For as the wages of sin is death ; so, on the other hand, the gift of God is eternal life, through Jesus Christ our Lord. The cases, we observe, are not the same. Death is the wages of sin : that which it has deserved or procured. Everlasting life can never be wages ; for man can never earn or merit it : but it is the gift of God: the free gift of God, reserved in heaven for those, who, " being justified by faith, have peace with Him, through Jesus Christ ;" and " who, by patient continuance in well-doing, seek for glory, and honour, and immortality." For them God has prepared a gift, beyond wliat we can either desire or deserve; even life eternal. ROMANS VI. 18—23. 1)1 Tlie argument of the chapter is, that there are two opposite services, and two different masters, to one of which every individual must be engaged. Every one must be either yielding to the dominion of sin, or desiring to serve God and righteousness. This does not imply, that a man may have made a settled agreement to serve sin, or entered into a regular compact with Satan. No one must feel sa- tisfied with his state, merely because this cannot be charged against him. We too naturally slide into that service ; and the danger is lest we go unthink- ing on till escape is hopeless, and then vainly wish that we had served God as faithfully as we have been serving sin. Sin is our natural master : the burthen lies on us, to show that we have been delivered from it ; just as one who has been born a slave must show the tokens of his freedom. Now the Christian bears about him such a token. He has been baptized into Jesus Christ, that the bodi/ of sin might be destroyed, that henceforth he might not serve sin. Let him be careful to show that sin has not retained its power, and kept dominion over him. We know how diligently a slave who has been once set free, preserves the certificate of his freedom. So must we all carry the evidence about us, that we con- tinue stedfast in the covenant by which we are bound : and can exhibit not the christian name alone, but the christian faith and practice. We must keep so far from the opposite service, that all may see to which master we are engaged. All who know us should know us to be God's servants ; who reverence his name ; who keep his Sabbaths holy ; who love the Book in which his commands are written ; who 92 ROMANS VII. 1—13. honour his people ; who labour to promote his cause, and bring others over to his service ; whose desire is, that " God in all things may be glorified," and Jesus Christ become the universal lord. So living, ye have fruit unto holiness : and "blessed is that servant, whom his lord, when he cometh, shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods." ^ " An en- trance shall be ministered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."^ I LECTURE XIX. THE CHRISTIAN DISCIPLES NOT SUBJECT TO THE LAW OF MOSES. Romans vii. 1 — 13. 1. Know ye not, brethren, {for I speak to them that hnow the law,) how that the law hath dominion over a man as long as he liveth ? 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth ; but if the husband be dead, she is loosed from the law of her husband. 3. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that law ; so that she is no adulteress, though she be married to another man. Matt. \\i\. 45. « 2 Pet. ii. 11. ROMANS VII. 1 — 13. 93 4. Wherefore, imj brethren, ye also are become dead to the law by the body of Christ ; ^ that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. This relates to the change which had now taken place in the state of the Jewish people, which the apostle compares to the change which death makes in the state of married persons. The law given by Moses had bound them under obligations like those to which a woman is bound so long as her husband liveth. So long, but no longer. And now the law had ceased to exist, and therefore they were loosed from the law. It was to last but for a time ; till he came for whom it prepared the way : till he came of whom its ordinances were a type and shadow. And so, by the body of Christ crucified, and fulfilling the law, the law had, as it were, expired, and they were free from it. They were dead to the law: like a woman who is dead to her first vows, they have no more power over her ; neither had their former obligations to the law any more power over the Jew- ish people ; still less over the Jewish converts ; who were married to another, even to him who is raised from the dead, that they should bring forth fruit unto God. It had not been always so. They had not always brought forth fruit unto God. 5. For when we were in the flesh, the motions of sins, which were by the law, did worh in our members to bring forth fruit unto death. 1 By all that which Christ did and suffered for us in the body . — Stafford . 94 ROMANS VII. 1—13. 6. But now we are delivered from the law, that being dead wherein we were held ; that we should serve in new- ness of spirit^ and not in the oldness of the letter. The motions of sin, which were hy the law, the passions which the law condemned, and showed to be sinful 2— these kept us in a miserable state: the law commanded, and gave no power; and the fruits we brought forth, were not " fruits of the Spirit," but of the flesh. The Gospel delivers from this bondage. That which held us, is as it were dead, and can enthral us no longer : so that being freed from the letter of the law, we serve God in newness of spirit, not as slaves but as children. For "the letter killeth." The strict exactness of the law must bring condemnation with it. "But the Spirit giveth life." Warmed and animated by filial love, we present ourselves, our souls and bodies, in free and reasonable obedience to his will. This was Paul's own feeling, as appears throughout his epistles. He "lived no longer to himself, but to him who died for him."^ Still he was by birth a Jew, and many of those to whom he wrote had the sentiments of Jews. More- over " the law came by Moses," and was the law of God. He must guard against misconception. 7. What shall we say then? Is the law sin ? God for- bid. Nay, I had not known sin, but by the law : for I had not known lust, except the law had said, Thou shalt not covet. Do I then seem to be disparaging the law, and to speak slightly of it ? This is far from my intention. ~ So Chrysostom: who supplies tj^avepov^eva, vtoprjia^eva. * 2 Cor. V. 14. ROMANS VII. 1 — 13. 95 If there had been a law wliich could have ^iveii life, verily righteousness would have been by the law. Nay, I have to thank the law, for giving me a knowledge of sin, and a sense of duty which I should not other- wise have attained.* Without the law, / had not known lust ; I had not known the sinful nature of ve- hement, unregulated desire.^ Still this law, though showing what sin was, could not prevent sin. Nay, its very prohibitions inflamed the desires which they were intended to restrain. The evil disposition made the law a source of trans- 8. Sut sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9. For I was alive without the law once : but when the commandment came, sin revived, ^ and I died. 10. And the commandment, which was ordained to life, I found to be unto death. 1 1 . For sin, taking occasion by the commandment, deceived me, and by it slew me. Without the law — till the law, by showing what was right, showed also what was WTong — sin was dead ; it did not put forth its strength ; not because it did not exist, but because it did not exert itself: like a serpent in a dormant state, it seemed to have no power. For till I became, through the law, ac- quainted with the extent and true nature of holiness, ■* vo/ioc dfxapTLaQ tcarrjyopuQ. — Theod. 5 Becoming more violent because of contradiction. afxapTia, y] cTTi TO x^'pov opfjLtj. Theoph. ^ €TttiovTa. 6 1 Kings viii. 46. 7 Acts xiii. 39; Gal. iii. 13. « 1 Pet. ii. 24. 9 2 Pet. i. 11. I ROMANS VII. 14-25. 103 state, under the law, and under the Gospel. The law is spiritual: but I am carnal, sold tmder sin. Such was his original nature. " We ourselves," as he says elsewhere, " were sometimes foolish, disobe- dient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another."* A change had now been wrought: but the remainder of sin still maintains a harassing con- flict within him. For I delight in the laiv of God after the inward man : but I see another law i7i my members, warring against the law of my mind, and bringing me into captivity to the law of sin ivhich is in my members. No doubt Paul felt this : felt the ten- dency of his corrupt nature to prevail over the law of his mind; so that it was needful for him to " keep under his body, and bring it into subjection, lest whilst he preached to others, he himself should be a cast-aw^ay."^ And he describes his own feelings, his abiding hope and consolation, when he sees nothing in the law, but condemnation : and looks to " eter- nal life as the gift of God through Jesus Christ." For he " desired to be saved, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith :"^ to expect eternal life, not as a reward that might be claimed, but as a mercy to be thankfully received. Wretched man that he would be, if he had only himself to depend on, no confidence but in his own righteousness ! And thus describing the process of his feelings, he has given us a test by which we may try our own. 1 Tit. iii. 3. « 1 Cor. ix. 27. 3 Phil. iii. 9. 104 EOMANS VIII. 1—7. It is, indeed, one great benefit of St. Paul's writings, that he is led incidentally to show the effect upon his own mind and character of the doctrine which he was inculcating. The feelings here represented must be, in the main, the thoughts of every man who sets himself in earnest to the work of salvation. Every man must contend against the law of sin which is in his members. Every man must seek deliverance through the one name under heaven by which salva- tion is granted to man. Every man will discover to the end a principle in the flesh which serves the law of sin, though the mind serves the law of God. And this makes it needful at last as at first, to thank God, that " if any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the pro- pitiation for our sins."* LECTURE XXI. THE SPIRITUAL CHARACTER OF THOSE THAT ARE REDEEMED BY CHRIST JESUS. Romans viii. 1 — 7. 1 . There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, hut after the Spirit, 2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. If a man were judged according to the letter of * 1 John ii. 1. ROMANS VIII. 1—7. 105 the law delivered to the Jews by Moses, he must expect condemnation. So it had been proved. " By tlie law is the knowledge of sin." Or if a man looked to himself and his own nature, he must expect con- demnation. For he would " see a law in his mem- bers warring against the law of his mind, and bring- ing him into captivity to the law of sin which is in his members." In order, then, to be free from condemnation^ he must look elsewhere. And blessed be God, he would not look in vain. There is now no condemna^ tion to them that are in Christ Jesus, who walk (are walking) not after the flesh, but after the Spirit. Christ has borne the curse of the law for us, and sin is not imputed to them that are in him. He teaches, and he enables us, to walk not after the flesh ; not to follow the corrupt nature which is contrary to the law of God ; but to yield ourselves up to be led by the Spirit, which makes us partakers of the divine nature, and delivers us from the corruption of our birth. So that the " grace and truth which came by Jesus Christ," the law of the Spirit of life in Christ Jesus, has made us free from the law of sin and death. The law which pardons sin, and provides for holi- ness, delivers us from the law which whilst it con- demns us as sinners, yet leaves sin in all its power. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit, The law could condemn sin, in one sense; it could declare the penalty of sin. But in another most 106 ROMANS VIII. 1—7. important sense it could not condemn sin : it could not dethrone it from its seat in man's heart : could not abolish its power, in that it was weak through the flesh : a corrupt nature could not be thus sanctified. But wliat the law could not do^ God had now done : God sending his Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh : Christ by his sufferings in the body (for he " was made flesh "^ for our sakes,) abolished the power of sin to destroy : and by the gift of the Holy Spirit enables man to resist and conquer it. And sin being thus con- demned, put down, dethroned, — righteousness might succeed and prevail. Men are delivered from sin, that the righteousness of the law may be fulfilled in tJiem;'^ that the righteousness which the law requires, but could not secure, may be wrought in them by the Spirit overcoming their carnal nature, and bringing it into subjection to the will of God. 5. For they that are after the flesh do mind the things of the flesh ; hut they that are after the Spirit the things of the Spirit. 6. For to he carnally minded is death ; hut to he spiritually minded is life and j)eace. 7. Because the carnal mind is enmity against God : for it is not suhject to the law of God, neither indeed can he. By birth, we have a carnal nature. " That which is bom of the flesh, is flesh." ^ The disciples of Christ receive a spiritual nature : " That which is hmii of the Spirit, is spirits They that are after the flesh, they ' Heb. vii. 19. "The law made nothing perfect, but the bringing in of a better hope did : by the which we draw nigh unto God." 2 In them, not /or them, as some have interpreted it. 3 John iii. 6. ROMANS VIII. 1—7. 107 that remain in their sinful nature, do mind the things of the flesh ; the things of this present world ; what their natural inclinations lead them to. Like the rich man described in our Lord's parable ; who having much goods laid up for many years, thought only how he might " take his ease, eat, drink, and be merry."* Like Ananias, when he professed to sell his possessions, and devote the produce to the Chris- tian cause, but did in truth keep back a part of the price for his own purposes.^ Like those among the chief priests and rulers, who believed in Jesus that he was the Christ, but " did not confess him, lest they should be put out of the synagogue."^ These all, though in different directions, minded the things of the flesh. Whereas the spiritual mind re- nounces " the lust of the flesh, and the lust of the eyes, and the pride of life," and whatever is " not of the Father, but of the world."' Like Moses, when he refused to remain in the court of Pharaoh, and preferred " the reproach of Christ to the pleasures of sin for a season."^ Like Paul himself, when though he had a just claim upon his converts for support, he A^•ould not be chargeable to any of them ; but "' wrought with his own hands night and day,"^ that he might not prejudice his Master's cause. Now of this spirit we are here told, and truly told, that it is life arid peace. It is life, because it has the promise of the Saviour: " He that liveth and be- lieveth in me, shall never die."^ It is proof of that vital union with him, on which eternal life depends : ^ Luke xii. 19. 5 Acts v. 2. 6 John ix. 22. 7 1 John ii. 16. 8 Heb xi. 24. 9 2 Thess. iii. 8. 1 John xi. 26. 108 KOMANS VIII. 1—7. it is the result of his grace, for he " quickeneth whom he will:" it springs from that faith in him, which whosoever hath, " hath everlasting life, and shall not come into condemnation; but is passed from death unto life." 2 Therefore it is life ; and it is also peace. There is no peace to the carnal mind. It is " like the troubled sea, whose waters cast up mire and dirt."^ The car- nal mind is covetous. What more contrary to peace ? The carnal mind is ambitious, jealous, envious. What more contrary to peace ? But the spiritual mind is peace, because it is free from tumultuous passions and inordinate desires. The Lord " extends peace to it like a river ;"* like a full but gently flowing stream, undisturbed by tides or storms, and in its tranquil course diffusing health and fertility around. Whereas, on the other hand, to he carnally-minded is death. The soul that is not raised above the world, and the things that are in the world, is still in a state of condemnation. Its " sin remaineth."^ It has not undergone that change, that renewal of the spirit, which is the seal of adoption to every child of God : without which, there is no entrance into his kingdom. For as it is the character of the spiritual mind to bring every thought into conformity with the will of God : so the carnal mind is enmity against him, and not svbject to his law. Whereas to bring our will into agreement with God's will, is the very purpose of our redemption, and the only test of our salvation. By nature every mind is carnal ; and " they that are in the flesh cannot please God." The operation of divine 2 John V. 24. * Isa. Ixvi. 12. 3 Isa. Ivii. 20. * See John ix. 41. ROMANS VIII. 8—15. 109 grace effects a change : the carnal desires give way, and spiritual things influence the will and delight the heart. And they that are made the children of God through the redemption that is in Christ Jesus, are thus prepared for a kingdom where that which is now earthly shall become heavenly, and that which is now corrupt shall put on incorruption. Then the flesh and the spirit shall no longer be contrary one to the other ; but " God shall be all in all." LECTURE XXII. THE CORRUPTION OF THE FLESH WHICH IS TO BE OVERCOME BY THE SPIRIT OF GOD. Romans viii. 8 — 15. 8. So then they that are in the flesh cannot please God. 9. Sut ye are not in the flesh, hut in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. The Lord Jesus had said, long before, that " Except a man be born again, he cannot enter into the king- dom of God."i " That which is born of the flesh, is flesh :" and thei/ that are in the flesh cannot please God. There must, then, be a change. That change is wrought by the Spirit of God ; so that the believer in Christ is said to be " bom of the Spirit :" to be no longer in the flesh, but in the Spirit. Afid if any man have not the Spirit of God, he is none of his. He has ^ John iii. 3, &c. 110 ROMANS VIII. 8—15. only the nature of the first Adam, in whom " all died :' he is not partaker of the divine nature of the second Adam, in whom " all are made alive." And this is not left a doubtful matter. It is not doubtful con- cerning a tree, whether on the wild stalk a better graft has been inserted. " By their fruits ye shall know them." No less surely, if any man have the Spirit of Christ, he will show the fruits of the Spirit ; " which are love, joy, peace, long-suffering, gentle- ness, goodness, faith, meekness, temperance."^ These will be the effects of the Spirit of Christ ; altering the whole character of the man, and giving him a new nature. 10. And if Christ he in you, the body is dead hecattse of sin; hut the Spirit is life hecause of righteousness. 11. Sut if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quichen your mortal hodies hy his Spirit that dwelleth in you. The carnal nature, the body, which is the instru- ment of sin, is dead because of sin ; but the Spirit is life, because of the righteousness which it communi- cates.3 The natural body is dead to God; but the Spirit will revive this also, and make it " alive unto God through Jesus Christ." As he had himself de- clared, " The time is coming, and now is, when the 2 Gal. V. 22. 3 This passage has received from the beginning very different interpretations. Theodoret is the authority for that which I have taken : speaking of the death of the body as a moral death. So Chrysostom, Ukewise, but with a different meaning ; that of the state to wliich the body is brought by the Spirit, so as to be dead in respect of sin. The majority of modern commentators consider that the actual, not the spiritual, resurrection is intended. ROMANS VIII. 8—15. Ill dead shall hear the voice of the Son of God; and they that hear shall live."* The Spirit shall exercise a power over the corrupt members, like that which was displayed in raising the body of Jesus from tlie grave : and the members which by nature would be yielded as the instruments of unrighteousness unto sin, shall through the Spirit become the instruments of righteousness, and be active and vigorous in the service of God. The soul, indeed, is the seat of life ; but the body is the instrument through which the soul operates; and by the habits of the body it is seen whether a man be living to God or to himself; and they that have the Spirit of Christ, will " glorify God in their body and in their spirit, which are God's, "5 Having these promises, we have encouragement to cleanse ourselves from all corruption of flesh and spirit, and to perfect holiness in the fear of God. Nay, an obligation, a necessity is laid upon us. 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14. For as many as are led by the Spirit of God, they are the sons of God. If ye live after the flesh, ye shall die : for the body is already dead because of sin; and unless it be quick- ened by the Spirit, it remains dead : and with the corrupt body the soul remains dead also ; is in a state of death, fi*om which nothing recovers it. The ori- * John V. 25. « 1 Cor. vi. 20. 112 ROMANS VIII. 8—15. ginal character exists, that which Adam left you; and with the original character, the original sentence too : ye shall die : no entrance shall be allowed you into the kingdom of Christ and of God. But if ye through the Spirit do mortify the deeds of the body, ye shall live. The promise of Christ is fulfilled in you : ye have heard the voice, which " they that hear shall live." For, "to as many as receive him, to them gives he power to become the sons of God."^ They have the privilege of children together with the cha- racter of children. Being led by the Spirit, they are recognized as the sons of God. So important is the matter of which we must have proof We must have proof that we do not live after the flesh of which we consist ; we are to oppose our very nature ; and on our doing so, our eternal life depends. If ye live after the flesh, ye shall die. How mistaken, then, must those be, who believe that all will be well with them, though they take no such pains: and are content to go through life as smoothly as they can, as if they had nothing to con- flict with and overcome ! The common language of the world is : — We have these dispositions ; these " desires of the flesh and of the mind ;" and He who knows they are implanted in our nature, will not expect us to resist them. Thoughts like these will be at once rejected by the children of God. They have received the Spirit of adoption : and with that, a dutiful desire to know and to fulfil the will of God, and to bring their own nature into conformity with the divine. John i. 12. R(3MANS VIII. S—]ry. 113 15. Fo7' ye have not received the spirit of bondage again to fear ; hut ye have received the spirit of adoption, whereby we cry, Abba, Father. It is this feeling- which ought to prevail in the Chris- tian's mind : not a servile, but a filial spirit : which denies itself, and performs the duties to which the man is called, not only from necessity but from grateful love. Without doubt the apostle's mind here was reverting to the bondaffe from which they had been delivered : the bondage of the law, the yoke which neither they nor their fathers were able to bear. But though released from the bondage of the law, they were not without law : only the law by which they were now to be regulated was the law not of fear but of love. They were to be actuated, not by the spirit of bondage, which inquires. What lymst I do? But by the spirit of adoption. What can I do? The spirit which animates the child, when repaying a parent's care, and watching over the feebleness of declining years, to the exercise of watchftil services which would be heavy to the spirit of bondage, but are light to the spirit of adoption. It was in that spirit that David inquired, " What shall I render unto the Lord for all the benefits that he hath done unto me ?" It was in that spirit that Paul declared his rule of life : "The love of Christ const raineth us : because we thus judge ; that if one died for all, then were all dead : and that he died for all, that they which live should not henceforth live unto themselves, but unto him who died for them."^ And there is reason for this love. For it is He who has delivered us not only from the bondage of the law, but from its con- 7 2 Cor. V. 14. 114 ROMANS VIII. 16, 17. (lemnation : and has enabled us, both Jews and Gen- tiles, to say, each in his own tenderness, Abba, Father. language of filial LECTURE XXIII. THE WITNESS OF THE SPIRIT TO OUR ADOPTION AS CHILDREN OF GOD. Romans viii. 16, 17. 16. The Spirit itself bear eth witness with our spirit, that we are the children of God. ] 7. And if children, then heirs : heirs of God, and joint- heirs with Christ: if so be that we suffer with him, that we may be also glorified together. This is a most important passage, because it de- clares that a man's religious state may be discerned: that it ought to be discoverable by himself, and known to his own heart, whether he is one of God's children. If he is so, there are witnesses to it ; there is a two-fold testimony. The Spirit itself beareth witness with our spirit. The Spirit of God itself, by that power which has access to the heart, adds its testimony to our spirit, our own mind and un- derstanding : that " spirit of man which is within him, which knows what is in man." The apostle has used a term here, which suggests the idea of an examination, and a court of justice, in which out of the mouth of witnesses truth is esta- blished. ROMANS VIII. IG, 17. 116 Following up this thought, we may suppose the question to be whether a person is heir to a certain title, or has a claim to a particular estate. Two things must be made clear in order to prove the right. First, of what line or family must he be, to whom by law the title or estate belongs ? Next, is the claimant that person ? So, likewise, in the case of God's children. We must first inquire, what are the marks and tokens which are to l^e found on those whom he adopts. And then examine, whether those marks or tokens exist in ourselves. Now the first mark of God's children is, that they have left the family to which by birth they belong, and sought for themselves admission into another. Na^ o turally, we are not within the line to which the inhe- ritance pertains. We are born such as we descend from Adam, and he fell from the state in which he was created. By nature, therefore, we spring from an attainted race : from a father who was disin- herited. " In Adam all died." " By one man's disobedience many were made sinners." The history which describes Adam as driven forth from the gar- den of Eden, describes, still more, the lot of his posterity: driven out from the favour of God, and de- prived of the heavenly inheritance. In the line to which we belong by birth, nothing awaits us but " a fearful looking for of judgment." We must show, therefore, our title through an- other line, the line by which the inheritance was not forfeited, but restored. We must prove our part among the family of Christ Jesus, who took our nature upon him for the express purpose, that he I 2 ■ 116 ROMANS VIII. 16, 17. might reverse the attainder under which man was lying, and re-establish him in that place from which Adam by transgression fell. God, as it were, says t^ us in the Gospel, Return to the Father and the home which you have left. To recall you, and to prepare the way for your return, I send my beloved Son. Hear him. Take his yoke upon you, and learn of him : for as many as receive him, are again ad mitted into the family from which they have been estranged, and recover the privileges which they had lost. Partakers of this benefit by faith in him, they are once more entitled to call on God as their Father. So that the proof, the first proof that we are within the line to which salvation comes, must be our faith : that faith of which our spirit, our minds, are conscious. ■I Our spirit knows, cannot but know, what we really trust in : ivitnesses to us that we have looked round for something out of ourselves to lay hold of, some- _^ thing beyond ourselves to depend on in the day offl judgment: witnesses further, that having felt our need, and sought this ground of trust, we have found a rock to stand on, and have set our feet upon it : that we have committed our souls to him, " who of ^ God is made unto us wisdom, and righteousness, and] sanctification, and redemption."^ And to this testimony of our ovm spirit, tJie Spirit itself, the Spirit of God, commonly bears witness too. Bears witness by that peace of mind which it affords, and which nothing else can give : a peace which proves its heavenly origin, because it is highest when earthly sources of peace are lowest, because it re- 1 1 Cor. i. 30. i ROMANS VIII. l(i, 17. 117 mains when these are taken away. Tliis peace '' shed abroad upon the heart," is the witness of the Spirit to that faith from which it is derived: the peace of the child, when, alarmed by danger, it takes refuge in a parent's arms: the peace of the mariner who has moored his vessel out of the reach of storms : that peace which the apostle de- sires, afterwards, for these Roman Christians, as their greatest blessing, praying that " the God of hope may fill them with all joy and peace in be- lieving."^ This was the first thing to be witnessed, whether, as " heii-s of God," we are in the right line: whether by faith in Jesus Christ w^e are brought within the reach of that inheritance which by his death he pur- chased for them that believe in his name. And if this were all, we might here stop. If the hea- venly kingdom, like many estates on earth, descended of course to the heir in the proper line, we need look no further and inquire no more. But it is not so with God's kingdom. The heir of eternal life must first be adopted into God's family through the cove- nant that is in Christ Jesus. And then he must be a child of God in character, or the covenant is made void, and he " falls from grace." It >yas here that the Jewish people were in error. They said, " We be Abraham's children."^ God's favour had been given to Abraham, and promised to his descendants; so they thought themselves secure of God's favour, as long as they belonged to the privileged line. But our Lord declared to them, " If ye were Abraham's 2 Ch. XV. 13. 3 Luke iii. 8 ; John viii. 33. 118 ROMANS VIII. 16, 17. children, ye would do the works of Abraham."* And so it is not enough that a man profess the faith of Christ, is admitted among his people by baptism, and by virtue of such profession is styled " a member of Christ, a child of God, an inheritor of the kingdom of heaven."^ Those must be children of God in con- duct, as well as by enrolment, who are indeed heirs of God, joint heirs with Christ. St. Paul takes away all vain hope or groundless claim, when he adds to this glorious title : if so he that we suffer with him, that we may he also glorified together. Here then, again, the S'pirit itself must hear wit^ ness with our spirit : bear witness, in the language which the apostle had been before using, that we " walk not after the flesh, but after the Spirit:" that we " mortify the deeds of the body." Our spirit, our conscience must testify, that this is our fixed plan and purpose : that we set before ourselves a standard of living, by which the motions of sin which are in our members are restrained, and we desire to be " fol- lowers of God, as dear children." Our spirit cannot deceive us in this, if faithfully examined : it must be known to our own hearts, whether we are " exer- cising ourselves to keep a conscience void of offence towards God, and towards all men."^ And whilst our minds give this assurance, the Spi-- rit itself hears witness with our spirit. The Spirit gives us power to do, what our hearts resolve to do. Of ourselves w^e can do nothing. However our better, judgment may show us what is right, " a law in our members" opposes " the law of our mind, so that we I ♦ John viii. 39. * Church Catechism. ^ Acts. x\iv. U). ROMANS VIll. IG, 17. 119 cannot do the things we would." When, then, a man iinds an agency within him giving him strength which of himself he has not : when he is enabled to lay aside his old nature, and to lead a new life, following the commands of God : when, in opposition to the flesh, in contradiction to his natural wishes, he is able to pursue a course which is not natural: to be moderate, when otherwise he would be intem- perate : to be pure, when otherwise he would be licentious : to be meek and gentle, when otherwise he would be violent and headstrong : to be mild and forgiving, when otherwise he would be malicious and revengeful : when he finds such signs that a divine 1)0 wer for good is overcoming his natural propensi- ties to evil; then he has the Spirit itself bearing witness with his spirit that he is one of God's children. His own spirit tells him to do what he desires and determines : the Holy Ghost enables him to do what he resolves, and to elFect what he desires : and thus supplies him with that testimony which is his highest consolation. " For as many as are led by the Spirit of God, they are the sons of God :" and, if sons, then heirs : heirs of God, and Joint heirs with Christ : those for whom, from the foundation of the world, God has prepared a kingdom, that they may be where Christ their Saviour is, and may behold his glory : ^ nay, not behold it only, but may also be glmified together. This is the assurance left for our encouragement, whilst here " we walk by faith, and not by sight:" "looking for, and hasting unto the coming of the day of God :" and " giving all diligence, that we may be found of him in peace, without spot, and blameless."^ 7 John xvii. 24. « 2 Pet. iii. 12—14. 120 ROMANS VIII. 18—27. LECTURE XXIV. THE RUINED STATE OF THE WORLD, AND ITS NEED OF RESTITUTION. Romans viii. 18 — 27. 18. For I reckon that the sufferings of this present tinip. are not worthy to he compared with the glory lahich shall be revealed in us. St. Paul, in the preceding sentence, had spoken of siifferi7igs. " If we suffer with Christ, we shall also reign with him." This leads him to add here ; And it is worth while. So / reckon : 1 calculate. Such is my judgment, and on this judgment I act : my life is directed by it : that the stifferings of thin nresent time are not wm^thy to he compared with the qlory that shall be revealed in us. And yet if we reflect upon the apostle's life, it was certainly a life of no light suffering. As he himself said concerning it : " If in this life only we have hope, we are of all men most miserable." ^ We are little able to conceive justly of this in days like ours, when godliness has so much apparent com- fort and reward with it, as to recompense, even now, the sacrifices it demands. Very different was St. Paul's ease, as he describes it, (2 Cor. xi. 24,) " Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods : once Avas I stoned : thrice I suffered shipwreck, a night and a day I liave » 1 Cor. XV. 19. ROMANS VIII. 18—27. 121 been ill the deep : in journeyings often, in perils of Avaters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongf false brethren : in weariness and ])ainfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." And yet he says, / reckon that the sufferings of this present time are not ivm^thy to he compared with the glory that shall be revealed in us. It is that glory, which has long been vaguely expected, and ardently desired; which many prophets and righteous men have aspired after, but have not enjoyed : God hav- ing delayed his promises and reserved his blessings, " that they without us should not be made per- fect." ^ 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20. For the creature was made subject to vanity, not willingly, hut hy reason of him who hath subjected the same in hope, 21. Because the creature itself also shall he delivered from the bondage of corruption into the glorious liberty of the children of God. 22. For we know that the whole creation groaneth and travaileth in pain together until now. 23. And not only they, hut ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. Here the whole creation is described as restless, un- satisfied, disordered, looking for some better state of 2 Heb. xi. 40. 122 ROMANS VIII. 18—27. things; 3 such as was represented to Isaiah: "Be- hold, I create new heavens and a new earth ; and the former shall not be remembered, nor come into mind."* Such as St. Peter had in his thoughts, when he wrote : " Nevertheless, brethren, we look for new heavens and a new earth, wherein dwelleth righte- ousness."^ We cannot but allow that the world, both moral and natural, is in a state of disorder, and wants a "restitution of all things:"^ waiteth for the manifestation of the so7is of God. It wa^ made sub- ject to vanity, to frailty, not willingly, not of its own will or accord, but by reason of him who hath subjected the same in hope: by permission of its Ruler, who has thus subjected it, yet not without hope of regenera- tion: not without hope of deliverance from a state of bondage and corruption into a purer and nobler state of freedom. Who can deny, that at present the ivhole creation, in all its parts, groaneth and labour eth together? Such was the effect of the original sen- tence : " Cursed is the ground for thy sake : thorns and thistles shall it bring forth to thee ; in sorrow shalt thou eat of it all the days of thy life."^ The Christian is, indeed, raised above the natural state ; taken out of the general bondage and corruption: he has the firstfruits of the Spirit, which gives him a foretaste of heavenly things, and enlivens his present gloom with the prospect of " glory, and honour, and immortality." Yet is he " not already perfect :" he still carries about him a body of death, and is anxi- 3 This is the ancient interpretation of the passage. More mo- dern commentators prefer iniderstanding Traca ktktiq, as of the whole human race. But this would require a new translation. * Is. Lxv. 17. * 2 Pet. iii. 13. ^ Acts iii. 2. " Gen. iii. 17. ROMANS VIII. 18.— 27. 123 ously waiting for his final adoption amongst God's children, " the saints in light :" for the complete Q-edemption of the body, when there shall be no more sin, or pain, or death ; for the " former things shall have passed away."® Indeed, were it not for the bondage of corruption, to which as long as we remain in this feeble state we must be subjected, our whole circumstances would be changed ; salvation would not be future, but pre- sent ; not something to be expected or trusted to, but now possessed and enjoyed. We know that it is not so. 24. For we are saved by hope : but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25. JBut if we hope for that we see not, then do we with patience wait for it. We are saved by hope. It is not by immediate possession, but by hope, that we have been brought into this state of salvation.^ " Now abideth faith, hope, charity:"^ these are the wings on which the Christian is borne on his way to heaven. But if he already saw his future inheritance, he would not require faith to show it him ; and if he already enjoyed his inheritance, he would not need to waitfoi' it in patience. For what a man seeth, why doth he yet hope for f But we do with patience wait for it, on the assurance of hope unto the end : and sustain our present weakness with the promise of the glory that ^hall be revealed. Nay, we have a support beyond ourselves : by ^ Rev. xxi. 4. 9 eawdijiiev. 1 1 Cor. xiii. 13. 24 ROMANS VIII. 18-27. which that which is weak in us is strengthened, and that which is wanting to us is supplied. 26. Likewise the Spirit also helpeth our infirmities ; for we know not what we should pray for as we ought : but the Spirit itself maketh intercession for us with groanings which cannot he uttered. '21. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Thus the same Spirit, who, as had been before said, witnesses with our own hearts, and assures us of our relationship to God, does also help our infirmities : supplies the imperfection of our prayers : 7nakes in- tercession for us with groanings which cafinot be uttered, but are accepted of God, that searcheth the hearty and sees that the mind of the Spirit is in unison with the desire of the saints, his faithful people, though they know not what they should pray for as they ought, and need an intercession more powerful than their own. So vast is the interest engaged in the salvation of man, in bringing him to the glory that shall be revealed. We must judge of the nature of that glory, not from what man thinks in his low and grovelling nature which " cleaves unto the dust," but from the agency which Scripture represents as being employed in raising him above it. And so we may better under- stand the sentiment with which Paul began, / reckon that the sufferings of this present time are not worthy to he compared with the glory that shall be revealed in us, " For the things which are seen, are tempoml ; but the things which are not seen, are eternal." ROMANS VIII. 28—30. 125 LECTURE XXV. THE MERCIFUL PURPOSE OF GOD TOWARDS HIS PEOPLE. Romans viii. 28 — 30. 28. And we knoio that all things work together for good to them that love God, to them who are the called according to his purpose. Many things may befal the Christian, which seem very inconsistent with his welfare, very unlike what was to be expected by those who enjoy divine favour. How often, for instance, must it have been necessary for St. Paul to call in the aid of the truth here stated to his own comfort, whilst he was permitted to lie bound in prison two whole years at Jerusalem, and thus cut off from all opportunities of usefulness ! ^ It required strong faith to bear up against such circum- stances: strong conviction that he who orders all things, orders all things with a view to the good of his people. Paul, therefore, meets any doubts that might occur, and prevents the despondency which trials and re- verses might sometimes occasion. We have not only the comfort of knowing, what he had before affirmed, that "the Spirit helpeth our infirmities," and "maketh intercession for us :" but we have also the encourag- ing assurance, that all things work together for good to 1 Acts xxiv. 26, 27. 126 ROMANS VIII. 28—30. them that love God, to thein that are the called accm^ding to his purpose. According to his original purpose, he has determined that there shall be a people devoted to him ; here on earth living in his faith and fear and love, and hereafter to be received to his glory. And they to whom Paul wrote, had been called accoi^ding to that purpose. They were foreknown and pre- destined from the beginning : — for " known unto God are all his works from the foundation of the world." Whatever was now taking place respecting them was part of a design ; their call to God's service, their probation in his service, and their final glorification. Therefore tribulations, or persecutions, instead of injur- ing them, should serve as means towards their final salvation. God had a purpose, a design respecting them which should not be frustrated. All the diffi- culties and trials which they may be appointed to undergo, shall contribute to accomplish that design. 29. For whom he did foreknow, he also did predestinate to he conformed to the image of his Son, that he might be the first-born among many brethren. It was no chance, no contingency, which had brought them to their present state. All its steps were ordained. They who were now the called, were those whom God had from the ^v^t fm^eknown. As he fm^eknew those, who became the disciples of Paul at Corinth, and formed the Christian church in that city. God had detained Paul there, when otherwise he might have removed to a place which seemed more promising : the Lord spake to Paul by a vision, " Be not afraid, but speak, and hold not thy peace: for I have much people in this city.'"^ As he * Actsxviii. 10. I ROMANS VIII. 28—30. 127 "knows them that are his," when their hearts are turned towards him : so he foreknows them that will be his, when their hearts yet appear to be far from him. He foreknew the ready fixith of Lydia and the rest of the Philippian church, when he directed Paul's course from Bithynia to Macedonia.^ The end, and the means to accomplish that end, were alike provi- dentially designed. And a part of these means, are the circumstances, of whatever kind, which the people of God pass through. They must be endued with a certain cha- racter ; the character of Christ. They must be con- formed to his image. And therefore they must be placed in the circumstances by which that cha- racter is produced and exercised. He had been " a man of sorrows and acquainted with grief" As the prophet said, " We did esteem him stricken, smitten of God, and afflicted."* It might be that such should be the appointed lot of some of those whom he was bringing to glory : that in this sense as well as in others, he might be the first born among many brethren^ who should, like him, be " made perfect through suiferings."^ These, therefore, must be prepared, if need be, " to suffer with him, that they might be also glorified together." God's pur- pose might be thus, and only thus, fulfilled. The same foreknowledge and wisdom would order and direct the whole. But perhaps the afflicted Christian may want a proof of this. Like Hezekiah of old, he may doubt of God's merciful intentions towards him ; and as 3 Acts xvi. 7—12. * Isa. liii. 3, 4. 5 Heb. ii. 10. 128 ROMANS VIII. 28—30. that king said, " What shall be the sign that the Lord shall heal me?"^ the sufferer may be disposed to ask, How shall I know that the Lord has a favour unto me, and out of very faithfulness causes me to linger in affliction ? This proof is given, in his pre- sent state and condition: in what God has already done.'' 30. 3foreover, whom he did predestinate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified. God has already made him to differ from others, in " calling him to repentance and the knowledge of the truth." He has not been left in darkness, but the light of the Gospel has been manifested to him. Neither has he been permitted to close his eyes against the light, and choose to abide in darkness. The Lord has opened his heart, to attend unto the things spoken by his messengers. He has been called, and he has obeyed the calling : and therefore has this proof that " God has predestinated him unto the adoption of children by Jesus Christ unto him- self, according to the good pleasure of his will.^ Why should he not trust that the mercy which has brought him thus far, will accompany him unto the end? For all things are in due order. The ultimate glory which God designs for his people, is already theirs in his will and purpose : but it can only be granted them in his appointed way. It can only ^ 2 Kings XX. 8. 1 Et3ec TTorra ri^xiv i-^apioev '. fxr) toivvv d^