lr!     i...A. /f
















AN
EXPOSITION
OF THE
EPISTLE OF SAINT PAUL TO THE ROMANS,
ACCORDING TO TIIE ANALOGY OF
THE CATHOLIC FAITH.
BY
THE REV. MORGAN DIX, A. M,.
"Exstiternnt enim plures, qni ccelestium verborum  simplicitatem  pro voluntatis
tume sensu, non pro veritatis ipsius absolttione susciperent, aliter interpretantes quarl)
dictorum  virtus postularet. De intelligentia enim haresis, non de Scriptura est: et
sensus, non sermo fit crimen."-S. IILARY, DE TRINITATE.
NEW YORK:
PUBLISHED FOR THE AUTHOR,
AND FOR SALE AT 762 BROADWAY.
1863.




Entered according to Act of Congress, in the year 1862,
BY MO1rGAN DIX,
In the Clelk's OIlice of the District Court of the United States for the
Southern District of New York.
C. A. ALVORD, STEREOTYPER AND PRINTER.




TO
THE REV. JOHIN McVICKAR, S. T. D.;
MOST GRATEFULLY REMEMBERED,
AS IIAVING FIRST GUIDED ME IN TIIE STUDY OF PIIILOSOPHY,
AND TIIEN DIRECTED ME TOWARD THAT SUBLIMER PURSUIT,
WHEREOF SIHE IS TIHE HAND-ALAID.
THE SCIENCE OF THEOLOGY;
TITIS COM5MENTARY  IS, BY  PERMZISSION, INSC RIBED
WITH TIIE RESPECT AND AFFECTION OF
ONE OF HIS OLD PUPILS.








PREFACE.
IT may occasion surprise, that a parish priest, who, for the pressure of the daily and incessant duties of his office, has no time left
for study, and scarce any for reflection, should yet have taken in
hand to prepare a commentary upon a writing so hard to understand and explain as the Epistle to the Romans: and it may seem
yet more strange that he should have the boldness to submit it to
public inspection.  But some excuse may be found in the object
had in view.  For this does not profess to be a critical or learned
work; and it was not written for scholars. It is but an expression
of the thoughts which a man may carry about with him as a part
of his burden; which sometimes burn within him; and which he
would impart to others as if for his own relief. And again, it is
the result of the effort to make for himself what he wanted, and
what no one else has given him thus far.  Whosoever will study
the word of GOD must, sooner or later, come to this Epistle; and
whosoever comes to it must feel how very hard it is to comprehend;
and the writer has not, in the course of his own reading, found any
commentary on it which met those difficulties precisely as they
have presented themselves to his mind, and which, at the same
time, has aimed at harmonizing the words of the Apostle with the
Creeds and System of the Catholic Church.
The chief impediments in the way of a right understanding of
this Epistle are. not found in the sacred text. They block the
path while yet we approach. There are certain popular explanations of its meaning, which have not only attained to notoriety, but
are thoughtlessly accepted, of vast numbers of persons, as correct.
IBy these, or by some one of them, the mind may become preoccupied until it rests undoubtingly in them as true renderings of
the Apostolic thought.
Aware of the doctrinal importance of this Letter, the masters of
controversies, in all ages, have felt that they must have on their
side the weight of its authority. But in their efforts that way they
have not dealt justly with the object of their common desire: possession, at all hazards, would seem to have been the aim. Biassed,
by temperament or by education, towards particular views, or confident in respect to the special dogmas of their schools, their labor




Viii                      PREFACE.
has been, not to learn by patience and study what GoD's word doth
really teach, but to assert and defend the tenets of their choice and
affection by whatever they could lay hands upon, in that vast armory of weapons. Lutheran and Calvinist-the Solifidian and the
Antinomian together, have ransacked this precious treasury in
haste and fury, each party with the settled assurance that its own
theories must be demonstrable thence, or discoverable therein, because each held its own theories to be certainly true.  Thus the
Scripture has been wrested in support of views respecting which
it does not appear that a thought, even the remotest, had ever
crossed the Apostle's mind; side issues have been made in the
most startling and unexpected way; conclusions, true perhaps in
the way of logical inference, have been sworn to as though stated in
terms in the text; and the Apostle has been represented as a party
to controversies unheard of in the age in which he lived.
It is thus that the mind becomes so seriously embarrassed with
reference to this Epistle.  For the great subjective Systems of
modern date have exerted on Protestant Christianity an influence so powerful, that the ideas presented by them  seem to be
woven into the texture of the common thought.  Men speak the
language of those systems, scarcely observing that such is the case;
and inadvertently attach to certain words of Holy Scripture the
meanings which, in those systems, the same words hold. The
Moral Sense, as we know, may become so corrupted, that a man
shall scarcely be able to discern between right and wrong: in like
manner the Mental Sense may be perverted by commerce with
error until the power of recognizing the Truth is seriously impaired.
And hence our chief perplexity with respect to this Epistle.  It is
not merely that the words of the holy Apostle are dark, and that
there be in this, as in all his writings, things hard to understandc
but, in addition, prepossessions, prejudices and foregone conclusions,
have probably occupied the ground; a wrong chord may have been
struck; the form of the truth may have been obscured by the mists
of neighboring error. We have to deal with minds ignorant of the
extent to which they have been misled; with men who think they
are in the green pastures and beside the still waters, when their
way is through a speculative labyrinth, built by human hands;
with those who fancy that they have grasped the thoughl t of a
Paul, wben they are but conning the gloss of some founder or
champion of a modern sect.  lie, therefore, who would study this
Epistle to advantage, ought (if that be possible) to clear his eyves
of the film of these Inany inventions; to forget (if he can) the
popular ideas, and even the language in which they are conveyed;
to resolve that he will see in the sacred text no more and no less
than what is there; and to strike at once for the centre and heart
of the truth.




PREFACE.                           iX
In proportion to the difficulty of the task is the necessity that
some one should undertake it, in behalf of the nellelbers of our
own branch of the Chlurch. For we have had thle misfortune to be
overlaid by surrounding   denominations, and confounded with them.
Their distinctive doctrines have been supposed to be also held by
us: and shapes have been imagined as seen in tile mirror of our
Formularies which they did not really reflect.  Thus, e. g., it is
thouolt that in one of our " Articles of R:eligion" tlle Calvinistic
ideas about Predestination are containedl while another is quoted to
show us to be one iwith Luther in his peculiar viecwis of Justification
by Faith.  And the fact that we have oTrIown\I1 so fitst Ias worked us
harll; Awe have received more than we have assiiilitec.  Ninmbers
of persons have comne to us, not under a conviction of duty, nor firom
a persuasion of the divine claim of the Church on conscience ail
soul, but Inerely as they were led by chance or choice: al'md suchl
converts as these, although adopting our firnis, remain in heart
and belief that which they were.  Theirs they brin  with thenim;
ours they receive but in part: and the congloineration of opinion
thus resulting' threatens dalmage to the systeml.  In respect to thle
Epistle now before us, there has been particularly felt that.danger
which arises from  our proximity to error.  We need to remind
each otlher and ourselves that the popular lines of interpretation
are not tile only ones; that they are inconsistent w\ith thle principles and practices contained( and enjoined in our Book of Common Prayer; and that if we know no other interpretation than
these, we must feel an inconsistency between our Forlnularics and
that supposed sense of the Scripture. The author is sureI, firom his
own experielnce, that no Comllmentary on the Epistle to the Itomans canll meet the wants of the Churllchman, unless in every part of
it thle system in which he has beenl trained be reverently held in
view\; unless such Commnlentary harmonize with all the Articles of
tile Catholic Faith, as lie has been taught themn; unless tlhe Creeds
and Liturgy, the same in all ages, are one with it in tempcer, and
it with them.
Shall it be said that this is to take the very course of which we
have complained, andl to do that thingr to wThich we obje'cted when
done by others? Surely not. To follow individual opinion as our
guide is one thingc: to be informed by the consent of the Catholic
Church is another.  The Reason, unaided, has no proinise of success in efforts at colinoi to the knowledge of the truth: but tle
Church is the pillar and ground of the truth firom  generation to
generation.  For her the Scriptures were written; hler systeml was
settle(l. her sacraments ministered, her doctrines taught, hler dogmas known and received to the salvation of the soul, before so
much as one of the holy books of the New Testamlent had been
penned.  Centuries had elapsed since the Ascension of our Lord,




X                        PREFACE.
before the New Testament, in its present form, was universally received. They to whom these books were addressed, or into whose
hands they came, knew already what they must believe: and it is
not unreasonable to assume that knowledge of the faith should
precede the reading of the Scriptures, if they are expected to bring
forth their abundant fruit.  The thorough comprehension of the
System of the Church must surely be regarded as a condition to
the profitable study of a work addressed to the Church. And further, since it was the object of the Apostle, in writing, not to introduce to the Romans a Gospel with which they were up to that time
unacquainted, but to establish and confirm them in the one which
they had already received, so ought we to try all interpretations
of the Scripture by the unchanging Faith of the Church, and to reject at once any scheme which ignores that Faith; which contradicts, in any particular, Catholic dogmas; or which cannot be reconciled with the System of Catholic Christianity.
The writer of this following Exposition has been minded so to
study his subject as conjecturing the needs of others from what he
knew of his own. Aware that the Church preceded the Bible in
the order of time; convinced that her uniform testimony to the
sense of Holy Scripture must be correct; reverencing her as the
Witness and Keeper of the Truth, and. as having authority in controversies concerning the Faith, he has sought to read, and to show
others how to read, by the bright beams of light which she affords.
I1er Creeds, and the language of her Sacramental Life, seem to him
to be the key to all which is dark in the Written Word. It is not,
then, to variable human opinion that they look for aid who desire
to hear the Church, but rather to the radiance of that City set on
a hill; and, if we refuse the helps which the Lord has given us,
we err, and erring must bear the consequences. HIe who should
study the Word with no better aid to the knowledge thereof than
that which his understanding is able to afford, may look to fail in
the rash attempt; and, if such a man perish in his presumption, the
blame shall lie at no door but his own.
It is hoped that whatsoever has been committed to the following
pages may be found to accord with the Analogy of the Faith.
The writer is little concerned as to agreement with individual teachers; and whether he may or may not be supported by this name
or that, is to him a matter of the least consequence. But it were
a heavy charge that aught herein contained was out of harmony
with the Everlasting Thought of the Catholic Church, or not in
full accordance with the tradition of those things which from the
beginning have been most surely believed among us; and if such
disagreement can be pointed out, none will be readier to admit
and deplore it than the writer.
This work is now humbly offered to the faithful of that commu



PREFACE.                       xi
nion in which it is his privilege to serve as a priest. It has been
prepared almost under a sense of duty; but at least with the hope
of accomplishing one of the Spiritual Works of Mercy, in guiding
the doubtful. It cannot but be most imperfect and incomplete:
but if, in the household of faith, it may prove of service to some
devout lovers of the Word of Life and of the old things of the
Church; if it should avail to help any one to see more clearly that
the ways of the Church, as we know them, reflect the Mind of the
Spirit; if it should suggest the preparation of some fuller and
more worthy work of the kind, in quarters where Leisure, Love,
and Knowledge may be found together, the labor expended now
will not be counted as lost. And so the writer would commend
this, and all undertakings, to the merciful indulgence of the Almighty, that He, the Father of Lights, would grant to His people
more and more of that wisdom which cometh from above: unto
Whom, with the Son and the Holy Ghost, be praise and gloryt
world without end. Amen.
NEW YORK: EASTER-TIDE, 1862.








EXPOSITION
OF THE
EPISTLE TO THE ROMANS.
INTRODUCTORY  REMARKS.
OF the authenticity and genuineness of this Epistle there can be
no doubt. It was written by S. Paul to the Roman Church; and
thlie statements at the end, as to the time of transmission, and the
messenger, are correct.
It cannot now be determined by whom the Church at Rome was
founded.  It must have been of very early origin.  A probable
theory is, that the Gospel was first introduced in the Imperial City
bty some of the " strangers of Rome," who were at Jerusalem  on
the Day of Pentecost.
S. Paul had not vet visited Rome.  This letter to the Church in
that place was probably composed some time during the three
months spent by dim in Greece, and mentioned in Acts xx. 2, 3.
Of the general character of this Epistle it may be observed, that
tlhere is a difftrcence between the letters addressed by him to Churches
where he was personally rknown, and to those which he had not
yet visited.  The fornmer have a more familiar and paternal charactcr, abounding in personalities, commendations, censures, or the
like. The latter more nearly resemble theological tractates. Such
a one is this letter to the Romans: a grand composition, carefully
studied, and apt to instruct in the deepest mysteries of the Faith.
S. Peter has remarked, that in his brother Paul's epistles were
many thino's hard to be understood, which they that were unlearned
and unstable wrested to their own destruction.  Of none could
this be more properly observed than of the Epistle to the Church
at Rome.  It has been perverted, more than any other, from its
original meaning. The Lutheran scheme of Justification has been
built up of materials quarried out of its heart; the Calvinistic




Xiv              INTRODUCTORY REMARKS.
theory of decrees has been forced on the unwilling mind by citations from its mysterious pages; it has been dragged into the
midst of the dustiest and angriest arenas of theological strife, and
there rent in pieces. The main difficulty in the way of a satisfactory interpretation lies in the prevalence of traditional error concerning it, and in the thickness of the debris from earlier and later
contentions. The attempt, therefore, to interpret this Letter must
be commenced in doubtfulness, and conducted with much diffidence.
Two facts seem to have been forgotten, unnoticed, or unknown
by many of the commentators: 1st, that this Epistle was addressed to Human Beings; and 2dly, that the persons to whom it
was sent were members of an organized and flourishing Church. It
would be impossible for us to accept some of the popular expositions as correct, unless we had, first, disavowed the common convictions of mankind, and, secondly, renounced all that is distinctive
in the position of a Churchman.  Almighty GOD has implanted
within us certain ideas, which all the race hold in common, and
about which there can be as little ground of doubt as about any
matters of practical experience. And, secondly, a church —i. e.,
a branch of the Holy Catholic Church-must, of course, have a
faith, a creed, ordinances, and a ministry. It should not, therefore, be forgotten that this Epistle, in coming to the hands of the
Romans, would come to men neither destitute of moral ideas, nor
yet without a settled belief, but already in possession of that
knowledge of GoD and of themselves, which may be had through
the Natural Reason and the Conscience; to men already baptized
into the Church of Christ, familiar with the main points of the
Gospel, and living in the midst of the ordinary means of light and
grace. Therefore, in interpreting this Epistle, we must hearken,
first, to the Voice of GoD, as it speaks to men through the whole
frame of Nature; and, secondly, to that same Voice as it is heard
in the rites and order of the Church; and any views or expositions
inconsistent with either of these voices, we may, and ought to,
reject. S. Paul, in addressing these persons, appealed to that
knowledge of GOD which may be had from the things that are
made: he also styled them "faithful in Christ."  This should intimate our true course and duty in interpreting his words. He
teaches no new religion; his treatise confirms and reasserts the
Religion of Nature, and adds thereto the power and glory of Divine
Grace. IHle cannot have intended to contradict the convictions of
Humanity, nor yet to impugn the System of the Church of Christ.
What, then, is the subject treated of? It is commonly remarked
that the holy Apostle discusses two topics: Justification by Faith,
and the Catholicity of Redemption. But how does he come to be




INTRODUCTORY REMARKS.                   XV
speaking of those questions? Is there no unity in this composition? Has it no central idea? We suppose that these inquiries
may be answered in the affirmative, and that the whole Epistle is a
development of one thought.
The Letter is manifestly divisible into two Parts. The first eleven
chapters form its doctrinal portion, and the remaining five its
practical part.
The key to the Doctrinal Part is in the eighth chapter. In that
chapter the Apostle speaks of a certain Purpose and Plan of the
Almighty. It is the Plan which is elsewhere mentioned (Col. i. 26;
Ephes. i. 9-11) under the title of a " Glorious Mystery."  It was
conceived from eternal ages; all things temporal have been and are
being made to work gradually toward its accomplishment; and it
has for its end not merely the fortunes and everlasting condition of
men, but those also of ancgels; things in heaven and things in earth
being alike included therein. The Apostle has in other writings of
his, spoken of this Great Mystery as constituting the sum and substance of the Gospel.  In the Epistle to the Romans, he treats at
length of two points in connection with it: viz., of the fact that no
man could merit a share in a blessedness so great, and of the cer
tainty that it is intended to embrace all sorts and conditions of men.
From this point of view, let us take a general survey of the train
of thought.
The Apostle, after customary salutations, announces as his subject the Gospel of Christ.
We know, from other sources, that the final object of the Gospel is as follows: " That in the dispensation of the fulness of the
times, GOD might gather together in One all things in Christ, both
which are in heaven and which are on earth."  This is "the hope
of Tis callino,  and this " the Riches of the Glory of hIis inheritance in the Saints;" this is the manner of that Future which lHe
promises to the suffering world.
But men must feel their unworthiness of the promised mercy, in
order that they may be prepared rightly to embrace the offer. And
therefore the Apostle declares that the Good News is for all mankind, and yet that none are worthy to hear it.
First, lie proves the unworthiness of the Gentiles.  They were
not without knowledge of GOD and of hIis will, for they had the
ligoht of Nature.  But yet they did not live according to their
light.  They lost the idea of GOD; they declined to abominable
idolatry; they sank into the deepest mire of sin.
Secondly, he shows that the Jews were equally undeserving of
this great blessedness which GOD meditates for men. Their means
of knowing the Lord and their duty were greater than those possessed by the Gentiles; for they had a direct revelation, known as




Xvi                INTRODUCTORY REMARKS.
"the Law."  But their System could not save them; for they did
not live up to its terms, nor fulfil its conditions.  And they to sinfiil unwortinness lhad added arrogance and pride; for they had
come to entertain the idea of a debt to them, founded on the fact
that the Aliighty had entered into covenant with their nation;
and thus they had lost the idea of His relationship, as a Father, to
all mankind.
Thus, nlen. in general are proved to be sinful before GOD.  And
theretfore they had no right nor title to  the promisecl  blessing.
Sinlce, tleln, they could not clailn it as a debt, they must be content to receive it as of gvce.  This is the principle on which GOD
must ever deal with us hlis fallen creatures.
The Apostle then proceeds to the cause of this general condition.  etc ascribes that condition to the presence and motions of
Sin; and he traces actual transgression to a radical fault and defect
in HIumaln  Nature, inherited fiolm Adam by carnal descent.
Sinfulness, while it remains, is the barrier between AMan and
GOD. It must be removed before the Great Purpose can be accomplisced.. iAan cannot fi'ee himself from  the plague. I GOD, therefore, has dlesione(l and effected our deliverance, by the Mission of
HIis Son our Lord Jesus Christ.,Clhist is become a Sacrifice for the Sins of all the world, and by
-his tonement,;nporD  the Cross, the orifginal disease of our race
is, as to its guilt, entirely removed: GOD pardons the same
forever.
But the Sin, for which Forgiveness has thus been obtained, must
also be exterminated from  the system.  The same Christ, therefore, having  died for our sins, was raised again for our justification; lie is become a second Head of the human Race; and men
obtain firolm  Hima the principle of a spiritual life, more than sufficient to counteract the principle of death inherited from the First
Adamti; and thereby are they born again to the hope of that
blessed and (lorious Future.
As all thins have been made to work together towards the accomplishmIent of GOD's Eternal. Purpose, so the various dispensations under which men have from time to time been placed, were
intended to prepare the way for their ready acceptance of the Divine System aninounced under the Gospel.  Thus, for example, the
design of the Law of Moses was to expose the sinfulness which it
had no power to remove, and so to lead towards a thankful acceptance of the Great Redeemer, when He should appear.  All, therefore, who, schooled by the bitterness of their spiritual conflicts, will
receive the Gospel, shlall find therein relief and safety; they shall
be made the children of GOD, and freed forever from the bondage
of Sin and Death.




INTRODUCTORY REMARKS.                  XVii
And thus all events of time move slowly but steadily towards
the realization of the Mighty Plan, and towards the ultimate
triumph of the Divine Love.
Such is the general scope of the Doctrinal Portion of the
Epistle. And having thus rapidly glanced at the line of argument
and its results, let us next, by way of completing this introductory
sketch, turn our attention to some leading words or phrases respecting which the popular errors occur.
Three words, especially, need to be understood, before we can
proceed with safety; and those are the three which have been
most misinterpreted: they are Righteousness, Faith, and Justification.
It were a task both long and painful, to enumerate the many
perversions of these words, each characteristic of some comparatively modern Scheme of theology. The writer prefers, therefore,
to state at once the sense of each which -he thinks to be true, as
tested by Catholic Analogy and Consent; and afterwards to notice
some few propositions, which, tested in the same way, are only
partially true, or altogether false.
By Riqghteousness, must be understood, first, the Essential Virtue, Holiness, and Excellence of Almighty GOD. The word is also
used to describe that quality in Man which consists in the presence
of the Holy Spirit. Righteousness and True Holiness are the
same, at last. But in various ways must the term be understood, as applied to GOD, the Immaculate Son of GOD, and to
Man.
By Faith, is meant that act of the human soul, heart and mind,
which looks to God alone, and, rejecting self, intends to render
full obedience to the Divine Will  The term includes whatever
Man must do, for his part, toward securing the salvation offered to
him by Christ; and the faithful are they who comply with the
conditions required of them in the Gospel, whatever those conditions may be.
Juastification, in its widest sense, includes the whole benefit conferred upon men in our Lord Jesus Christ. But it is often used
for some one part of a complete circle of gifts. For it may signify
the first acceptance of the sinner, and therefore, of course, his
pardon; since he must be accounted righteous, and forgiven, before
he can be received into favor. And it includes the idea of a man's
being made that which he is accounted to be; for these two cannot
be disjoined but by a technical quibble. So that to be justified
sometimes means to be forgiven, and sometimes to be made alive
unto GOD through the Spirit; sometimes to be accounted righteous, and sometimes to be made righteous.
And, in addition, let it be noted that the phrase " Justification




XVlll             INTRODUCTORY REMARKS.
by Faith alone" does not express or contain a full account of the
instrumental or conditional means of Salvation under the Gospel;
but that it is a theological definition of the Meritorious Cause of
our acceptance. When it is said that a man is justified by faith,
it is not meant that his act of belief justifies him  or renders himr
acceptable unto GOD>x nor that his faith is solitary in its office,
and has no connection with love, hope, repentance, and obedience; nor that GoD attaches any higher value to our act of believing, than to any other act or acts which men might perform. v But
it is meant that a man is accepted of the Almighty, not in respect of
any thing that he can do, to purchase salvation thereby, but solely
for the sake of our Lord JesusC.hrist.  The phrase is equivalent
to this proposition:-that the Lord Jesus Christ is the only Meritorious Cause of Man's redemption, and that, but for Him and His
work, no man could be saved.
Finally, it is necessary to clear the mind of certain errors, ere
we proceed; and therefore the following propositions are noted, as
being at once, for the most part, popularly accepted, and, at the
same time, false. Some of them are false absolutely; the rest are
false through defect.
Ist. That Justification means only Forgiveness:.2d. That to be justified means to be accounted righteous, but
not to be made so:
3d. That Justification and Sanctification are so essentially different as that they ought never to be confounded:
4th. That the only Righteousness which Man needs is the Righteousness of our Lord Jesus Christ, which, by a fiction, is supposed
to have been rendered by us; and that we are accepted on the
score of that Righteousness so imputed to us:
5th. That Faith is the active instrument towards our acceptance
with GOD, and that it is, in its own sphere, the cause of Man's
Justification:
6th. That the Faith required of us unto salvation is, the certainty that we shall be saved:
7th. That whosoever firmly and without doubt believes that he
shall be saved, will certainly be saved:
8th. That a man's works contribute nothing toward his justification:
9th. That when it is said that a man is justified by faith only,
all other acts, instruments, and means are thereby excluded from
the process:
10th. That men could not be saved under the Law, because the
Law requires a perfect and absolute obedience:
11th. That the Faith and the Works of the Gospel are essen



INTRODUCTORY REMARKS.               XiX
tially distinct; and that Righteousness and Morality are two different things:
12th. That GOD'S Election and Predestination do not contemplate the whole human race, but that they are limited, individual
and absolute, instead of being general and conditional.
From these, and all cognate errors, may the Lord, in His Mercy,
deliver His Church! And may He bring us back to the ground
which we have lost, turning the hearts of the children unto the
fathers, and so vindicating Religion from the contempt into which,
fi wh the multiplied arts of the Adversary, she has been suffered
to fall! And humbly imploring the Divine Blessing, let us proceed to the study of this venerable and satisfying portion of the
Word of Truth.








PART FIRST.
THE DOCTRINAL PORTION OF THE EPISTLE.
CHAPTERS I. TO XI. INCLUSIVE.








section  ofirvt.
onflictioon  of Sin.,
(6tatR xi. brne ts:, tor dapter  i tii,  re T.)








C O MMENT ARY.
THE APOSTOLIC SALUTATION,
AND INTRODUCTORY REMARKS.
(CHAPTER I. 1-15.)
1. Paul, a servant of   1. Literally, a called apostle: and
Jesus Christ, called to see i. 7, where the Romans are spoken
ted unto the gospel ara-f of as " called saints." The Jews were
GOD.               inheritors of GoD's promises, and had
a birthright; but the Gentiles were
called to that which they possessed not before: compare
Ephesians ii. 11, 12, 13.
" Separated," &c. Set apart for the work of preaching
the Gospel.
2. The Apostle would show the
2. (Which he had Jewish converts at Rome, that he repromised afore by his verences and devoutly receives the
prophets in the holy Scriptures of the fathers: and also
scriptures,)       that the Gospel System had been, from
the first, intimated in those writings.
3. Concerning his  3. The Jews had a double tradition;
Son Jesus Christ our that Messiah should be the Son of
Lord, which was made David, and that he should be the Son
of the seed of David
according to the flesh; of GOD: yet they knew not how to
reconcile the two articles of their belief: (See S. Matt. xxii. 41-46.) But the Apostle shows,
that Christ was the Son of GOD from the first, and that
by entering into David's line, He became David's son as
to His Human Nature.
4. And declared to   4. "With power:" an adverbial
be the Son of GOD with form, "powerfully," i. e., with manipower, according to the festations of GoD's direct agency.
Spirit of holiness, by   "Spirit of Holiness."  1st. It has
the resurrection from been thought to mean the Holy Ghost,
the dead:         and then it must be understood, either
1




2             THE APOSTOLIC SALUTATION.
" according to the predictions of the Holy Spirit in former
times," or else, "according to the miraculous operation of
the Holy Ghost after the Lord rose from the dead." But,
2dly, and better, it has been understood to mean, Christ's
glorified Humanity; and then there is expressed a contrast between " the Flesh," or that Body of Suffering and
Death in which He dwelt among us, in great humility,
and "the Spirit of Holiness," or that Body of Immortality and Excellent Glory in which He rose, and ascended,
and shall return to judgment.
"By the resurrection."  For Christ's Exaltation dates
from Easter-Day.  And again, the Apostle would remove,
by mention of the Resurrection, the offence of the Cross.
5. By whom we have   5. "Grace and apostleship:"  disreceived grace and apos- tinct thoughts; the personal gift, and
tleship, for obedience to the official.
the faith among all na-   "For obedience," &c.  To make,
tions, for his name:
6. Among whom are in all nations, converts to the faith,
ye also the called of who shall,by holy obedience, show its
Jesus Christ:       power.
7. To all that be in   7. " Rome:"  the capital of the
Rome, beloved of GoD, world  and  seat of empire.  The
called  to be saints: world  and  seat of empire.   The
Grace to you and peace faithful there, though not much obfrom GOD our Father, served by others, were, to Christian
and the Lord Jesus eyes everywhere, objects of great atChrist.             tention.  The faith of the Church at
8. First, I thank my Rome was celebrated  either from its
GOD  through  Jesusome was celebrated
Christ for you all, that great vigour and clearness, or from the
your faith is spoken of large numbers who professed it.
throughout the whole   " Called to be saints."  The term
w9orld.             saints in the New Testament gener9. For Gm iserve ally expresses what men are by vocawith my spirit in the tion, rarely what they are in characgospel of his Son, that ter.
without ceasing I make   " Grace  and Peace."   Pass not
mention of you always carelessly by these words: their meanin my prayers;.s                      theien
10. Making request, ilg is deep; the gift of the Holy
if by any means now Spirit, and its result.
at length I might have   10. This Epistle was probably writa prosperous journey ten during the three months mentionby the will of GOD to ed in Acts xx. 3.
come unto you."   See 1 Cor.
11. For I long to see 11. "Spiritual gift." See 1 Cor.
you, that I may impart xii., xiii., xiv., on this mysterious sub



CONVICTION OF SIN.                  3
unto you some spiritual ject.  The Churches differed greatly
gift, to the end ye may in respect to these Charismata; they
be established;
12. That is, that I were most abundantly poured upon
may be comforted to- Corinth and Galatia. As evidences
gether with you by the of the power of the Gospel, the Aposmutual faith both of you tle would have imparted them to the
and me.             Romans
13. Now I wouldnot         s
have  you  ignorant,  12, 13. "Alius longe stilus est aposbrethren, that often- tolicus, atque Curiae papalis Romance."
times I purposed to (Bengel.)
come unto you, (but   14. "Greeks and Barbarians:" a
was let hitherto,) that phrase including all the Gentile world.
I might have some fruit In those days, all were called barbarians
among you also, even In those  ays, allwere alledbarbaran
as amongother Gentiles. who were unacquainted with the lan14. I am debtor both guage and literature of Greece.  (See
to the Greeks, and to Acts xxviii. 2, 4.)  But nothing conthe Barbarians; both temptnous or offensive was intended
to the wise, and to the.
unwise.             in the use of the term: no doubt the
15. So, as much as in Apostle here applies it to the Romans,
me is, I am ready to
preach the gospel to   The Apostle now proceeds to state
you that are at Rome the subject of the present Epistle, and
to open that subject in order, beginning with the work of convincing all mankind of their
state as sinners before GOD.
SECTION FIRST.
(CHAPTER I. VERSE 16 TO CHAPTER III. VERSE 20.)
CONVICTION OF SIN.
16. For I am  not   16. "Not ashamed."  (See Gal. vi
ashamed of the gospel 14.) If the Gospel had been an earthof Christ: for it is the ly power, it would have been justly
power of GOD unto salvation to every one that contemptible for its weakness: had it
believeth; to the Jew been a human theory, it would have
first, and also to the been worthy of rejection for its want
Greek.              of system  and philosophic arrangement. But it was neither of these; it was "' the power of
GOD."




4                  CONVICTION OF SIN.
"The Power of GoD:" a way in which GOD acts with
power; a powerful instrument in His Hand for saving men
from sin, sorrow, and death; and intended, not for a class,
but for all the world. " To the Jew first," by inheritance
and covenant right, but " also to the Greek."
Observe, that a complete and comprehensive SYSTEM is
spoken of; and every thing which follows in this Epistle, and
all that is said elsewhere in the Scriptures, concerning the
Gospel, must be understood as of that System, whatever it
be.
Remark, also, that in the New Testament there is not to
be found, in any one place, a full account of this Divine
SYSTEM of which we speak. Its Nature, its Design, its Organization, its Government, its Laws: we come to know all
these by hints, or partial statements, here and there; by
inferences from what is written; by traditional information. GoD's plan of Redemption is worthy of Himself, and
it is complete and divine, both in the inner Spirit and in
the outward and visible Framework.
17. For therein is  17. "Therein:" i. e., in the great
the righteousness of System already mentioned.
GoDrevealed from faith   The 17th and 18th verses may be
to faith: as it is writ- taken together; there is a parallelism
ten, The just shall live between them.  A twofold revelation
by faith.
18. For the wrath comes to us, through the Gospel: 1st,
of GOD is revealed from that of GOD's righteousness; 2d, that
heaven against all un- of His wrath.  Ifere, also, are congodliness and unright- trasted the righteousness of GOD, and
eousness of men, who the unrighteousness of men; and this
hold the truth in un- will aid us in determining what is
righteousness;                      determining
19. Because  that meant by the former term.
which may be known   The  question, then, which  first
of GOD is manifest in arises is: What is here meant by the
them: for GOD hath Righteousness of GOD?  Some have
shewed it unto them.  said that it means "GoD's method of
justifying the sinner." But there is a far more profound
and a worthier meaning, in which the narrower one is contained; that it signifies " GOD's Essential and EternalHoliness." And why should we stop at lesser senses, when
this, the broadest at once and the simplest, presents itself
so naturally to the mind and heart?  The Apostle's
thought seems to be as follows: " That the great and glorious Righteousness of GOD, with which our unrighteous



CONVICTION OF SIN.                5
ness lies in such unhappy and hopeless contrast, is brought
to light and made more clearly known to the darkened intellect of man, through the Gospel."  And why should
this be done  Because man, as created in GoD's Image,
once partook of that Righteousness; because he lost the
gift through the fill; because he cannot be happy until he
regain it; because it is the design of the Gospel to make
him once more a partaker thereof. It seems as though
nothing short of this meaning can suit the grand Exordial
Announcement of the Apostle. And the lesser thought is
included in the greater. The phrase, " GOD's method of
justifying the sinner," if it mean any thing, means naught
less than " GoD's method of restoring man to his lost estate, through forgiveness of all his sins, and spiritual sanctification, and bodily redemption in the resurrection at the
last day."  But these are the ends for which GOD's Nature
and Relations to us are revealed.
Let us, therefore, take the word " Righteousness" to
mean what it means in Phil. iii. 9, and in this Epistle, iv.
3, 5, 6. And, generally, whenever we are in the face of a
great thought, let us rise at once to the highest conception
of it which we can find in our minds.
17. " From faith to faith."  In the Gospel it is revealed
"to faith" (i. e., to be believed by men for their good), that
the Almighty will confer the gift of righteousness as " from
faith" (i. e., as attainable by men from or through implicit
reliance on Him). The Righteousness which GOD gives
"from  faith" (or, by means of faith), is revealed "to
faith" (or, to be believed).  So Marriott, on this verse.
" As it is written," &c. By this quotation from tIabakkuk ii. 4, the Apostle anticipates a thought, afterward
developed at length, that GOD has had but one way of saving men from the very first, i. e., for the merit of CHRIST,
and by the road of faith and trust.
18. " From  Heaven."  A phrase used to enhance the
awfulness of the thought.  "Hoc majestatem  irati Dei
significat, oculunique videntenm, et irse latitudinem: quicquid sub ccelo est, et tamen non sub evangelio, sub ira est."
" Who hold the truth in unri.hteousness:" who, having
means of knowing what the truth is, do not live according
to their light, but continue in sin.
Here is a transition: the holy Apostle goes on to show,
1st, that the Gentiles were justly obnoxious to this wrath




6                   CONVICTION OF SIN.
of GOD, and this continues to be his subject throughout the
first chapter. We need not dwell long on these verses.
The picture is horrible, but easily understood.
20. " The invisible things of Him,"
20. For the invisi- are explained to be "His eternal Powble things of him from er and Godhead."
the  creation of the   " From the creation of the world,"
world are clearly seen,
being understood by i e., from the very beginning; from the
the things  that are very first.
made, even his eternal   " Are clearly seen." Men may learn
power and Godhead; of GOD by study of His works.  In
so that they are with- fact, there are three ways in which
21. Because  that, GOD makes Himself known to us:
when they knew God, 1st, through the Consciousness; 2dly,
they glorified him not through the Natural World; and 3dly,
as GOD, neither were through His Son.  It is one and the
thankful; but became same Go who showeth Himself in all
vain in their imagina- same GOD who soweth  Himself on all
tions, and their foolish these ways; but there is no completeheart was darkened.   ness in the former two, and they are
22. Professing them- meant to lead unto the third and final
selves to be wise, they one. Yet, for all that we have known
became fools, 
be23. And changed fools, through them, we are accountable;
23. And  changed
the glory of the uncor- we shall be judged  according to our
ruptible GOD into an light.
image made like to cor-   21. " When they knew GOD," when
ruptible man, and to they had opportunity and means of
birds, and four-footed knowin  Him.
beasts, and  creeping knowing  im.
things.                22. " Professing  themselves," &c.
24. Wherefore GOD Either, considering themselves to be
also gave them up to really wise; or else, feigning wisdom
uncleanness  through with a sordid view to gain.
the lusts of their own
hearts, to  dishonour   The Apostle now traces the progress
their own bodies be- of Idolatry in the ancient world; its
tween themselves:    root is defective knowledge of GOD, and
25. Who  changed therefore, until Christ was revealed,
the truth of GOD into a and GoD in Christ the world was espelie, and worshipped andst, the world was espeserved  the  creature cially prone to that downfall.  If man
more than the Creator, does not worship GOD as GOD, he is left
who is blessed for ever. to himself, and departs by degrees from
Amen.               that GOD in whose Image he was made.
26. For this cause And thenfollow  by necessary conseGOD gave them up un-, by necessary conseto vile affections: for quence, the evils here described.  For
even their women did man is " the image and glory of GOD,"




CONVICTION OF SIN.                    7
change the natural use (1 Cor. xi. 7.); but GOD'S Image caninto  that which  is not be duly honored where GOD is not
against nature:      honored.  Self-respect and  duty  to
27. And  likewise  honored         Self-respect  and
also the men, leaving others, growfrom the knowledge and
the natural use of the love of GOD.
woman, burned in their   23. There is a descending climax
lust one toward anoth- here.  In  addition to the kinds of
er; men  with  men  d.
working that which is idolatry here mentioned, they went on
unseemly, and receiving to worship imaginary monsters, formed
in themselves that rec- of divers incongruous parts: remark
ompence of their error the bird-headed deities of Egypt, and
which was meet.      consider those fruits of a loathsome
28. And  even  as
they did not like to re-  yncreism, the  centaur, the   ertain  GOD  in  their maid, &c.
knowledge, GoD gave   24. Sin has, as its punishment, 1st,
them over to a repro- physical miseries, and 2dly, vindictive
bate mind, to do those justice.
things which are not  s
convenientf            28. " Reprobate:" a mind which is
29. Being filled with thoroughly perverted, which approves
all unrighteousness, for- the things which it ought to disapnication,  wickedness, prove, and abhors those things  in
covetousness,mnalicious- which it should delight.
ness; full of envy, murder, debate, deceitnvy, mur- We will not enter more particularder, debate, deceit, malignity; whisperers,   ly on the examination of these misera30. Backbiters, ha- ble details: but this is a true picture
ters of GoD, despiteful, of Man when he casts off from GOD.
proud, boasters, inventors of evil things, disobedient to parents,
31. Without understanding,   covenantbreakers, without natural affection, implacable, unmrerciful:
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.




8                OONVICTION OF SIN.
(CHAPTER I.)
THE Apostle has now laid down these propositions:
(a.) That the subject of his letter is the Gospel of Jesus
Christ;
(b.) That it is a System in which GoD acts with power unto the salvation of men;
(c.) That it is effectual to those who believe in it, and
accept its terms;
(d.) And that the mercies which it bestows are unmerited by mankind.
He has then proceeded to his proof of the last proposition, and, beginning with the Gentiles, he has shown that
they deserved punishment, because, although they knew
GOD and His will, they did not live according to their
light, but, lapsing into wilful ignorance, declined into all
abomination of life and ways.
The Apostle presents the case of the Gentiles first, as
being the simpler; and because he would not too early
arouse the suspicions or incur the cavils of the Jews; and
also because the Gentiles had less light than the Jews, and
he would open the subject, logically, from the beginning.
But he has said that the Gospel is necessary for all, he
must therefore convict the Jews, and this he does in chapters ii. and iii.
He charges the Jews with being also under sin, and guilty before GOD. But they, for their part, are supposed to
urge or offer two excuses or apologies, whereby they fain
would shield themselves: the 1st of these he answers in
chap. ii, and the 2d in chap. iii.
Let us consider these arguments in order, before we proceed to a literal comment on the text.
The Jew, representative of his race, would speak to the
Apostle on this wise:
"What you have said of the condition of the Gentiles
is true; they are undoubtedly exposed to the fulness
of the Divine wrath. But we, the Israel of the Lord,
are safe. The System under which we live is one of
covenant with GoD; there is attached to it a debt. He
has entered into agreements with us, and those agreements are perpetual; they are sealed to us and they
shall not pass away. In our Law, in our Covenant Privi



CONVICTION OF SIN.              9
leges, in our Ritual acts and obligations, all of which we
punctually fulfil, we remain secure. And so, we need not
this Gospel of which you speak."
That this was, in substance, the popular and prevailing
idea among the Jews, we know from all that has come
down to us, respecting their acts and their history. But
the Apostle replies in a simple line of argument, which at
once commends itself as conclusive to the mind and the
common sense of men. His thought seems to run on this
wise:
"GOD is just. As a Judge, He must be one of perfect
equity: He must reward the good and punish the bad. He
must judge men, not according to arbitrary distinctions or
capricious favouritism, but on principles eternally the same;
not according to formal outward conditions, but according
to their works and their character. And He must also
take into account the extent of each one's knowledge and
the advantages which each has enjoyed. These are universal convictions of the human heart.
" Now you Jews have had, what the Gentiles had not, a
direct revelation. You have had more light and higher
privileges. They had the teachings of Nature, but you
have the Written Law. And yet you have done no better,
with all your advantages, than they: for you, who judge
them, have done the same things which they did. Therefobre, are ye also guilty."
This is the line of the argument.
The Gentiles are judged and condemned, because they
did not live up to what they knew. They could not plead
ignorance, in extenuation of their faults; for they were not
left in total darkness, and they ought to have obeyed as far
as they could see.
The Jews are judged and condemned, because, having
more light and knowledge than the Gentiles, they remained, morally, on a par with them. They could not recur to the privileges of the System under which they lived;
because GOD is righteous, and will judge all men according to their works.
Hence, the need of the Gospel as a means of saving both.
Thus baffled, the Jewish interlocutor or apologist proceeds, in a querulous strain (iii. 1), to demand wherein
consists the advantage of being a Jew, &c.
To which the Apostle replies, that the advantage was
1*




10                CONVICTION OF SIN.
great, because the Jews were intrusted with the oracles of
Gon and the fuller knowledge of HIis Nature and His
Will.
Whereupon, the Jew, after some more captious speech,
takes this position; that since the oracles had been taken
from his people, and given (according to the opponent's theory), to all the world, their unfaithfulness had proved an essential service to mankind, and their errors and faults had
become the cause of introducing the nations to all the privileges which were once exclusively their own. Nay, more,
GOD manifests His Righteousness to men, on occasion of
their unrighteousness, and the latter becomes a kind of occasional cause of the former. Why then this stern denunciation, either of Gentile or of Jew? and why this Divine
indignation against a course which seems to have resulted
in good?
To which the Apostle at once replies: That would be to
sanction, by implication, the damnable tenet that it is
right to do evil that good may come. And since the Jew
is reduced to cavils, and to principles abhorrent to the
lMoral Sense, the argument may be regarded as complete,
and the charge is re-asserted:
" All the world is become guilty before God (iii. 19).
To proceed to the examination of the text.
1. Therefore thou art   The Jews are addressed, through a
inexcusable, O  man, supposed individual of their number.
whosoever thou art that BBut yet, what is said is universally
judgest: for wherein true: "They that sin, thougch they conthon. judgest another, dm  it
thou cojudgest othy- demn it in others, cannot excuse themself; for thou that judg- selves, and much less escape the judgest doest the  samne ment of GOD, whether they be Jews
things.            or Gentiles."
" Judge": i. e., censoriously condemn.
" Wherein," &c. lHe who presumes to find fault with
the acts of his neighbour, admits on his own part a knowledge of the Moral Law concerning Right and Wrong; if
then he err, he is self-condemned.
2. But we are sure  2. " We are sure:"  we know;
that the judgment of none can doubt; all must admit, that
GOD is according to GOD is a Judge of perfect equity and
which  coagmmint  such truthfulness.  Remark how the Aposthings.            tle appeals to the common sense of
3. And thinkest thou mankind' and shall we admit inter



CONVICTION OF SIN.                   11
this, 0 man, that juldg- pretations elsewhere which contradict,
est them  which do if they do not outrage, that universal
such things, and doest conviction?
the same, that thou
shalt escape the judg-   4. "The riches of His goodness:"
ment of GOD?        i. e., His richly abounding goodness;
4. Or despisest thou an amplification very common in Hothe riches.of his good- ly Scripture, and  especially in  S.
ness and forbearance       s Epistles.
and long-sufferinfg; not Paul's Epistles.
knowing that tle good-   5. " Day of wrath."  Observe how
ness of GoD leadeth frequently the Apostle speaks of the
thee to repentance?   last Judgment (for instance, Acts xxiv.
5. But  after thy 25, and xvii. 31), and how practical a
hardness and impeni- character this gives to his writings
tent heart treasurest character this gives to his writings.
up nuto thyself wrath The " DIES IRnE," the great test and
against thel dly of wrath proof of each man's work!
and revelation of the   6-11. Verses of great importance.
righteous judgment of They  are sufficient, alone, to destroy
6. Who will render the Solifidian and Antinomian schemes
to every man according in all their parts.  The last Judgment
to his deeds:        is spoken of, and the works of men
7. To them who by are declared  to  be the ground  of
patient continuance in GOD'S acceptance or rejection of them.
well doing seek for glory and honour and in- No  one can  mistake the Apostle's
mortality, eternal life: meaning, nor will subterfuges avail:
S. But unto  them he speaks strong common sense, and
that are contentious, addresses the convictions of all men;
and do not obey the but the whole scheme of Imputed
truth, but obey unriughteousness, indligna- Righteousness, and of a mental sentition and wrath,      ment or conviction to be accepted in
9. Tribulation and lieu of active obedience, must be felt
anguish, upon  every as utterly inconsistent with these versoul of man that doeth
evil, of the Jew first, ses.  Let us find in them  a clue to
and also of the Gentile; what comes after; let no interpreta10. But glory, honour tion of any other part of the Epistle
and peace, to every man be tolerated, which  does not easily
that worketh good, to and naturally harmonize with these
the Jew first, and also
to the Gentile:      expressions.
11. For there is no   13engel beautifully  remarks, that
respect of persons with " eternal life" (verse 7) is an accusaGOD.                 tive, governed by " will render" (verse
6); but " Indignation and wrath," &c., &c. (verses 8, 9),
are not accusatives but nominatives; as if the Apostle
refrained from  speaking  of GOD as the inflicter there



12                 CONVICTION OF SIN.
of: "Hiorruit Paulus expresse dicere, Dens reddet iis,
qui sunt ex contentione, mortem sive oeternam perniciem:
quare eain rem conscientiae peccatoris ex antitheto praecedente subaudiendam relinquit:' Reddet' —non sane vitam  meternamn! sermonemque fleetit adea quae sequuntur."
12. The Apostle having remarked
12. For as many as that GOD Almighty is no respecter of
have sinned without
law shall also perish persons, goes on to show in this and
without law: and as the following verses, that He judges
many as have sinned in and punishes or rewards men accordthe law shall be judged ing to the privileges they have enby thelaw;         joyed and their means of religious
improvement.  See 1st Corinthians, ix. 20, 21, for the
meaning of " in the law," and " without law:" it means,
to express the state and condition of Gentileismn and
Judaism  respectively.  "In the final decision, the obligation of the Israelites to obey the law under which
they lived shall have its due influence, as shall also
that of the Heathen to obey the law of nature, suggested
by conscience and reason or traditionary revelation. Inl
a word, the state of each man shall be determined
with reference to his situation and advantages."  (Turner.)
(13. For not the   13-15. In these verses the Apostle
hearers of the law are follows out the thought just expressed.
justbefore GoD,but the Those shall be accepted with GOD
doers of the law shall (justified) who are sincere, and do
be justified.
14. For when the their best to serve Him.
Gentiles, which have   14. " The  Gentiles:"  leave out
not the law, do by na- the article; when  any Gentile, or
ture the things con- Gentiles, &c.
tained in the law, these,  "s The Law: "'. e., the written Law
having not the law, are.    ta
a law unto themselves: which the Jews had.
15. Which shew the   " By nature:" i. e., in their Genwork of the law writ- tile condition, without any more direct
ten in their hearts, their revelation than that which may be
conscience also bear- had from the Consciousness and the
ing witness, and their   al world.
thoughts the mean- natural world.
while accusing or else   " Do the things:" i. e., do really
excusing one another;) fulfil the same duties toward GOD
and their neighbour which are contained in the revealed
law as precepts of religion.




CONVICTION OF SIN.                  13
"Having not the law:" although they have no direct
revelation.
"Are a law," &c.: i. e., these convictions take in them
the place of a direct revelation, and they are approved of
GOD accordingly if they follow them.
15. "Which shew:" to themselves, to others, and to
GOD.
"The work of the Law:" the efficiency and reality of
that Rule of Morality which is eternal in itself, and which
GOD made more clearly- known through the Mosaic dispensation; the Gentile who really tries to do right shows
that a Moral Law is deeply stamped on his nature, whether
he knows aught of it directly or not.
The whole idea is, that " if individuals among the Heathen,
living without the advantages of a direct revelation, do in
this their natural condition endeavour to live agreeably to
the divine law, their own reason and conscience being their
governing principle, they show that this law is really their
inward guide, though imperfect, and consequently leaving
them in a state of indecision, their reflections alternately
accusing or apologizing."  (Turner.)
GoD shall judge the se-   One remark more on these verses.
crets of men by Jesus The advocates of the theory of ImChrist according to my puted Righteousness can only avoid
gospel.             the difficulty of the passage by sup17. Behold, thou art posing that it is all hypothetical lancalled a Jew, and rest- p   t
callest in the  law, and rest-uage   But this is a weak and foolest in the law, and ruage.
makest thy  boast of ish gloss.  The Apostle's language is
GOD,                not hypothetical: there were Gen18. Andknowest his tiles, and there always have been, in
will, and approvest the all systems, men, who, living up to
things that are more
excellent, being instruc- what they knew, pleased GOD, and
ted out of the law;  were accepted with Him.  This pas19. And art confi- sage does not enter into any theologident that thou thyself cal inquiry into the status, or the
art a guide of them wlind, cause: it is simple speech to ordinary
a light of them which minds.  It means in
are in darkness,    minds.  It means, in short, that a sin20. An instructor of cere Gentile is better than a hypothe foolish, a teacher of critical Jew.
babes, which hast the   16.  This must be connected with
form of knowledge and       1  the intervening verses being
of the truth in the law. verse 12, the intervenig verses being
21. Tliou therefore parenthetical.  "Gospel:" The  anwhich teachest anoth- nouncement of a Judgment to come,




14                  CONVICTION OF SIN.
or, teachest thou not is a leading  part of the  Gospel;
thyself?  thou  that therefore, it does not change any of
preachest a man should the previous conclusions of men on
not steal, dost thou the previous conclusions of men on
steal?               that subject.
22. Thou that say-   17. "Art called."  It was counted
est a man should not a very honourable title.
commit adultery, dost   "Boast:" as though GOD were thine,
thou commit adultery? and thou G
thou  that  abhorrest and  thou GoD's own.
idols, dost thou corn- 21-23. Evidently this is a charge
mit sacrilege?      which they dared not deny.
23. Thou that mak-   24.  See Isaiah lii. 5. Ezek. xxxvi.
est thy boast of the law, 20.  This expression reveals a state of
through breaking the
law dishonourest thou morals little, if at all, better than that
GoD?                 of the heathen: even they observed
24. For the name and remarked on the inconsistencies
of GOD is blasphemed and irregularities of the so-called Peoamong  the  Gentiles pie of GOD
through you, as it is pie   GOD.
written.               25-29.'Circumcision,"  in verse
25.  For  circum- 25, means, a Jewish state or condicision verily profiteth, tion;  "uncircumcision,"  a Gentile
if thou keep the law: state.  In verse 26, " the uncircumbut if thou be a breaker cision    meas  the  ucircumcised
of the law, thy circum-        means  the  uncircumcised
cision is made uncir- man.
cumcision.             27.  "By nature:" in his natural
26. Therefore if the condition.  "' By the letter and ciruncircumcision   keep cumcision:" an idiom  of the Greek
the righteousness of the    e;  compare 2 Cor. ii. 4, v.
law, shall not his uncir- language; compare 2 Cor. ii. 4, v.
cumcision be counted 10; and Hebrews ix. 12. It means,
for circumcision?    in these cases, "in," or' with," ex27. And shall not pressing condition: and here it siguncircnmcision which nifies,' although enjoying the advanis by nature, if it fulfil
the law, judge thee, tages of the letter," &c.
who by the letter and   The Apostle, in these verses, means
circumcision dost trans- to say, that the Gentile, who, although
gress the law? ii    he have no direct revelation to guide
28. For he is nota him, nevertheless fulfils the will of
Jew, which is one outwardly; neither is that GOD, SO far as he knows it, is in a
circumcision, which is better and more hopeful state than
outward in the flesh:  the Jew, who, in spite of his advan29. But he is a Jew, tages, continues in wilful transgreswhich is one inwardly; sion. The Apostle is not using hypoand circumcision is that spostle s               not using hypo
of the heart, in the thetical language, nor supposing a
spirit, and not in the case for the sake of argument. In this




CONVICTION )F SIN.               15
letter; whose praise is passage, and generally throughout the
not of men, but of GoD. Epistle, we should take what he says
in its natural sense. Thus, when he speaks of fulfilling
the law, he cannot intend a perfect and absolutely faultless obedience; for no one ever rendered such. GOD requires such an obedience of none of us; He does not comnmand impossibilities.  He never, at any time, made perfect obedience the condition of the sinner's salvation. He
requires of us a sincere service according to our abilities:
and they who render it will be accepted.
1. What advantage   It were better that no break were
then hath the Jew? or made here, and that the commencewhat profit is there of ment of another chapter were overcircumncifsion?   looked. For this is the remark of the
2. Much every way:
chiefly,  because that Jewish objector; a kind of petulant
unto them were com- conclusion from what has been said.
mitted the oracles of Convicted by the conscience, the other
GoD.               party loses his temper, and impatiently asks, What then is the good of being a Jew?  To
which the Apostle replies, that the advantage was great
in the mere possession of their privileges: for apart from
the use which we make of GoD's gifts, we ought to be
thankful for their possession. The Knowledge of GOD is
the Light of the World, and the hope thereof; and all
GoD's plans are working toward the restoration and
recovery of mankind: in their accomplishment He unveils
His face by degrees, and, as ages move on, reveals Himself more and more clearly.  It is, then, a high and glorious privilege to hold an advanced place in the line of this
development, and to be intrusted, as were the Jews, with
the charge of the preservation and transmission of any
part of the sacred trust of Divine Knowledge.  The same
objection urged by the Jew, might be urged to-day, as
against the value of Christianity: if the heathen, by living
according to their light, may be acceptable to GOD, where
is the use of *converting them to Christianity? If they can
be saved without hearing of Christ, why preach Him to
them at all? But how futile and absurd such a thought!
Spite of all the danger accruing from increased responsibility, who would not rather be a Christian than a
heathen? Besides, among the Jews many may have been
led to GoD by the greater power of the light in them:
and life in the world to come may be more excellent by




16                 CONVICTION OF SIN.
how  much  better foundation  there  was laid in this
world.
3. For what if some   The train of the Apostolic thought
did not believe? shall continues thus: the infidelity of great
their unbelief make the numbers can in no way affect the
faiecth? oeneral order and progress of GOD'S
4. GOD forbid: yea, designs.  His faith, pledged to mlanlet GOD be true, but kind, shall stand the same, whatever
every man a liar; as it man may do: His promises and callis written,  That thou ingo are facts about which there is and
inightest be justified in
thy sayings, and might- shall be no change; therefore the
est  overcome  when carelessness, the sin, the unworthithou art judged.    ness, of His people the Jews, can
never change the state of the case, nor lead us to distrust
His perfect fidelity and truthfulness, nor weaken His hold
on our submission and His claim to our affectionate service.  Be the consequences what they may to men, GOD'S
word shall never be distrusted nor disregarded: He is
ever one and the same: and if judged, He will always
have the advantage.  To the Jews were confided the
Divine oracles: it was a great and glorious privilege.
They proved themselves unworthy of their trust: be it
so! GOD'S plans are not changed; His designs shall be
accomplished; His Truth shall stand, though not only
Jews, but all, proved faithless: His faith pledged to the
whole race, Gentile and Jew alike, shall be kept. (Cf.
G(en. iii. 15, xv. 5, xxvi. 4, &c., &c.)
5. But if our un-   The next question is evidently prorighteousness commend pounded from  some such conclusion
the  righteousness of in the mind as this: That in conseGOD,what shall we say? quence of the faithlessness of a certain
s  GODt   unrighteous part of mankind, GOD's ilercy had
who taketh vengeance?
(I speak as a man.)    become more widely known.  Hence
6. GOD forbid: for it is argued by the supposed objector,
then how  shall GOD thus: If our iniquities have, Provijudge the world?    dentially, become the means of introducing this wide and comprehensive  Gospel System,
wherein the Righteousness of GOD is commended to men,
(why should He take vengeance on us? Does there not
appear to be a certain unfairness in it?)  This would be
the thought, were it carried out: but the Apostle anticipates the objection, and says that to charge GOD with injustice for taking vengeance on unrighteousness, is to




CONVICTION OF SIN.                 17
destroy all hope of a Judgment and final vindication of
the right. If it were held that sin is not sin, because, in
the order of GOD'S moral government, He is able to turn
it to good account, all distinction between Right and
Wrong, and all judgment between them, would be at an end.
The same objection is more formalFor if the truth ly and nakedly made: " Why should
abounded through my I, the Jew, be condemned and punlie unto hisglory; why ished, if, through the unfaithfulness
yet alm I also judged as which you charge upon me, GOD's:a sinner?         power, truth, and salvation have been
8. And not rather,
8.(as we be slandtherou so much more abundantly set forth
reported, and as some among men.  You say, thatin conseaffirm  that we say,) quence of our sin, mercy has been
Let us do evil, that shown to the Gentiles.  Well, then,
good maycome? whose if we had been faithful, the Gentiles
damnation is just.  would not have been called.  Good
has come from our disobedience.  Why punish us?"
To which the Apostle instantly replies: Such a view, if
correct, would exhibit us as holding the principle that the
end sanctifies the means, and that men may do evil in order that good may result: which principle is abominable,
and the holders thereof are obnoxious to just condemnation.
In order that this passage may be the more clearly understood, from verse 1 to verse 8 inclusive, let it be arranged in the Dialogue form: its parts will then fall into
order as follows:
Jewish objector.-What advantage hath the Jew? or
what profit is there of circumcision?
Apostle. —Much every way, &c. (through verse 4).
Jewish objector.-But if our unrighteousness commend
the righteoutsness of GOD?
Apostle. —What shall we say? &c. (through verse 6).
Jewish objector. —If, then, the truth of GOD, &c. (through
verse 7).
Apostle.-Would not thliS 1b  the same as to say, &c.
(through verse 8).
9. What then? are   The objections having been made
we better than they? and answered, the Apostle resumes
No, in no wise: for we the  general subject.   The  charge
have before  proved against the Jews, which le had albotb Jews and Gentiles,    t
that they are all under ready made, he now establishes and
sin;                substantiates by the evidence of their




18                  CONVICTION OF SIN.
10. As it is written, ownI sacred writings, which set forth
There is none righteous, the national degeneracy.
no, not one:           9. " Proved:" Better to render it
11. There is none
that   understandeth, " charged."
there is none that seek-   " Under sin:" Under the dominion
eth after GOD.       and rule of sin.
12. They are all gone  11. " Unlderstandeth"-"  seeketh."
out of the way, they are  12-18. These expressions it is best
together become un- to understand, as having been collectprofitable; there is none
that doeth good, no, not ed firom  divers parts of the Holy
one.                 Scriptures, not as quoted from  one
13. Their throat is place.
an open sepulchre; with
their tongues they have          has adduced these testimoused deceit; the poison          has adduced these test
of asps is under their nies against the Jews alone: the Law
lips:                is the accuser of the Jew; Nature
14. Whose mouth s condemns the Gentile.  Take the first
full of cursing and bit- half of verse 19, as a comment on all
15. Their feet are that lie has just said, and the second
swift to shed blood:   half as the grand conclusion from all
16. Destructionanid that he has written thus far; it is a
misery  are in their summary of the whole section from
17. w ays:of the 17th verse of chapter 1.  This is
peace have they not the proposition which, in that verse,
known:               he set himself to prove.
18. There is no fear
of GOD before their
eyes.
19. Now we know
that what things soever the law saith, it saith
to them who are under
the law: that every
mouth may be stopped,
and all the world may
become guilty before
GOD.
And there and thus the First Section of the Epistle ends.




zartion  rerollb.
Zaluation  bV  (raut, tt)rougl) faith;
(Itaptcr ii. brste 2, to  tapitcr ib. bret 2g.)








SALVATION BY GRACE, THROUGH FAITH.       21
SECTION SECOND.
THE Apostle, having completed the work of convicting
both Gentiles and Jews of sin, proceeds to speak of its
remedy. He has shown, in general, that all are guilty
before GOD. He has next to show, in what way men
are made acceptable to GoD, through the Gospel of
Christ.
In this second Section we recognize one of those places
mentioned by S. Peter as "hard to be understood;"
it requires very close and conscientious study, lest " they
that are unlearned and unstable wrest it to their own destruction."  Following the plan proposed, of naming each
section, we note as the subject of this,
SALVATION BY GRACE, THROUGH FAITH.
(CHAPTER II. VERSE 20).
20. Therefore by the   TiIS verse contains a general condeeds of the law there elusion, from all which has been said.
shall no flesh bejustified Now it is of great importance to
in his sight: for by the note, that here and elsewhere, and, in
law is the knowledge fact, throughout this Epistle, S. Paul
refers, not to individuals, but to men
in the mass. While condemning Gentile and Jew alike,
he is perfectly well aware that in every nation there were
some who pleased GOD and wrought righteousness, and
that among the Jews there were some of whom it might
be said, " Behold an Israelite indeed, in whom is no guile."
Therefore, he cannot be understood as referring to particular cases, nor can his words be taken absolutely. lie lays
down in this verse a proposition, true of men in general,
and he is dealing only in wide and comprehensive views of
the position, the danger, and the prospects of the race.
The statements in this verse are true of both Jews and
Gentiles: but the words will take varied shades of mieaning, according as they are applied to each class in turn.
Thus, understanding them of the Gentiles, "the Law"
means that Moral Law mentioned in ii. 14, 15; and the
expression that " by the Law is the knowledge of sin," signifies, in the same connection, that the Gentiles were con



22       SALVATION BY GRACE, THROUGH FAITH.
vinced of their sinfulness by the evident and fatal contrast
between their actions and that rule written from the first
on their hearts: knowing what was right, yet doing wrong,
they stood convicted by their consciences, and aware of
impending retribution. Understanding the words, on the
other hand, of the Jews, " the Law" must mean that Moral Law, as more clearly revealed in the Mosaic System, together with their entire Religious Code, as well ceremonial
as ritual; while it was true of them that " by the Law is
the knowledge of sin," because, in addition to the admonitions of conscience, they saw before them, in their services, an ever present picture of the true nature of sin; they
were taught that " without shedding of blood is no remission," and they saw the need of a more perfect sacrifice
than any which man has to give. (See Heb. x. 1-4.)
Before proceeding with the Commentary, we must pause
and reflect; for a difficulty presents itself to the thoughtful believer.
It must be true, that, as was remarked before, the Apostle has been speaking of men in general, and that his
words cannot be supposed to extend to every individual
case. Among the Gentiles there were righteous men, and
this lie has admitted (see ii. 14): while, as for the Jews,
the same books to which he appeals for proof of their common guiltiness, contain the names and acts of many faithful men and women who were known and declared and accepted as such by the Almighty.
The question might then arise: Could not such as these
be saved without the Gospel System? Were not such as
these justified through Moral Obedience alone?  If so,
then must there have been a class of persons saved independently of the Gospel, and there is a possibility of the
occurrence of such cases in the future; and thus, the Gospel would appear, however beneficial, to be not altogether
essential.
Now, the Apostle does not meet this objection: his language is quite general; and he does not concern himself
about conclusions from it. We have, then, nothing in
the Epistle wherewith to relieve us of the embarrassment.




SALVATION BY GRACE, THROUGH FAITH.         23
In all such eases, the Logical Argument is in order. For
although the Mysteries of the Faith are, in every respect,
unattainable and undiscoverable by the unaided Reason;
yet does not the function of the Reason cease with the reception of Revealed Truth. It is, on the contrary, the
proper ofhice of the Reason, to advance from the Axioms
of the Creed, toward all such conclusions as may be deduced therefrom. Therefore, although the Apostle does
not meet the difficulty before us, yet may it be resolved, by
the Reason as illuminated by the Divine Light. When
the Intellect applies itself to the study of the Word of
GOD, it perceives continually arising, questions not resolved
in the text.  On these, the Mind of the Church has ever
gladly and actively exercised itself; and, in writings and
tractates of inestimable value, we have received fromI the
holy Fathers the results of many efforts on their part to resolve such difficulties, or to investigate the hidden reasons
of the mysterious ways of GOD. The Apostle has stated,
of men in general, that by the deeds of the Law no flesh
is justified. We may proceed, by a logical argument, to
show that proposition to be equally true of every individual. We may appeal to the case of Abraham, as the most
illustrious representative of our race in past ages; and,
since the Apostle has shown (Chap. iv.) that he was saved
by grace through faith, we may argue, d fortiori, that no
one of us could hope for terms more gratifying to human
pride, or else, we may argue, that eternal salvation must
either be received as a favour or demanded as aright; that
lie who would demand it as a right, ought to prove his
claim; that such a claim, if set up, ought to be based at
the least on the exhibition of a perfect obedience, since it
is inconceivable that aught less than this could merit a reward so vast; and that no man has rendered a perfect obedience; so that he who should demand salvation as a right,
and who would have the reward reckoned to him as of
debt, and not of grace, must fall. But in whatsoever way
an argument of this kind might be constructed, it should
be advanced as such, retained in its proper place, and not
confbunded with the direct statements of the context.
It is the more necessary to insist on this, because, either
from want of riglht understanding of the mutual relations
of the Reason of Man and the Revelation of GOD, or from
the attaching of undue value to their own ratiocinations,




24       SALVATION BY GRACE, THROUGH FAITH.
men are perpetually assigning to mere logical arguments
the weight and importance which belong alone to the express words of the Holy Spirit. M:Iany of the conclusions
which have been drawn from the Holy Scriptures, seem little less binding on the conscience than the Scriptures themselves; and " what can be proved thereby," may be required to be believed. But still, we must discern between
the statements of the Scriptures, and our legitimate conclusions from them. This, heretics have not generally
done; nor are they prone to do. Rather do they exalt
their own arguments or conclusions into the very place of
tile Written Word, and declare that they are contained
therein. Thus, for example, it has been said that no one
can be justified by the law, because the law demands an
absolutely perfect obedience. This may, or may not, be
the reason, but not a word to that effect has been said by
S. Paul. Almighty GOD has never, at any time, required
absolutely unsilninng obedience of any man as a condition
of salvation: nor is the fact that no man has rendered it,
assigned in Scripture as the reason why no flesh is justified before Him. The moment we speak of such all obedience, we descend from the infinite position to the finite;
we speak as men, and not as of the Lord: our words may
be good and useful, but we must take heed lest we say of
them, this is the Word of GOD Himself.
To resume the commentary on the text.
21. But now the  21. " But now:" A contrast is drawn
righteousness of Gon between past times and the days when
without the law is man- all things are become new through the
ifested, being witnessed Gospel of Christ.
by the law and the  "Is manifested:" Is clearly set forth
prophets:          as to its origin and nature, its mode of
impartation and its results.
"The Riyghteousness of GOD without the Law," the Eternal Perfections, Holiness, and Glory, regarded as attainable
by man, and as to be enjoyed by him as his highest and
perpetual joy; and that " without the law," that is to say,
not as having been purchased by him, through any obedience which he has rendered, or has been able to render,
commensurate with that inestimable gift, but as once more
manifested and revealed, of GoD's mere and undeserved
goodness and mercy, unto all who will renounce, and love,
and believe, and obey.




SALVATION BY GRACE, THROUGH FAITH.          25
This phrase, "without the law," might be rendered
"aside from any claim set up as founded on an assumed
obedience." There could not be conceived a more senseless
gloss than that which renders it as though there were no
connection between Righteousness and Virtue.  The Moral
Law of GOD is eternal and unchangeable; and Christ
came not to destroy it but to fulfil.
" By the Law and the Prophets" is this Righteousness
of GOD witnessed; an expression which shows that the
Righteousness here spoken of is that already described (i.
17), and that our possession of it is in the way of an inner
and spiritual gift. (See e. g., Psalm cxix. all through;
Ps. iv. 5; v. 13; vii. 8-16; xi. 6-8; xiv. 9; xv. 1, 2;
xxvi. 1; cxxv. 4; &c., &c., &c.; Heb. x. 16, 17; Isaiah
Ii. 1, 5, 7; xxxv. 6; xxvi. 2, 3, 7, 9; Hosea x. 12; and the
whole drift of Scripture and of the Ancient Fathers.)
22. It is here expressly stated, that
22. Even the right- the gift of the Gospel is a gift of righteoubess faith of Jesu hih eousness; that it is the righteousness
Christuntoalland upon of GOD; and that it is "unto" and
all them that believe: for " upon" men.
there is no difference:    " The Righteousness of GOD:"  To
23. For all have sin- render this as if it meant "' GOD'S
ned, and come short of method of savinog men," is to give to
the glory of GOD;
24. Being justified it one of those tame and weak senses
freely by his grace which could never have been assigned
through the redemption to expressions so magnificent, unless
that is in Christ Jesus: men's minds had either been blinded
by the dust of controversy, or shaken through fear of error. It signifies no less than the Essential and Spiritual
Holiness of Almighty GOD, so far as man had a share in
it by virtue of his creation in the Divine Image, and so
far as he is restored to it through the Incarnation and
Glorifying of our Lord.
"By faith:" The heavenly gift is granted to all who
will believe in GOD as its bestower, and lovingly desire it.
" Of Jesus Christ:"  For He is the Meritorious Cause
of our acceptance, and the gift was in Him, and He gives
it to us.
23. " For all have sinned:" All are alike undeserving
of it.
The Apostle has already proved all men. to be under sin,
and guilty before GOD.
2




26       SALVATION BY GRACE, THROUGH FAITH.
If, then, GOD accepts them, He accepts guilty and disobedient creatures. But how can -this consist with His
Eternal Justice? And how can men retain due reverence
for GOD, and for His law, while they are thus freely accepted, and while their evil deeds ate thus overlooked and
forgotten?
And above all, how can the sinful creature be received
into communion and fellowship with the Holy Creator?
The knowledge of his sinfillness debars man from claiming salvation as a right; and at the same time, when
viewed in connection with what- hp knows of GoD, leaves
all the relations between the Deit:3 and himself in a state
of hopeless embarrassment and confusion.
These difficulties are, however; cleared away by the
making known to man his salvation through the Lord Jesus
Christ.
For Christ is revealed, 1st, as Crucified; 2dly, as Risen;
3dly, as the Giver of the Holy Gh6st.
His Death, is the Price of our forgiveness.
His Resurrection, is the B3eginning of our New Life.
His Holy Spirit, is the Agent of a New Righteousness
within us.
Through the Gospel, therefore, man knows:
1st. That his sins are all forgiven;
2dly. That the principle of a new life of holiness is already within him;
3dly. That this new life is the work of the Holy Ghost
and of Grace.
All that he has to do is, to embrace this Divine System
and consent to be saved thereby.
His ground of boasting is entirely removed; for the work
and gifts are not of his doing or procuring.
To believe in this Divine Scheme so as to place full reliance therein, and to live thereby, is the faith spoken of
by S. Paul.
And " to be justified by faith" means, to be saved for
the merits of Christ, in this divinely appointed way.
24. "Justified:" Understand the whole benefit of Redemption through Christ to be meant.
"Freely:" As we cannot claim it, and are, at first, merely and solely, passive recipients.
25. Whom GoD hath   25. The Apostle mentions the first
set forth to be a propi- of the gifts of the Gospel, which is of




SALVATION BY GRACE, THROUGH FAITH.            27
tiation through faith in course forgiveness of sins: first, in the
his blood, to declare his logical order, and first in the order of
righteousness for the  *    T
righteessonsness for the time.  In the process of our Justifiremission of sins that
are past, through the cation, GOD, if Hie accept us at all,
forbearance of GoI);  must accept us as if we were right26. To declare, Isay, eous, -must account us to be rigohtat this time his right-                               0
ousness: that e i eons, —re Ic e proceeds to make us
bejust, andthejustfie  righteous: therefore the Pardon  of
of him which believeth Sin (for the past absolutely, and for
in Jesus.           the future conditionally), is the first
gift of Redemption.
205. It was among the results of Christ's Mission into
this world, and especially of His Sacrifice on the Cross,
that the Essential Rigllteousness of GOD was duly vindicated: no remission could be had, save by the shedding of
blood: hence the testimony against the unrighteousness
of man, which was borne by Christ from and on His Cross,
was terribly impressive. This is what the Apostle seems
to intend when he speaks of Christ's being set forth as a
propitiation to declare thereby the Divine Righteousness,
how greatly it had been outraged, how hardly it could be
brought back.
26. Tlnus GOD remained before the eyes of men the Just
and Holy: and thus without compromise of His Eternal
Glories and Attributes, He was able to become the Justifier of sinners, i. e., to accept them  as if they had been
righteous, and to deal with them as such.
27. Where is boast-   27. Has any man a right to boast?
ingthen? It is exclu- Certainly, none.   We are  forever
ded. By whatlaw? of debarred therefrom  as much under
works? Nay: but by the Gospel System  as ever men were
the law of faith.
without.  Formlerly, they were debarred from boasting, by the law of works, none being able
to claim salvation on the score of his virtues.  Now, boasting is equally excluded; for the Righteousness of man is
that which is wrought in him by the Holy Ghost, and he
is the mere recipient thereof by faith in Christ.
28. Therefore we con-   The proposition here laid down by
elude that a man isjust- the Apostle as the conclusion from all
ified by faith without that lie has said so far, has become
the deeds of the law.  celebrated in history.  Probably no
words have ever been more perverted from their original
meaning than these. We are concerned, now, solely about




28       SALVATION BY GRACE, THROUGH FAITH.
their sense as received in the Catholic Church; not with
the various sectarian glosses.  The Church regards the
phrase as a technical one of the highest religious importance. She denies, however, that it is descriptive of the
process of man's salvation. It is intended to state the
Meritorious Cause of our redemption.  To say that "a
man is justified by faith without the deeds of the law," is
to say, that he is accepted, not on account of any merit of
his own, but solely by grace, and for the Merit of the Lord
Jesus Christ.  But there is no statement in these words of
the Apostle as to the manner of our redemption; the means
by which it was obtained; the instruments by which its
benefits are conferred and received;' or the conditions required of us unto its effectual possession. In fact, the subject of the Justification of the Sinner, fully considered,
includes these necessary parts:
1. The Final Cause;
2. The Meritorious Cause;
3. The Formal Cause;
4. The Efficient Agent;
5. The Instrumental Means;
6. The Subjective Conditions.
The proposition of thle Apostle defines the Meritorious
Cause; it does not include other parts of the subject, much
less cover them all.
29. Is he the GOD of   29. The Apostle reaffirms former
the Jews only? is he not statements as to the universal applialso of the Gentiles? cability of the Divine benefit.  He
Yes, of the Gentiles has continually in view  that grand
also:               conclusion so splendidly developed in
30. Seeing it is one
God, which shall justi- chapter viii., respecting the Eternal
fy the circumcision by Purpose of GOD togather into one all
faith, and uncircumcis- things in Christ.
ion through faith.   "' The Circumcision," i. e., the Jews;
and the " Uncircunmcision," the Gentiles.  "By faith....
through faith." Nothing is to be inferred from the change
in the preposition; he would say, that GOD will deal with
all in the same way, and according to the same principles.
31. Do we then make   31. The obligation to Holy Obevoid the law through dience is not lessened, nay it is made
faith? GODforbid: yea, stronger. For the sacrifice of Christ
we establish the law.  displays the sanctity of the Law, which
was vindicated by so rare a price, while the gift of that




SALVATION BY G:RACE, THROUGH FAITI.      29
new Righteousness to man shows that the Law of the
Lord is still, as ever, the way of blessedness. "Beati immaculati in via, qui ambulant in lege Domini."
CHAPTER IV.
IT would seem to be the Apostle's design in this chapter
to meet that error of the Jews before referred to, whereby
they held that GOD, by entering into covenant with them,
hlad both cut off all the rest of the world from hope, and
also bound Himself exclusively to them. In chapter viii.,
the Apostle speaks of the Eternal Purpose of the Almighty,
including the Fore-knowledge, the Justifying, and the
Glorifying of Mankind (which see in its order fully explained). HIe would appear desirous to show that man
has not bought, and cannot buy, that Glorious Future, but
that it is, irrespective of creature-merit, the gift of the Divine Love. It has been from the beginning, held in view
by GOD; and all things have been made to work toward
it by a sacred development. In the course of this development occurs the Election of the Children of Israel. But
their call to be GoD's people should never be considered,
apart from the place which it holds in the extended plan:
it was not for their sakes, but for the general good of mankind; and through it the whole grand result was helped
forward, and the way prepared for the coming Christ. But
this idea was alien to the Jewish mind: how should the
Apostle bring it to their hearts and consciences?  He
takes occasion of their superstitious trust in Abraham, to
explain the circumstances of Abraham's call. He shows
of him: 1st, That he was accepted through Grace; and
2dly, That he was made, in GoD's promise, not the recipient
of some limited gifts intended for one small and comparatively insignificant people, but a Head and Representative of many nations. Hence, the Jews might infer: 1st,
That the manner of their salvation must be in substance
the samle as that of the founder of the nation; 2dly, That
the dispensation under which they lived was but a transitory one; and, 3dly, That the Gentiles were comprehended
in the gracious counsels of GOD. The Apostle's argument
has a two-fold aim: he shows, 1st, That Abraham  stood
toward the Almighty as a sinner saved by grace; and,
2dly, That the call of Abraham was with a prospective




30       SALVATION BY GRACE, THIIROUGII FAITH.
reference to the gathering in of all mankind. That event
forms an epoch in history. It is the dividing point between the patriarchal and Jewish dispensations.  At that
time, and in that act, the purposes of mercy toward our
race were proclaimed more widely than ever before since
the Fall, or at least more intelligibly. It was an era of
expansive good-will toward men. A particular individual
was chosen, and to him was repeated the promise of the
Redeemer: the abstract began  to contract toward the
concrete.
Abraham represents the entire family of the saved; the
Gentiles, as having been one himself; the Israelites, as
having first received the privilege which made his descendants illustrious. From him the moral could be most suitably drawn for the instruction of all. What then was the
ground of his acceptance with GOD?  Had lie bought the
favour which was shown to him? 2 or, was he chosen merely
of the grace and mercy of the Lord? The Apostle states,
that his acceptance was of Grace; and this he proves by
what is stated in the Scriptures concerning him.
But Abraham was a man of such exalted virtue and
excellence, as to have been called "the Friend of GOD."
None can pretend to more than Abraham had; therefore
none need expect justification on more favourable terms.
This seems to be the drift of the Apostle's thought, and
Jew and Gentile alike might take it to their hearts. The
Gentile could not expect justification through the works
of the Moral Law; and the Jew could not forget that
Abraham was yet a Gentile when GOD accepted and called
him.
1. What shall we   i. Both Gentiles and Jews could
say then that Abraham claim him: for the latter were the
our father, as pertain- "children of Abraham," while the
ing to the flesh, hath former might regard him as the "Fafound?            ther of the Faithful."  Still, the more
immediate reference is probably to the Jewish converts,
for S. Paul is engaged in endeavouring to remove their
prejudices.
"According to the flesh:" In his natural condition.
Perhaps there is also a reference to the physical inability
of the parents of Isaac.
2. For if Abraham   2. Paraphrase the verse thus: If
were justified by works, his justification had been on the score




SALVATION BY GRACE, THROUGH FAITH.          31
he hath whereof to glo- of works, and not through grace, he
ry; but not before ought to have had ground of glorying
GOD.              and boasting: ifhe could have claimed
GOD'S gift, he might have been justly proud of the grounds
of that claim.  Now, it'is true, that as far as other men
were concerned, he had ground for glorying, seeing that
he was by far the first iman of his time, but yet, before
GOD, he had naught to urge, he did not claim  the promises on the ground of right ahid debt, he was but as other
men.
Observe, again, that the Apostle is speaking, not of the
process, nor of the manner or conditions, but solely of the
Meritorious Cause.  For S. James tells us that Abrahamr
was justified by works.  These two Apostles are speaking
of different points in a wide and complex subject: neither
of them intended to include it all in a single remark,
which, indeed, were impossible.  Abraham had the Righteousness of Faith (see commentary on iv. 13); and of this
S. James speaks.  But that Righteousness, although conditionally necessary and acceptable, is not meritorious;
and this is what S. Paul asserts.
3. For what saith   3.::In a word, he was saved through
the scripture? Abra- Grace, and on the same terms on which
ham believed GOD, and any sinner would be saved; and the
it was counted unto proof of this lies in the statements of
him for righteousness.  the Old Testament, in which it is
said that his faith was what GOD considered, and that on
occasion of that faith He accepted him as if he had been
righteous in the perfect sense of the word. His faith was
accepted as his righteousness: his faith, with the obedience which it implied, constituted the righteousness which
rendered him acceptable:before GOD.
Remark, especially, that " for" does not mean " instead
of;" but it signifies " as."
4. Now to him that   4': 5. These verses appear to be
worketh is the reward thrown in, parenthetically, as a kind
not reckoned of grace, of comment on the expression last
but of debt.        used; they may be thus paraphrased:
5. But to him  that " Observe what the expression Gen.
worketh not but be-..
lieveth on him that jus- xv. 6 implies: when it is said of any
tifieth the ungodly, his one that his faith is counted unto him
faith is counted  for for righteousness, we understand that
righteousness.      such a one lays no stress on his works,




32       SALVATION BY GRACE, THROUGH FAITH.
but simply believes and trusts in the GOD who justifies
the ungodly. The spirit which endeavours to found a claim
on its own achievements, must demand salvation as of
debt, not of grace. But the spirit of faith in GOD is the
very opposite to this."
4. " Worketh:" i. e., who should work with a view to
purchasing Justification thereby.
"Worketh not:" i. e., who (however perfect his obedience, humanly speaking) should have no such idea, nor
attach a value to his acts, as meritorious.
These expressions, capable of being grossly perverted,
evidently mean precisely this: " the claiming salvation as
a due," or "the not claiming it as a due."  They are purely technical expressions, and there is much that is elliptical
in their cast and turn; but, viewed by the analogy of all
this Epistle, they are clear; their meaning, fully stated,
is as follows: "If any man should undertake to work up to
Justification, in his own strength, and should succeed in
doing so, the reward of that labour on his part might be,
and would be, claimed by him as a debt; just as a labourer,
when his task was finished, would ask for his wages. But
these are not they who are saved: the saved are such as believe: and they; although their obedience may have been
memorable, and their works many, yet are, in their own
eyes, as though they had done nothing, but only seek to
be forgiven and accepted, as sinners, by the mercy of GOD:,such are they whose faith is counted unto them for righteousness: and, since that expression is used of Abraham,
we know that hle was one of these."
6, 7, 8. A continuation of the quasil. Even as David also parenthetical observations in the predescribeth the blessedness of the man, unto ceding two verses. As much as to
whom  GOD imputeth say: This same thlought is expressed
righteousness without likewise by David in the Psalms, who,
works,             in describing those who are blessed
7. Saying, Blessed and saved, makes mention of them as
are they whose iniqui-.
ties are forgiven, and sinners, and ascribes their acceptance
whose sins are covered. and salvation to the mere and pure
8. Blessed is the man mercy of GoD, representing Him as
to whom the Lord will graciously forgiving them their iniqui1not impute sin.   ties, and as no longer regarding them
as sinners.  The conclusion is, therefore, that Abraham was
accepted as a sinner; and that this is implied in the phrase




SALVATION BY GRACE, THROUGH FAITH.           33
of having faith counted to one for righteousness; and that
this is the blessedness of the state of the Redeemed.
The first point may now be regard9. Cometh this bless- ed as proved: that Abraham was acedness then upon the ceptd through       Grace and Mercy, and
circumcision  only, or cepted through Grace andMery, and
upon the  uncircum- that his case indicates the way in
cision also? for we say which GOD mav be expected to deal
that faith was reckoned with us all.  The second point now
to Abraham for right- comes up: whether the Call of Abra0. How was it then ham was with a view to the exaltation
10. How was it then
reckoned? when he was of one people? or whether it had a
in circumcision, or in reference to thatDivinePurpose which
uncircumcision?  Not embraces all sorts and conditions of
i! circumcision, but in men?
uncircunucision.       9. "This blessedness:" The reference is to the Psalm just quoted; that quotation was made
with a reference to the justification of Abraham; that
act, in its turn, had reference to the way and means of life.
for all.
" The circumcision only:" i. e., was it only intended for
Israel?
"Also:" Understand after this word, an answer, affirming the latter alternative.  "For" resumes the subject, and
commences the proof that the Gentiles also were held in
view.
11. And he received   10.  The blessing was granted to
the sign ofcircumcision, him when he was a Gentile, and in a
a seal of the righteous- Gentile condition; and it was not
hess of the faith which until afterward that the Covenant,
he had yet being un- whereof circumcision was the sign
circumcised: that he                                   n s
might be the father of and seal, was made with him. Thereall them that believe, fore, the ground of his acceptance
though they benot cir- laynot either in that covenant, nor
cumcised; that right- in the sign and seal thereof: they
eousness might be im- came afterward, but he was acceptputed unto them also: 
ed, irrespectively of them, and before they existed.
11. Circumcision was the sign and seal of "theIRighteousness of Faith," which righteousness he previously had.
(See iv. 13.)
" That he might be....:" GOD sanctioned thus formally
HIis acceptance of that man's faith, and gave to him so
solemnly a seal and sign of that acceptance, for the instruc



34       SALVATION BY GRACE, THROUGH FAITH.
tlon of all succeeding generations, and in order that Abraham might be the model, example, and ancestor, 1st, of all
Gentiles who believe, and whose faith is capable of acceptance as his was, and who, like him, may have it so counted
unto them; and 2dly, of all Israelites who are sincere, and
12. And the father of who not merely have the outward sign,
circumcision to them but are, inwardly, the sanctified men
who are not of the cir- which, according to their vocation,
eurmcisiononly, butwho they ought to be; who are faithful,
also walk in the steps of after being received into the covethat faith of our father
Abraham, whichhehad nant, as Abraham was before; and
being yet uncircum- thus Hie constituted him the spiritual
cised.             progenitor of all the saved by grace.
13. For the promise,   13. "HIIeir... "  e., possessor.
that he should be, the Abraham is here said to be heir of the
heir of the world, uwas world; but Christ, in Heb. i. 2, is
not to Abraham, or to
his seed, through the said to be heir of all things.  The
law, but through the phrase is a Hebraism, and expresses
righteousness of faith. pre-eminence, distinction, headship;
the reference is still to the Eternal Purpose mentioned in
viii. 28, 29.
"' The promise....:" An innumerable progeny was
promised him; thus he was to be the Father of vast multitudes. But the promise, as S. Paul explains in Galat. iii.
15, is to be understood of Abraham's spiritual progeny, i.e.,
of those of whom the Apostle has just spoken, in verses
11 and 12.
"Law.... Faith."   The Law  should here be
understood to mean the Jewish System, as also in verses
15 and 16.
13. " The Righteousness of Faith." This is what Abrahamn had, and what made him acceptable to GOD. Throughout this Epistle, three Righteousnesses are spoken of, as
follows:
1st. The Righteousness of Works;
2dly. The Righteousness of Faith;
3dly. The Righteousness of GoD.
Let us consider these somewhat more at length.
1st. The Righteousness of Works, called also the Righteousness of the Law, is that righteousness of a man's own,
which ought to be exhibited by him who would claim salvation as a debt. That no one can be accepted with GOD
on the score of such a righteousness, seems evident when




SALVATION BY GRACE, THROUGH FAITH.        35
we consider the common infirmities of nature, and the entire history of men.
2dly. The Righteousness of Faith, is the Moral obedience
of men, rendered of a pure and honest belief in GOD's
Word, and in their duty toward Rlim, but without the
thought of claiming any thing of Him  as a debt. Abraham, in leading an humble and godly life as far as he knew
how to do so, had this Righteousness of Faith. And every
Gentile, who, having not the law, does by nature the things
contained in the law, has the Righteousness of Faith. It is
not meritorious, in any wise: it is merely the result of the
attemlpt to follow the conscience and the teachings of GOD
so far as they are manifested to us. This righteousness
the Lord accepts, and renders it available for Justification.
3dly. The Righteousness of GOD, as described in iii. 21,
22, is the distinctive Gospel gift and grace. It is given to
those who have already the Righteousness of Faith: and it
consists in the spiritual union of the believer with Christ,
through the power of the Holy Ghost, and his restoration
that way to the Image of GOD.
No one but our Lord ever had the Righteousness of the
Law: His obedience was perfect.
But every one who wishes to become partaker of the
Righteousness of God, must have the Rigllteousness of
Faith as a condition.
14. Forif theywhich   14. "They which are of the Law
are of the law be heirs,....:" He means the Jews.
faith is made void, and "c Faith....:" i. e., probably, the
the promise made of plighted faith of God, as in iii. 3;and
none effect:'
15. Because the law then the correspondence between
worketh wrath: for "faith" and "the promise" is complete.
where no law is, there is Or else the sentence may be understood
no transgression.  thus: " they which are of the law,"
may mean, not Jews merely, but Jews who depend on the
Law as the means of obtaining the blessings of acceptance
and salvation; and then it implies, that if such a course as
theirs secures for them acceptance, the principle of acceptance and salvation through grace must necessarily fall to
the ground. (But this blessing cannot come in this way),
for thus we should be brought under a System of Law the
only result from which must be to make us obnoxious to
wrath; for where law is, there is transgression; and where
transgression is, there is wrath.




36        SALVATION BY GRACE, THROUGH FAITH.
The whole passage is obscure.  But yet the 15th verse,
however difficult to adjust, does not affect the understanding of the general tenour of the passage.
16.  "Therefore....:" under16. Therefore it is stand thus: " Consistently with what
of faith, that it might                 benefit is granted
be by grace; to the end has been said, the benefit is granted
the promise might be to faith, and so is perceived to come
sure to all the seed; not by favour, not of debt."
to that only which is of   " To all the seed..... e.,
the law, but to that also to Gentiles as well as to Jews.
which is of the faith of
Abraham; who is the   "That whlih is of the Law...
father of us all,   the descendants of Abraham  by di17. (As it is written, I rect lineal derivation as Israelites.
have made thee a father  "a That which is of the faith,
of many nations,) be- &c.:" the descendants of Abraham in
fore him whom he believed, even GOD, who fidelity and spiritual character.
quickeneth the dead,   " Who is the Father of us all bean(d calleth those things fore GOD..... "  Either who was,
which be not as though in GOD's right, the Father of the Faiththey ivere..         Alful, when as yet those nations did not
exist. Or else, who stood before GOD, in his times, as the
great Representative Father of all believers, whom  GOD
then foreknew.
17. " Quickeneth....:" reference to what follows
in verse 19. "Mortui non stnt Deo mortui: etiam quae non
sunt, Deo sunt."
18. Who against hope   18. Note that the faith to which Jusbelieved in hope, that tification is ascribed is not a small
he might become the thing but a very great power.  Obfather of nany nations, serve also the peculiar moral signifiaccording to that which                              b
was spoken, So shall cance of this case: life shall come out
thy seed be.         of a dead thing: the human faculty
19. And being not or vessel, which is of itself utterly
weak in faith, he con- powerless, shall yet become alive by
sidered not his own the aid of God: and it is on the Dibody now dead, when
he was about an hun- vine Power, as contradistinguished
dred years old, neither from  the Human, and as needed to
yet the deadness of Sa- supply its deficiencies and give it virah's womb:         tality, that Abraham  is required to
believe.  His dead body may well represent the Nature
of our fallen race: the seed or offspring which it bears is
like the Righteousness which cannot be attained by any
unaided efforts of ours: and God's interposition is that to




SALVATION BY GRACE, THROUGH FAITH.             37
which all the work is due. Here, in symbol, is the whole
lesson contained.
20. He staggered not  21. "Able;" and of course, willing.
at the promise of GoD  23. Thefact of Abraham's possessing
through unbelief; but    the righteousness of faith, was not
was strong in faith, giv-    recorded to eulogize him, but for
ing glory to GoD;
21. And being fully  24 the encouragement and comfort
persuaded that, what    of all believers to the end of time,
he had promised, he      and specially for the carrying out
was able also to per-    of the Grand Purpose and Design
fo22rm. A   r   it    borne in mind from the very first.
22. And therefore it
was imputed to him for   Belief in the Lord GOD as the Givrighteousness.           er of Life, is implied in the be23. Now it was not    lieving on Him that raised up Jewritten for his sake     sus from the dead.
alone, that it was impu-  25.  In this verse the Lord is spoken
24. But for us also, to Of as having been a sacrifice for sins,
whom it shall be impu- on His Cross, and as being' the Auted, if we believe on thor of Justification in HVis Resurrechim that raised up Je- tion.  Again let it be observed, that
sus our Lord froln the
deadsus our Lord fro  the Justification signifies the whole benedead;
25. Who wasdelivered fit of which GoD makes the Faithful
for our offences, and partakers in Christ Jesus; that it is
was raised again for our herein especially connected with the
justification.        Lord's Resurrection; and that the
Resurrection was the great and first theme in all the Apostolic preaching.  These considerations will save us from
the common error, that Justification means Forgiveness
alone.








( Ilxq' zag' I' 4 5x7t,14l)
uopllu aiu  Jo3 suur quj QU o(jp3t
4~~~~''(i








METHOD AND MEANS OF SALVATION.          41
SECTION THIRD.
A THIRD Section of the Epistle now commences. In the
1st, the Apostle convicts the whole world of Sinfulness
before GOD. In the 2d, he states that Salvation is offered
to all men without distinction, and that it is of Grace,
through Faith. He now proceeds to speak particularly of
the manner in which that Salvation has been effected for
us; and especially of the Work of our Redeemer. The
5th, 6th, 7th, and 8th chapters of the Epistle contain, as
their leading topics, the Atonement of our Lord; His Resurrection; the Death and Burial of Believers, into IHim, in
HIoly Baptism; the New Life of Grace; and the Work of the
Holy Spirit. We also must observe that, in the 5th chapter, the Death of our Lord is principally spoken of; that
the subject of the 6th is His Resurrection, and our Baptism;
and that the operations of the Holy Ghost are especially
dwelt upon in chapters 7th and 8th. But these three
Divine Mysteries, to wit, the Death of the Lord, His Rising
Iagain, and the 1Mission of the Comlforter are, as has already
been shown, the three truths of the Gospel, whereby all
the emlbarrassments and perplexities of the penitent sinler's mind are relieved and removed. With the utmost
propriety does the Apostle proceed to enlarge upon them.
Now these three Divine and Blessed Mysteries constitute
in themselves the Entire and Complete Remedy for the sinfiulness Mwhich, in the 1st Section, the Apostle has proved
as existing in mankind, as well as the Effectual Means of
that salvation, which, in the 2d Section, he has described
as imlnparted to the sinner. The 3d Section, as a complete
and homogeneous portion of this work, shall be held to
comprise chapters 5, 6, 7, and 8, under the general appellation of the Mliethod and Means of Salvation; and of this
Section there shall be made a subdivision into four parts,
the 1st being the 5th chapter, and referring to the Atonement; the 2d being the 6th chapter, and referring to the
Resurrection; the 3d being the 7th chapter and the 8th to
verse 31, and setting forth the powerful and characteristic
Work of the Holy Ghost; while the last nine verses of the
Section may be taken as a closing Doxology of praise and




42          METHOD AND MEANS OF SALVATION.
adoration, piously and naturally winding up and finishing
the whole discussion thus far.
The heading of this Section will then be as follows:
METHOD AND MEANS OF SALVATION.
(Chap. v., vi., vii., viii.), including:
Part 1st (chap. v.), Christ's Death the Atonement for the Sin of Mankind.
Part 2d (chap. vi.), Christ's Resurrection the Source of a New Life for Man.
Part 3d (chap. vii., viii. 30), The Work of the Holy Ghost unto Acceptable
Righteousness.
Part 4th (chap. viii. 31-39), Benediction and Praise of God for all His Mercies.
METHOD AND  MlEANS OF SALVATION.
Part 1st. The Atonement of Christ takes away the Sin of
the Wtorld.
(CHAPTER V.)
1. Therefore  being   "Therefore....:" a word expressive
justified by faith, we of transition, and suitable to this comhave peace with Gon mencenent of another section.
through our Lord Jesus   encement  o     f another section.
Christ:                   Being justified by faith...:"
equivalent to being saved by grace,
and not as if it were of debt.
" Peace....:" we are no longer enemies (see verse 10),
nor do we fear the anger of GOD (see verse 9).
2. JBy whom also we'Access....:" a way of approach:
have access by faith in- the Cross is the way whereby we draw
to this grace wherein near to the full grace of the Church
we standl, and rejoice in her Sacramental System.
in hope of the glory of   " Stand...." i. e., stand secure..  "Rejoice....:" in the orginal the
word signifies, " we boast;" the sense is the same in the 3d
verse, and also in the 11th, where it is rendered, "we joy
in Gol."  All these words carry us back at once to verse
27th of the 3d chapter, where " boasting" is excluded: the
sense may be taken as continuous.  By nature we cannot
boast; but under the Gospel -we may, as here explained.
3. And not only so,   "Tribulations....:"     remark
but we glory in tribu- which was, perhaps, made because of
lations also: knowing the charge against Christianity that it




METHOD AND MEANS OF SALVATION.               43
that tribulation work- had no marks of GoD's favour in outeth patience;        ward  prosperity.  Their  sufferings
4. And patience, ex- produced a patient frame of mind:
perience; and experi- that patient spirit of acquiescence in
5. And hope maketh GOD's  will furlished the proof of His
not ashamled; because Power to sustain them: that proof of
the love of GOD is shed the sufficiency of GOD'S Grace here,
abroad in our hearts by led to the hope of a future and cointhle Holy Ghost which.
is ivHel unto us.ich  plete deliverance from  all evil; and
that hope was not such as to disappoint those who cherish it, nmaking them to blush for having, as it were, indulged a vain expectation; but it was a
firm and certain confidence resulting from  the knowledlge
of Gon's Love toward man, and flomn the love of GOD
vhichll the Holy Ghost infuses in the hearts of the faithllful.
The argument for the full assurance
6. For when we were of our hope in GOD is, that HIe loved
yet without strength, i 
due time Christ died for us while we were yet sinners, and that
the ungodly.         He gave us His Son to die for us while
7. For scarcely for -a we were yet ungodly.  The Love of
righteous mInn  will one GOD vtastly exceeds the affection of
die: yet peradventure mortals which is called by that same
for a good man soume
vould even dare to die. name.  For it would be hard to find
8. But (;oD colmmend- a mall whlO  would die for a rigllhteous
eth his love towalrd us, person; although for a good rman, in
in tllat, while we were the highest and fullest sense of the
yfort sinners, Christ diused word, some one might perchance be
found who would die.  But Christ
died, not for the Righteous, still less for the Good (for men
are neither the one nor the other), but for a sinful and
i:iquitous race.  How great is Love like this!
7. " Rigllteous... Good:" there is a difference between
these terms.  The latter conveys a higher sense than the
forner.  The Rigllteous man is one whlo lives according to
rule, and, as respects his fulfilnent of duty toward GoD,
his fellow-men, the state, &c., is blameless; still such a
person, however strictly honest, and however faultless in
his integrity, might, either through an unsympathetic disposition, or through reserve, or distance of manner, fail to
attract the warm personal attachment of others, who yet
conceded to him their respect and confidence. The " Good
man," however, is he who makes himself not merely
respected, but tenderly and warmly loved; who influences




44          METHOD AND MEANS OF SALVATION.
not only the intellects of men, but also, and perhaps even
more strongly, their hearts.  See, for meanings of the
word "righteous," 2 Samuel iv. 7-11; 1 Kings ii. 32;
and for the meaning  of the word "good," S. MaItthew
xix. 16-17; Acts xi. 24.
If then GOD did all this for men in
9. Much more then, their sinful and utterly ruined and lost
being now justified by condition, how much more will He do
his blood, we shall be  ont    owre 
saved from wrath for them now they are accepted and
through him.        received as His own!
10. For if, when we   "Reconciled......". e., by the
were enemies, we were Atonement offered by Christ on His
reconciled to GOD by Cross.
the death of His Son,  ade   ar -
much more, being re       Saved...   e., made partaonciled, we shall be            kers of His gifts of glrace
saved by His life.              and the hope of glory, by
11. And not only so,   "Life:" the RPesurrection  of our
but we also joy in GOD          Lord and the consequent
through our Lord Jesus
Christ, by whom  we glorifying and translation of Iumanity
have now received the in Him.
atonement.            11. " e joy...." See remark
12. Wherefore, as by on the word "rejoice," in verse 2d of
one man sin entered  the word "rejoice," in verse d of
into the world, and this cllapter.
death by sin; and so   The Apostle now proceeds to speak
death passed upon all of the calamities which caine upon
men, for that all have mankind through the transgression of
sinned:            Adam, and to contrast them. with the
blessings received through Christ.  Again, as in the first
Section he speaks of the Huinan Race in general; and
he distinguishes, in a style which reminds us of 1 Cor.
xv., between the First and the  Second  Heads thereof,
tihe First Adam  and the Second; the one, the Author
of Death, the other, the Fountain of Life. It is also
clear why  this  subject is here  introduced: it is in
accordance with the second of the great themes of
which he is treating, the Catholicity of Redemption.  He
has shown that all the world is guilty before GOD, and that
Salvation is by grace, unto all who will accept the terms:
now it is right that he should trace that guiltiness to one
head, while he develops the power of the Death of Christ
toward its removal.  Observe, also, that whereas in the 1st
Section he has spoken of Actual Sin only, lie now refers to
a darker evil, viz: Original Sin.  Before, he spoke of the




3METTIOD AND MEANS OF SALVATION.         45
transgressions of Gentiles and Jews: now, he refers to that
colnmmon disease, the same in all men, whence transgressions and offences spring. And this adds weight to all
that has gone before.
" Wherefore....:" in continuation of this subject of
Sinfulness and its Remedy.
" By one man....:" i. e., Adam. Why was not Eve mentioned? Becatuse, 1st, it was to Adam that the command
was'iven. 2cdly, Adam was the head, not only of his ownI
race and offspring, but also of Eve. 3dly, if Adam had
not regarded her voice, he would have escaped all that
followed.
" Sin....:" what is known in theology as Original Sin
is here im-eant: the tendency, the root, whatever it be, from
which result inevitably all acts of sin. But there is no
reason why we should not here understand the whole great
evil, in its progrressive grades; Original Sin, Actual Sin,
and Habitual Sin: or, in other words, Moral Depravity,
with its necessary results in the form of positive sins.
"The world....:" The Apostle is here speaking of the
human race, and not of the Creation in general: Death
must have existed previously. When sentence was threatened upon Adaml, Death is spoken of, as though the term
wevre understood by him, and needed no explanation; various genera and species of animals had felt it; but then it
was announced as likely to be inflicted on the Human
Race, previously exempt.
Ieath....:" This, like " Sin," above, has a general
nleaning.  It includes all the maladies and miseries which
precede Death and herald its approach.  For these partake
of the nature of Death.  Sinfulness and Misery are here
spoken of as connected.  "Through moral depravity,
(leveloping itself in actual sins, and entailed on IHuman
Nature by the fall of Adam, came human misery, physical
and spiritual."
" Death passed upon all....:" All became subject to
~Mortality and Decay.
" And so.... " This establishes the agency of the First
Adamn in all that followed.
" For that all have sinned....:" Inasmuch as all have
become sinfufl.
13. (For until the law   These verses present great difficulty:
sin was in the world: not so much in their contents as in




46         METHOD AND MEANS OF SALVATION.
but sin is not imputed their connection with the rest of the
when there is no law. Section or chapter.
14. Nevertheless death   The first remark to be made is this:
reigned from Adam to
Moses, even over them that verses 13-17, form a parenthesis.
that had not sinned The 18th verse is but a repetition of
after the similitude of the 12th.  If this parenthesis were
Adam's transgression, not here, there would be no difficulty
who is the figure of at all in the rest of the context.  It
would, therefore, seem  as though
somewhat of special and particular application  were
intended here; and the main difficulty is to know why the
Apostle introduced the parenthesis, and what caused him
thus to diverge from the direct prosecution of his subject.
However, this parenthetical manner is not the least characteristic of the Apostle's peculiarities of style.
"For, until the Law:" that is to say, during the interval
of time between Adam  and Moses, between the Fall of
_Man and the Covenant made with the Israelites at Mount
Sinai, Sinfiulness existed among men, "Sin was in the
world. Sinfulness, with its consequence, " Death, reigned,"
lorded it over men, "from Adam to Moses." To what shall
this deplorable condition be ascribed?
Observe, that the Apostle must be referring to the Gentiles.  For the state of the nations of the world before
the Giving of the Law  on Mount Sinai, and that of the
Gentiles at and after the coming of Christ, may be regarded
as one and the same. The Israelites form, in history, a
kind of Episode; before them are all the Gentile world:
after themn are the Gentiles of the latter age: and beside
and around them, even in their own times, lav, on every
side, the Gentiles in mass.  Now  it is of this great bulk
of mankind that the Apostle is speaking.  lie shows that
there was a fault and corruption of nature in the entire
race from  the time of Adaml; that Sorrow  and Deatll
among them  were due to that condition; that it was
derived from the First Man; and that the Gift and Grace
of GOD are equally, and more, abundant for the reparation
of that evil.
Let us therefore explain the passage thus:
13. "For-antiltheLaw,   For, before the giving of the Law
sin was in the world:" to Israel, all through the past ages,
Sinfulness existed, and broughtforth
its baleful fruits.  But what Sinfulness do I now refer to?




METHOD AND MEANS OF SALVATION.           47
That common Sinfulness, whereof I have already convicted
both Gentiles and Jews as being under its influence; but
of which I have not yet shown how deeply seated an evil
it is. For this is more than the Guiltiness arising from
transgression of the Mosaic Law:
"But sin is not i- until that Law was given, GOD could
puted when there is no
Law."              not count men as sinners, and deal
with them as such, according to its
terms.  Yet He did so account them, and did so deal
with them, from the beginning of the world, before that
Law  on Sinai was given to Israel.
14. d   Nevertheless, Therefore, since Death held all under
death  reigned   from 
Adam to Moses,"    his dominion, during the whole period
from the Fall till the establishing of
the Israelitish Covenant, and since effects presuppose adequate causes, the Sinfulness which thus exposed mortals
to destruction must have been sonmething different from
the transgression of the Law as Jews understand it. They
sinned without law, and perished without law, in those
days, as has been said (chapter ii. 12): that is, witllout a
direct revelation from GOD. The cause then was the Original Fault and corruption of our common nature, in which
respect there is no distinction what"After the similitude ever among men. Deati, in its reign
of Adam's transgres- 
sionfA'transgres- over mortals, was -upon them  after
the similitude of Adam's transgression: for the Disobedience of Adam  was the Cause by
which all human kind after him  became defiled; and
there was no exception at all, not even
"Even overthemthat in the case of those who died before
had not sinned."  committing actual sin. Such, then,
were the consequences of Adam's Disobedience, and such
is the extent of that Original Sinfulness and Depravity
which all inherit by generation and descent from him.
In addition to the paraphrase which has now been made,
it needs only to be remarked, that the construction by
which the words, "after the similitude of Adam's transgression," are connected with the preceding words, " death
reigned,"' and not with the words, " over them  that had
not sinned," is the construction put on the passage by S.
Chrysostom.  The sense is made clearer, and a most perplexing question is avoided as to the kind of transgression
which is after the similitude of Adam's offence. S. Chry



48          METHOD AND MEANS OF SALVATION.
sostoln's words are as follows: Ot-l oi davrI a i duapQria r7lt7
TO  VO r6tOV r apa3daae-f, aAX' Eluivr   - r-g TroV'Adahf 7rapaaorg,
a'-&' Xiv' 7MTvTa XvFaiivofniv?l. iai Tig, ql 70709TOV a&roLtg l; -TO
hai Trrp T'roO v6/tov'raivTaf adoOv7oretKv... 7rgf Ef3aoiaevaev; Ev
-() 0)'o&)LLjtaT t'- ri 7apa3aoeo~'A6dat. Quomlodo regnavit? ill
similitudine tralnsgressionis Adam.  So, the holy Father.
See S. Jamnes iii. 9, f;r a use of this word similitude.
Death reiglle( over men, on their coming into the similitude of the silner and transgressor Adam.
" Who is the Figure of fHim  that was to come."  The
First Adami was a figure, type, or symbol of the Second,
inasnmuch as each was a head of thle race: the evil brought
in by the first, was equalled, or surpassed, in extent by the
good wlicllh canme through the Second.  Adam was a Figure of Cllrist, in respect of the universality of his relation
to the race.
15. But not as the   In verse 14 he shows the Similarity
ofience, so also is the between the First Adalm and the Seefree gift. For if through olcd: the one is, to all descended from
the offence of one many him  naturally, the author of death;
be dead, much more the the other is to all  ew born from
grace of GOD, and the
gift by grace, whichL is Him, the Author of Life.  Now  lihe
by  one man, Jesus proceeds to show the Difference. For,
Christ, hath abounded as S. Chrysostom says, Sin and Grace,
unto many.           Death and Life, the Devil and GOD,
are not equal: but the interval between them is very great.
" The offenee....:" the lapse, the fall, the transgriession
of Adalm. " The free gift....:" the blessing given through
Christ.
"  any....:" literally, " the many," meaning all the race.
"One Aan....:" the Incarnation is here referred to:
death came through this nature of ours, and so doth life.
" Mluch more," &c. Great is the difference between the
Grace of Christ and the Sin of Adam: for the former confers upon us much greater benefits, and more numerous,
than were the evils brought upon us by the latter: for the
sin took away life; but the Grace of the Lord gives back
that life, and adds thereto many gifts of the Holy Ghost,
together with immortality and glorifying in the Kingdom
of IHeaven.  AdamI harmed us less, than Christ hath benefited us.
16. And not as it iwas   16. The gift of Christ is not like the
lty one that sinned, so is Sin of Adam, in another respect: for




METHOD ANI) MEANS OF SALVATION.              49
the gift: for the judg- by the Sin of Adam we became obnosnient was by one to con- ions to original sin alone, whereas by
deinnation, but the free tile Grace of Christ we are freed not
gift is of many offences
unto justification.   only from  the condemnation due to
that, but also from  all other sins of
actual transgression; and thus the effect is greater.  This
explanation  is offered in  the way  of suggestion: the
verses are hard to comprehend.  The Apostle is evidently
contrasting and comparing the losses in the First Adam
with the gain in the Secand; and, however we  may
17. For if by one decide to interpret particular expresman's  offence  death sions, the idea is clear, that the benereigned by one; much fits received by mankind in Christ
more they which re- must be counted as overbalancing the
ceive  abundaltnce  of evils sustained in the first transgresgrace and of the gift of
righteousrness shallreign sor.  Doubtless the mystery will be
in life by one, Jesus cleared up, when "we shall see Him
Christ.)             as I-He is," and when the veil between
this world and the next shall be drawn aside; but probably
not before.  Only after the Resurrection can the fulness of
Cllrist's power and glory be known.
18 Therefore as by   Here the paragraph must be ret8. Theref ore as by sumed.  The first half of the verse is
the offence of one jud-gbmnet came upon all men but a repetition df what was said in
to condemnation; even verse 12.
so by the righteousness   " The Righteousness....:"  This
of one th/efreegift  came must include as well our Lord's holiupon all menl unto just-erson and 
itication oi: life.    ess of Person and Nature, as His
19. For as by one active Obedience.
man's disobedience na-   " Condemnation... Justification."
ny were made sinners, The words must be taken, with all
so by the obedience of which they imply: the condemnation
one shall mllany be made "
ri hteousy           of Adam conveys to us the idea of his
sentence, and also of all its consequMences, AMisery, Sorrow, Depravity, Physical and Spiritual Death.  So the word Justification expresses, 1st, the
act of Pardon and Forgiveness, and tllan includes the gift
of the new life, the sanctifying and cleansing of the inner
man, as well as the sealing the mortal frame for a blessed
and lhappy resurrection.  This is more clearly expressed
in verse 19.  IIow are we made sinners by the disobedience of Adamll. As inheriting by carnal descent, from
himn, a dying nature.  And so we receive the germ, the
3




50         METIHOD AND MEANS OF SALVATION.
seed, the principle of the Righteousness of GOD, by vital
and organic union with tlle Risen and Glorified Christ.
To render the termls " made sinners,' and " made righteous," in tlhese verses, as though they meant, " dealt witll
as sinners," and " treated as righteous," is to fall to a low
and common Ineaning, unsuited to tlle loftiness of tile subjeet, or thle illnportance and grandeur of the language and
its applications.
20. Moreoverthelaw    20. " The Law....:"  There is no
entered, that the offence article in the Greek: let us then take
mnight abound.  But the word as expressing, simply, iaw;
where sin abounded, not the Law of Moses; but the Statgrace did much more ute of GOD, which is forever the same,
abound:
21. That as sin hath and of which the language is, "the
reigned unto death,even soul that sinneth, it shall die."
so might grace reign   We must also supply an ellipsis to
through righteousness make the sense complete: the thought
unto eternal life by Je- will run thus  Sin entered into the
Christ our Lord    world:  Law,  thereupon   entered
(stealthily and unexpectedly crept in, as the original has
it); not that men might be made worse, but in order that,
as a consequence, a fuller consciousness and conviction ot
the presence of Sin might take effect among men, and
that in multituldinouls instances it mighlt be exposed. And
the same thing was yet more true when the Mosaic covenant was made: for in its rites and offices, a yet fuller
represenltation of tle exceeding- sinfulllness of Sin was made
before the eyes of men.  Thllus tlte offence abounded: so
that all the eartll was filled withlthe knowledge of its nature and its results.  But where Sill was thus revealed in
all its strength, Grace was even more conspicuously set
forth as the reimedy.
" That the offence...." &c.  This is not to be understood as expressing a reason why, " in order that," but a
result, "so that."
METHOD AND MEANS OF SALVATION.
Part 2d. Christ's Reszurreetion thie Source of a New  life
for ian.
The whole life of MIan is embraced under the heads of' a
Past, a Present, and a Future.'
The first gift of Salvation under the Gospel relates to the




METHOD AND MEANS OF SALVATION.            51
Past. It is that of Forgiveness. And that Gift is more particularly connected with the Cross: for the Death of our
blessed Lord was the Atoning  Sacrifice for Sin.  Therefore, S. Paul says, that "GOD hath set forth" the Lord
Jesus Christ, "to be a propitiation through faith in His
Blood, to declare His Righteousness for, the remission of
WSins that arse past."
The first truth learned by the Disciple of Christ is, therefore, that all his past sins are blotted out; that GoD has
released him from their burden, and that their remembrance
shall never be brought up against him.  No word more
needed than this, and none more comfortable.  At the
same time, if it stand alone, it is wholly inefficacious.  The
Death of Christ, for the pardon of sin, if considered as an
isolated fact, and if wholly unconnected with any other gift
or benefit, would be without value, as to the removal of Human Misery.  For sin is the cause of all -our calamities.
Mere pardon of sin is useless, if Sin remains. There can
be no salvation, deserving of that name, unless it include
the eradication of the Final Root of our distresses.  To announce a pardon, would be but mockery, if no change were
wrought in the subjects of that amnesty.
It is therefore evident, that Salvation, although it begin
with Forgiveness, cannot stop there. GOD must have made
arrangements for an ulterior work.  And so the Apostles
argue, that if Christ be only dead, their preaching is vain,
and vain also the believer's faith.  And that it is of GoD's
faithfulness and justice, not only to forgive us our sins, but
also to cleanse us fiom all unrighteousness.
Salvation therefore divides itself into the two heads, first
of Pemission of Sin, and secondly of Renmoval of Sin. In
the first respect, Man is passive: for the incomnpetency of the
race is argued; and they cannot attain to Justification, by
their own efforts.  Tlie question then might naturally arise,
whetlher in the second respect, that passive condition was
also to be maintained'?  Whether, as we are utterly helpless toward attaining to the IRemission of our Sins, we are
not equally helpless as to tile process of their removal?
This is the question with which the sixth chapter would appear to open.
(CHAPTER VI.)
The Doctrine of Salvation bl, Grace, —the Doctrine that
Clhrist has died for our sins, and that GmA, for Christ's




52        METHOD AND MEANS OF SALVATION.
sake, forgives us, and accepts us, as sinners, and while yet
ugOdlv, —this Doctrine can never stand alone. The Apostle tas already intilnated another truth, kindred and closely
related to this; lie has told the Romans that Christ is to
Mankind for Righteousness, what Adam was to them for
Sinfulness; and this is the intimnation which he now developes. lie shows that the State of Grace is not a merely
formal condition, wherein we are affected by decrees, app)lieable externally but without inward power: but that
thlere is wrought in him who, by faith, embraces the Gospel, or who is made partaker of its benefit in the way of
the Lord's appoiltinent, a spiritual change; that he is
brought into vital and organic union with the Second
Adam, after a manner analogous to his actual connection,
by descent, witlh the First Adam; that by virtue of this
union with the Christ, who died, was buried, and rose again,
the sinner is dead unto all the past, and made alive unto
another and a new  spiritual existence; and that as the
Dead Christ was raised from the grave unto Eternal Glory,
so the dead sinner is in like manner raised from the old,
fallen, and helpless condition, and restored to a healthful,
vigorous, and hopeful existence. Whence it follows, that
his work must be to preserve that new condition, and to
keep himself from returning to the old grave whence he
was taken.  On his fidelity, thus far, his present and his
future depend.
There is but one clue to chapter vi. Without the aid
of that clue, the verses seem like a vain and vague repetition of nearly similar thoughts.  With it, all becomes
lunmiously harmonious.
TlIis clue is, the Distinction between Nature and Character.
Hunman Nature is the common possession of us all. It
is in all alike. But Character differs infinitely.  While
there is in all men but one common Nature, no two characters are precisely alike.
Nature may exist, and may be treated, apart from character. Thuls an infant has human nature complete, ere yet
the character be formed.
Human Nature is the subject of the operation of Divine
Grace. So an infant may be regenerate by grace, while it
has no character to be influenced.
But whenever GOD acts upon the Nature, it is in order




METIIOD AND MEANS OF SALVATION.           53
to reach the Character. When he acts upon the ground of
this being of ours, it is in order that HIe may subsequently
mould, form, and control all that comes up from it.
This distinction is a fundamental one, in the Apostolic
writings.  The Epistle to the Galatians contains it. The
Epistle to the Colossians is reducible to this one idea, and is
merely an expansion thereof.
So, it is constantly held in the Church.  Regeneration is
the invariable gift of Baptism.  Renewal ought to follow.
The former is a change in the Nature, and the latter in the
Character.
_Now the explanation of the sixth chapter is simply as follows:-The Apostle asserts the fact of a spiritual change
as wroughllt in the Roman converts; and from the fact he
argues the necessity that they should strive toward its intended end, a corresponding change in their Character.  Of
the change in their Nature, he speaks in the first eleven
verses: it is a fact: he assumes that they know all about it:
the instrument whereby it was wrought was the Sacrament
of Baptism; and it is described as a mystical death unto
sin and new birth unto righteousness. His language all
through, on this point, is clear, plain, strong, absolute: he
neither admits nor imagines any doubt on the subject: the
idea of such a change is a rudimental one in the Church.
Having so treated of the fact under consideration, he then
passes, in verse 12, to his conclusion from it, that they
ought to live according to their high and blessed state.
From this point the language is not dogmatical but hortatory: it is not confident, but conveys a shade of doubtfulness. He tells them with the utmost plainness of speech,
fulness, and precision, what they have been made: he entreats them  with anxiety and fear to consider what they
oughlt to be. It may be remarked that the Church follows
the Apostle in this.  She, in like manner, entertains and
expresses no doubt as to the certain regeneration of the
baptized, declaring of every child brought to the Font,
that it Is, by that Sacrament, a member of Christ. But she
speaks doubtfully of men in their post-baptismal state of
probation: and never expresses positive and absolute assurance of the condition of the departing Soul, still recoinmending it to Mercy, even in the hour of death.
In these distinctions we have the clue to the chapter before us.




54         METI-IOD AND MEANS OF SALVATION.
1. What shall we say   The Apostle has spoken hitherto of
then? Shall we con- the past. Now he refers to the present
tinue in sin, that grace and the future.
may abound?         "We....:" Evidently, we who have
been justified and accepted; all whose past sin has been
waslled away.
" Shall we,...  &c. &e. He had said before, that the Law
came in that the offence might abound, v. 20: that is to
say, not in order that men 1might be made worse, but that
in very many instances they might be convinced of sin;
that its universality and its deep-rooted influence might
become more conspicuous and better understood of all: and
then, that the Inercy of GOD, and His abundant gift of
Grace, inigllt be shown in all the fulness which belonged to
them.  The question then is: Is our present and future
experience to be but a repetition of our past? or do we,
once accepted, enter on a new era of existence?
" Continue....'This verb has both a transitive and an
intransitive meaningc: Shall we go on sinning?  Shall we
contillnue the sinffil creatures that -we were   Shall olr
deeds be the same?, Shall our condition remain unaltered?
" That grace may abound?"  That unlimited drafts may
be imade on GOD's Goodness. Would it be magnified thereby?  Would any just praise accrue to the Lord, if lie were
to do nothings but perpetually absolve those who continued
in sin?  "In the last chapter he had spoken particularly
of the abounding of grace, beyond the abounding of transgression, in that it availed through one great act of
righllteousness, or of justification on the part of Christ, to
redeem those who had been guilty of many sins. And he
had said that the very multiplication of offences, i. e., of
known and marked offences, by the Law, thus tended to
the glory of Divine Grace. But would it be the same with
transgressions committed under grace? would grace be the
more glorified by their abounding? He rejects the thought
with indilgnation.  Ile says that this glorifying of grace
through multiplied offences belongs properly to men's
passing into the state of grace. It would not be real grace,
if it left imen to go on in sin as they did without it. The
very entrance into the state of grace is by a " death unto
sinl" so that if we go on living in sin we are not glorifying, but contradicting it.  Sins are pardoned not as continnuing, but as repented of and forsaken.  Grace receives




METHOD AND MEANS OF SALVATION.             55
us, it is true, with our infirmities upon us; but our will
must renounce Sin."
2. GOD forbid. How    The Apostle here states, with promptshall we, that are dead ness and fall confidence, the Spiritual
to sin, live any longer Fact already mentioned: they ar)e dead
therein?            unto sin.  And he draws his conclusion: they ought not to live any longer therein.  Note,
that a person, although dead unto sin, Inay yet go on living in it: a change may be wrought in his nature, while
none has occurred in his character. The language, although
figurative, expresses a spiritual reality.  Every person accepted under the Gospel, in addition to the forensic act of
pardon, becomes at once the subject of a Spiritual Change.
The being dead unto Sin, necessarily implies the being
alive unto righllteousnless.  This change having occurred, a
new set of rules, laws, and principles, apply to and bind him.
All through the Apostolic writings the distinction is observed between the Spiritual Status of Christians and their
Moral and Religions Condition.  The State precedes the
Character.  The LVfe in the Spirit is the inducement and
argument to the lilk in the Spirit; they are not the same;
they are as Cause and Effect (Gal. v. 25).  So, likewise, all
are called Saints, but some saints are reprobate.  The
Church distinguishes, accordingly, between Regeneration
alnd Renewal: all the baptized are regenerate; but, not all
the i'egenerate are converted.
3. Know ye not, that   The condition of being dead to Sin
so many of us as were is produced instrumentally by being
baptized  into  Jesus baptized into Christ's death.  This
Christ were baptized Spiritual Change occurs in Baptism.
into his death?     Observe, that the Apostle does not
prove this: he appeals to the Romlans as knowing it as well
as lie did: the effects of Holy Baptism  constitute a rudimental branch in Christian instruction.
The expression in the preceding verse declares a condition: those in this verse state and refer to instrumentalities
for producinrg that condition.
"Baptized into Jesus Christ:" i. e., baptized into the
Catholic Church, in the manner prescribed by the Lord
Jesus.
" So many of us....:" literally, " we, so many of us as
there may be:" the statement is a universal one: all the
baptized are baptized into His Death, and so dead to Sin.




56         MIETHOD AND MEANS OF SALVATION.
"Baptized.... death:" Notice here, that the benefits of
the Death of the Lord are conferred in Holy Baptism.  In
the following verse it is intimated that the benefits of His
Resurrection are also conf'erred on us therein: and this
is distinctly stated.  Col. ii. 12. We see, therefore, that
the Sacrament of Holy Baptism is the ordinance wherein,
for the first time, the subject, duly qualified, attains to the
grace and gifts which are in Christ Jesus. Those gifts
have been already mentioned as three in number; 1st.
Pardon; 2dly. The Germ  or First Beginning of a New
Life; 3dly. The Powerful Presence of the Holy Spirit.
Therefore the Church, in her Creeds, has declared the
" One Bcptssm for the Remission of Sins;" she affirms, in
her Offices, that it is the Sacrament of Regeneration; and
she invokes the Holy Ghost as then given.
The Apostle still dwells on the Fact
4. There with e are of the Spiritual Change.  He who is
baptism intoleth: that baptized, puts on Christ, the Second
like as Christ was raised Adam, and is (after a mysterious, suup from the dead by the pernatural, and  heavenly  manner,
glory of the Father, which we can neither describe nor
even so we also should lunderstand) united to Him, by a conwalk in newness of lie..
nection analogous to that by which he
is united, by carnal descent, to the First Adaln.  He is baptized into Christ whole and complete; into Christ Dead, and
into Christ Living; into Christ the Atoning Sacrifice, and
into Christ the Exalted and Translated Conqueror; into His
Death, and into His Resurrection.  It is, fiomn the instant
of Baptism, the same thing as if Christ for such a man, and
such a man along with Christ, had suffered, died, been
buried, and risen again.
"That like as Christ,...." &c. The object of this Spiritual
Change is now stated, viz.: that a change in the Character
should occur corresponding to that which has been wrought
in the Nature of Mian.  IIe rose and was exalted to a
heavenly inheritance; and they are baptized into Him  in
order that they should rise again and walk in newness of
spiritual life. He left behind Him forever the Holy Sepulchre, havi4g no more part nor lot therein; and so ought
they, having been delivered from the grave of a former sinful condition, to return to their old sins no more.  And
the Apostle assigns this newness of life, as the result had in
view when we were baptized.




METHOD AND MEANS OF SALVATION.           57
"By the Glory of the Father:" the Glory of that Divine
Life, incorruptible and powerful, by which, both Christ was
raised up, and we also are restored to newness of life, and
made like unto GOD.
It is of the highest necessity, that all the statements respecting the benefits of Holy Baptism, as made by S. Paul,
should be cast together, and so regarded at one view. See,
then, this passage, where we are said to be buried with
Him, by Baptism, into death: See Col. ii. 12, where we
are said to be risen with Him also therein, and where the
faith required of him who desires to receive that Holy Sacrament is a faith in the Power of GOD as the Raiser-fromDeath: See, also, Ephes. i. 19, where it is said that the
Power of GOD to us, is the same which He wrought when
He raised up Christ from death: See, also, Gal. iii. 27,
where he says that as many as have been baptized into
Christ have put on Christ; and 2 Cor. v. 17, where it is
said that they who are in Christ are new creatures: also
Titus iii. 5, where, stating that our salvation is not of works
but of grace, he makes mention, first, in order of its application to us, of the " washing of regeneration:" and couples
it with the renewing of the Holy Ghost: also Col. iii. and iv.
chapters, passim, in which every duty of the Christian Life
is based upon the antecedent fact of a new relationship to
GOD founded in Holy Baptism: also Eph. v. 25, 26, where
the sanctifying and cleansing of the Church is spoken of in
connection with the instrumentality of' "the washing of
water:" also Rom. vi. 6, compared with Ephes. iv. 21, 22,
23, 24, where we are taught, that in Baptism it is the "old
man" which'is crucified and dead with Christ," and that
the " new man," which takes its place, is created (cf. again
2 Cor. v. 17) in righteousness and true holiness.
Now it should seem impossible to exarni:e these statements without becoming convinced, 1st, that the Gift and
Grace of the Gospel are first communicated in Baptism,
as an Instrumental Cause or Means; and 2dly, that Forgiveness of Sin forms but a part of the entire Gospel Benefit. The Forgiveness of Sin is but a preliminary step
toward something far greater: if we are buried with
Christ, it is but for a moment, to the end that we may rise
and live with Him forever. And one must also perceive
that all this language would be but mockery, unless GOD
Almighty had in contemplation, and had begun to effect,
3a*




58         METHOD AND IMEANS OF SALVATION.
in Christ, a complete purifying and renewal of the mass of
Humnanity. That He should leave men in their old condition, and yet address thern, by His Apostles, in language
like this, would be inexplicable.  The Apostolic writings
do not indeed contain any full development or scientific
treatment of this nmighty theme; but a knowledge of it is
presupposed in the persons addressed; and rightly so, for
it seems to have been the leading idea of that grand Systemn of Christianity, which has for its objects, the Remission of the Sinfulness of Man and its Ultimate Removal.
It is essential, moreover, to the right understanding of the
subj ect, that we carefully distinguish between the Spiritual
Change, the Instrument whereby it is effected, and the
Ultimate End.  He who accepts the Gospel is, by Baptism, as an Instrument, made dead unto sin and alive unto
righteousness, this being a spiritual change, in the nature,
not in the character. It is then his duty to co-operate
with the Grace of God, until his moral character be completely changed, and until he grow to the likeness of the
Lord Jesus. In this chapter of the Epistle to the Romans,
the Apostle assumes, as a fact rudimental in Christianity,
the change under question; and he argues thence as to the
duties of the converts. His language is adapted precisely
to this difference: he speaks boldly, absolutely, of their
being dead to sin; but doubtfully and anxiously of their
living in Grace. In the one case, he says, ye ARE; in the
other, ye SHOULD BE. And this analogy is followed by the
Churchl: she speaks, with absolute certainty, of every duly
baptized person, as regenerate: she speaks, with the greatest caution and reserve, of those who are in post-baptismal
probation: she never speaks with positive and absolute
assurance of the departed. The State is a fact: the use
we make of our advantages is doubtful.
The distinction between Nature and. Character is the clue
to this chapter. In the first eleven verses he speaks, absolutely, of the state of the Romans as dead to sin and
alive unto GOD. At the 12th verse he changes his style,
and exhorts them not to fall back into the slough whence
they were drawn.
ty5. For if wr  have   The language is figurative, and tak5. For if wve have            n
been planted together en from the floral or vegetable kingin the likeness of his dom; but vastly more than figurative
death, we shall be also language, in this, that it expresses a




METHOD AND MEANS OF SALVA.TION.          59
in the likeness of his spiritual reality. The figures used by
resurrection:      our Lord, and repeated by His Apostles, are not mere empty tropes, but living signs of correspondent truths in the Mystical Sphere of Redemption, e.
j., the Apostle is here only adopting the expressions. first
used by the Lord (see S. johnl xv. 1-8), in discourse to
His Disciples; and that discourse of our Lord's is truly
expressive of real and actual, though supernatural and
incomprehensible union between Himself and His people.
A man is said to be in Christ: he is bidden to abide in
Him: he is warned of the danger and consequence of not
abiding in Him. This is our Lord's own language. The
connected ideas, 1st, that all who are baptized into Christ
are in Him; and 2dly, that all who are in Him are new
creatures: these are the Apostolic amplification of the
Lord's words.
" If" is not hypothetical: it means " since," as in Col.
iii. 1.
" Planted together in the likeness of His Death."  All
the power of spiritual life and growth is in Christ; and
this is conferred upon us inl the Holy Sacrament. The
phrase means the same as planted together with Him in
lBaptism: grafted into Hin in that rite which affords a
likeness of His Death, by our descent into the wave, and
of His Resurrection by our emerging therefrom.
It might be thought that the peni6. Knowing  this, tential discipline of the Christian is
that our old man is                     n       e
crucified with him, that here referred to. But on reflection,
the body of sih might the decision is against such a view.
be  destroyed,  that In this and verse 7, Christ seems to
henceforth we should be spoken of. " Our old Man," is the
not serve sin.     Nature which He assumed; it was
crucified on His Cross; as the Body of Sin, i. e., a Body
subject to the consequences of Sin, it was destroyed, and
that Body of Death lives no longer. But in place of it
there is come the Glorified and Immortal Body of the
Risen Christ. And all this was done, in order that they,
who share in the infirmities and distresses to which the
Ancient Body of Death is subject, and from which it was
delivered through Christ, may likewise be delivered from
Bondage to Sin and Death.
The verses, 6-13, may thus be freely paraphrased:
6.      It was our "old man" which the Lord assumed;




60         METHOD AND MEANS OF SALVATION.
a frail, imperfect, weak, and mortal nature, capable of suffering, and liable to die.  That "old
man" was crucified, in the Person of the Son of
GOD, on Calvary. That " body of sin" (that nature subject to temptation, sorrow, and the assaults
of the Devil, that body which " was made sin for
us,") was thus destroyed, in accordance with the
general law of death. And out of it there came
the Body of Life, and Glory, and Immortal Power.
This was done, that all who have the like nature,
might be rescued similarly from the service of sin.
7.    For he that is dead is freed from sin: the old body
of sin is now dead in Christ, and sin and death
8.    have no more power of it.  Therefore we, who are
9, 10. dead unto sin, and freed from  it in Christ, have
the future prospect of glory assured to us by the
11.    mystery of His Resurrection; and are certain of
our union with Him in the Death and in the Life
12, 13. alike. Out of this assurance grows the new law of
our life.
Christ is still referred to.  He, who
is freed from is dead bore our " old man," in His Body, on
the tree, was freed from the power of
Death and Hell by His Sacrifice.  We likewise are freed
from sin, i. e., from its dominion, as being dead in Him;
for all who are dead to sin are free from its power.
8. Now if we be dead   The spiritual change has a future
with Christ, we believe reference: it looks to a glorious imthat we shall also live mortality, after the fashion of our
with him:           Lord's Resurrection.
9. Knowing  thatr   Knowing, as they did, all the story
Christ beingraised from
the dead dieth no more; concerning the Lord; His glorious
death hath no more do- triumph over death, and His exalted
minion over him.    Life in Heaven; all which was, in
10. For in that he fact, the glorifying and exalting of
died, he died unto sinthis nature of ours.
once: but in that he
liveth, he liveth unto   11. The Apostle reaffirms, in the
GoD.                same positive, unqualified, and abso11. Likewise reckon lute way as before, the spiritual fact
ye also yourselves to be of which mention has been made. A
dead indeed unto sin,
but alive unto GOD wonderful Change had passed on
through Jesus Christ them.  They should " reckon themour Lord.           selves," i. e., be perfectly certain that




METHOD AND MEANS OF SALVATION.             61
12. Let not sin there- they are, "indeed," in very truth,
fore reign in your mor- " dead unto Sin, and alive unto GOD."
tal body, that ye should
talbey it inody,    that ye lusts  12. The Hortatory part now begins:
thereof.           ]lere is a transition. Note the bearing
13. Neither yield ye of verses 11 and 12 on each other.
your members as in- Because they are dead unto sin, &c.,
struinents of unright- therefore they must not permit sin to
eousness unto sin: but                           s
yield yourselves unto reign over them.  Later systems of
GOD, as those that are theology  reverse  this order; they
alive from  the dead, would say, because men live rightand your members as eously, therefore they are dead to sin;
instruments of right- because they are converted, therefore
eousness unto GOD.
14. For sin shall not are they born again. But these are
have dominion  over "other gospels," not the old one.
you: for ye are not   The Apostle has said thus far that
under the law, but sin OUGHT not to reign over us and to
under grace.        hold us in subjection.  He now adds
that it SHT.LL not. There appears to be a logical sequence in
these two thoughts, or rather in these two methods of presenting the subject.
For if GOD Almighty lays upon us any injunction, we
infer that we must plossess, through Him, the power of fulfilling it. So that the duty of being free from the bondage
of Sin implies the possibility of being so; we must be able
to keep in that liberty wherewith Christ hath made us free.
And in another point of view this assurance is needed.
For after our being accepted with GOD, we still commit
many transgressions.  Should not the continued presence
of Sin lead us to despair? Must we not count ourselves
alienated from GOD? By no means.  For we are not now
under the Law, but under Grace.  GOD requires of us, not
the bond-service of slaves, but the loving obedience of
children.
14. The last words in verse 13 suggest a thought which
the Apostle carries out: for verse 19 is almost word for word
a repetition of verse 13. Tle intermediateverses form a kind
of parenthesis, they develope the general thought, but add
no new idea. In verse 13 lie had said, ye should not be, ye
ought not to be, the servants of Sin: ye ought to be the
servants of GOD. From this it is clear that a choice still
remains with the regenerate: they may go back to the
service of Sin.  Theretfore the word "for," with which
verse 14 begins, should be taken as having a conditional




62          METHOD AND MEANS OF SALVATION.
character.  "For," if ye will but yield yourselves unreservedly to GOD, " sin shall not have dominion over you."
And why?  Because ye are not under the Law, but under
Grace.
It is this idea of being under Grace and not under the
Law, which the Apostle fiully developes in the third part of
Section III. In the comment on that Section it will receive the full treatment which it requires.
15. What then? shall   A repetition of the question in the
we sin, because we are 1st verse of this chapter. Great is the
not under the law, but peril of abusing the Doctrine of Salvaunder grace? God for- tion by Grace. Note, that the Apostle
bid.                 gives a slight variation to the answer.
He had asked, Shall we wilfully continue in sill? and he
answered, No; because we are dead to it in Christ. Now,
asking the same question, he replies, No; because we are
become the servants of GOD.
16. Know ye not, that   The allegory, if it may so be called,
to whom.ye yield your- of the two services, is here employed:
selves servants to obey, a familiar illustration.  IIe contrasts
his servants ye are to the Service of Sin and that of GOD;
whom yeobey; wheth- compares the masters, the duty, and
er of sin unto death, or     es
of obedience unto right- the wages.
eousness?              A  Greek idiom, in verse 17.  To
17. But God be thank- Anglicize it, understand  "although"
ed, that ye were the ser- between "that" and " ye," and supvants of sin, but ye have press " but." GOD be thanked that ye
obeyed froml the heart re
that form  of doctrine were brought out of the old bondage
which  was delivered to sin.
you.                   "Form  of Doctrine...." Probably
18. Being then made the Creed of the Church is referred to.
free from sin, yebecame
ree servantsin, ye became     From the heart...."  They had
eousness.            fully and cordially received the Church
19. I speak after the System with all which it implies.
manner of men because   18. They  were not set absolutely
of the infirmity of your free: they did but enter another serflesh: for as ye have
yielded your members vite
servants to uncleanness   19. A  repetition of the thought in
and to iniquity unto in- verse 13. Ye must be the faithful and
iquity; even so now true servants of Righteousness.
yield yourmembers ser-   20. When given up to the service of
vants to righteousness
unto holiness.       sin, ye felt no sense of restraint and no
20. For when ye were obligations elsewhere: and so ye were




METHOD AND MEANS OF SALVATION.             63
the servants of sin, ye able to form  a correct idea what that
were free from right- service was worth
eousness.
21. What fruit had ye   A challenge to them, to say, frankthen in those things ly, what a sinful career comes to in
whereof ye are now respect of reward.  Understand, afashamed? for the end ter the interrogation, "None:" and
of those things is death. then go ol   for the end" c.
22. But now  being
made free from sin, and   A contrast of the service of GOD and
become servants to God, that of Sin.  Holiness is its friuit: that
ye have your fruit unto is to say, holiness is the duty, a work
holiness, and the end which the servant is expected to reneverlasting life.   der
23. For the wages of d
sin is death; but the   "Wages  of Sin."..."Gift of
gift of God is eternal GOD.".... Note, that the phraseololife through Jesus Christ gy changes: he does not say, "W ages
our Lord.           of GOD;" siuch a term would be singularly inappropriate; for our Salvation is of Grace, and not
at all of debt.
METHOD AND MEANS OF SALVATION.
Part 3d.  The Work of the H-oly Ghost utnto PRighteousness.
The seventh and eighth chapters of the Epistle should
be read together: the subject is continuous, and the closing and opening verses (vii. 25; viii. 1) should have no
break between them.
The Apostle addresses himself particularly to such as,
by dirlect revelation, know, in its full excellence and beauty,
the Moral Law of GOD.
HIe considers the case of fallen Mlan as it stands in relation to that Law: and he presents a moving picture of the
anguish and miseries wherein the Sinner is bound, through
inability to fulfil that Law, and of the method of his deliverance, under the Gospel, from that incompetent and most
unhappy condition.
Before passing to the commentary on the text, several points must be clearly understood and retained in
mind:
1st. The Law here spoken of, cannot be the Jewish
Ceremonial or Ritual System; for on this supposition we




64        MIETHOD AND MEANS OF SALVATION.
could not account for the breadth and general applicability
of the expressions. It is the Moral Law of GOD; that Law,
in whatever way made known to men, whether through
the conscience and the heart; or, as on Mount Sinai, in
written characters; or, as when our Lord Jesus Christ repeated it, by the living Preacher of truth.
2dly. The person described as passing through the
Spiritual struggle herein recounted, is not the Apostle
himself (as though, like one in a modern prayer-meeting,
he were giving his " experience"); still less can the Christian be considered as the subject. But the case supposed
is that of THE SINNER in general; of the Soul for which
Christ died: and, although the Holy Apostle uses the first
person (verses 9 to 25 inclusive), yet is this but a very
common and well-known figure of animated speech.. The
person, the character described is the Sinner, as he passes
out of a fallen and lost condition, into one of Grace and
Salvation.
3dly. " Sin," must be here understood, not as Actual,
but as Original; the old fault and corruption of the Nature of every one descended from Adam. This is represented as resident in the Flesh; in the Body, and in its
members; and its presence there occasions and constitutes
" the Law of Sin and Death."  To the motions of this Law
of Sin and Death, all the misery of man is due. There
are certain relations, original and necessary, between the
Law of GOD and the Soul; but these are disturbed and
deranged by the existence and power of this "Law in the
Milembers;" and thus it results that the Law  of GOD,
which should be ever the joy and delight of the Soul,
becomes for it a terror. There is a conflict between the
Soul, desiring the Law of GoD, and the Flesh, ruled over
by the Law of Sin; and, in this distracted state, Man is
reduced to extremity and brought face to face with death.
No change has occurred, meanwhile, in the Law of GOD;
but the change is in him  and in his relations to it; and
this is due to the power of Sin within his flesh.
4thly. Therefore, and as a consequence, the " being dead
to the Law," cannot mean the ceasing to have relations to
it, the being made independent of it, the being no longer
held and bound to obey it; for that were impossible. The
relations between the Moral Law of GOD and Man are just
as necessary as those between the Planets and the influ



METHOD AND MEANS OF SALVATION.           65
ences which keep them in their orbit, or those between the
particles of matter and the attraction of Gravitation. But
it is the being dead to it, in respect to those new relations
which it has assumed toward Mlan as a Sinner. And,
because those relations arise from the presence of the new,
foreign, and exotic principle of Sinfulness, and from its
efficiency through the Law of Sin and Death —therefore
the " being dead unto the Law" can result only from an
attack upon that foreign principle itself, at its inmost seats,
and through the destruction of that unnatural Law. These
being affected or destroyed, the original relations between
the Law of GOD and the Soul of Alan are re-established,
and his deliverance is complete. But this change and
deliverance are effected through the Gospel, wherein we
arle dead unto Sinfulness and alive unto GOD; freed, that
is, fiomn the condemnation of Guilt, and invested with the
power of fulfilling all acceptable Righteousness, through
the gift and transforming presence of the Holy Ghost.
Having thus explained the mneaning of the leading terms
of this part of the Section, let us try to take, at the outset,
a comprehensive view of the Apostle's argument. He
speaks, throughout, of the Law of GoD in its relation to
the Sinner.  First, then, of Law in general:
Law is a tRulle of Action.
The Laws of GOD are rules drawn from, or founded upon
the Facts of HTis own Being, and imposed by Him upon
Hlis creatures.
But GOD has made each of His creatures for some definite
end, and has adapted the nature of each to its end.
The Laws of GOD may be considered as expressions of
His will concerning His creatures, and as descriptive of
the design and intention of their being. Every Law is
proportioned to the capacity of the subject on whom it is
imposed, and refers to those characteristics, powers, and
faculties which form its essential and distinctive nature.
As there are various kinds of creatures, so are there
various Laws.
The Mloral Law is that one, among these various Laws,
whicll contains the Rule of Action for Man, as a Moral
Agent, and as a Living Soul.
This Moral Law is a Rule drawn from the facts of GoD's
Being; adapted to the nature of Alan; and imposed on
him for the regulation of all his thoughts, words and deeds.




66        METHOD AND MEANS OF SALVATION.
It is founded on these principles: that the perfection of
Humanity consists in likeness to GOD; that the happiness
of Men must consist in union with GOD; and that there
cannot be union where there is not Similarity.
Its substance is in brief: that Man, in order to be useful
and happy! nmust love his Creator and do His will.
The Moral Law of GOD is wholly incapable of alteration,
or abrogation. It is simply the rule of a being coining
from GOD, and dependent upon Him; and while that being
continues to exist, this Law must be as natural and necessary to it, as an atmosphere to the lungs.
The M[oral Law of GOD, is, then, the simple expression
of the facts of our relationship to the Almighty; and it
contains the method and manner of that life which men
ought to lead, as His creatures, and, by leading which,
they should never be separated from Him.
But we have to consider the change which comes on
Man through transgression. Through one Mlan Sinfulness
entered into the world, and Death by Sin.
The Sinner, not being yet utterly lost and gone from
hope, but being, and having been retained, through the
mercy of GOD, in a condition in which Salvation is possible
for him, still knows and reverences the Moral Law. As
the law of his better self, he loves and delights in it: and
he would fain fulfil it, and live thereby. He knows that
if lie could fulfil it, lie should live.
But Sinfulness exists, in his body, in his members, and
in his flesh. This causes a moral disorder: and the desire
of his heart toward the Holy Law and the better life, is
thwarted and left utterly helpless, as respects realization.
The Sinner perceives without, a Pure, Holy, and Good
Rule of Life, which he knows to express the order of his
true existence, and in obedience to which, his happiness
should be secured. At the same time he finds, within, a
merciless and exacting tyranny which binds him fast, and
keeps him away from the path of life.
The more clearly the Higher Law is known, the more
desperate his condition becomes. If he did not know the
Law at all, he would feel himself far less guilty. It is
through knowledge thereof that he perceives himself to be
as dead.
The Law, thus known to him, can neither justify nor
sanctify him. It is the revelation to him of thlat Perfect




METHOD AND MEANS OF SALVATION.          67
Purity, Holiness, and Excellence from which he is hopelessly removed. It is the manifestation to him of all that
he ought to be. But it brings him no nearer to GOD.
The cause of this wretched state is his Sinfulness. Its
effect is twofold: 1st, to ruin all his present, and, 2dly, to
make himn despair for all his past. He cannot live as he
ought: and he cannot make amends for the days that are
gone. Thus is he bound, hand and foot, and delivered
over unto death.
Meanwhile, the Moral Law changes its relation to him.
For the unfallen and sinless creature, who lives according
to its terms, it is a delight and a joy: since the consciousness that one is doing what he ought, and doing it well,
must give endless contentment. But that same Law, as
contemplated by the fallen and lost wretch, becomes to him
a Prophet of Vengeance and a Harbinger of Despair: for
it stands above him, calm and inexorable, unchanging and
unmoved, a Nemesis of Tribulation and Wrath. In it
there can be no change.... and, since he is what he is,
what shall the end be.
Such is the desperate and inextricable condition of the
Sinner: and such is the aspect of the mortal struggle of
the Soul.
Who shall deliver him from that state?
None but Jesus Christ, through His Gospel.
How is that deliverance effected?
By the introduction of another Element into the problem,
the Law of the Spirit of Life in Christ Jesus.
The Moral Law is not destroyed, nor abrogated, nor
weakened, in anywise.
And the Law of Sin and Death which is in the members, is not altogether taken away: for the old infection of
the nature yet remains even in the regenerate.
But a principle of Spiritual Life is introduced into the
nature; and the power whereby the Lord Jesus was raised
up from the dead, is engaged for the complete deliverance
of the Sinner, both in soul and in body, from the bondage
and thraldom of his fallen and lost condition.
I-e is assured of full pardon for the past; he is declared
to be dead to the Law of Sin in his members; he is enabled
to obey the true law of his being; lie is assured of acceptance in respect of his sincerity. To the Moral Law, so
far as it formerly prophesied to him of judgmlent and




68        METHOD AND MEANS OF SALVATION.
wrath, he is dead; and it, as a messenger of vengeance,
is dead to him. It revives to him, and he revives to it, as
the blessed Itule of Life: this is because the Lord Jesus
has purchased indulgence, in respect to all his qua8i-involuntary infractions thereof, and has obtained for him the
power of fillfilling it through the Holy Spirit. To the
Law of Sin and Death, lihe is dead; as knowing that Christ
being risen from the dead dieth no more, and that they
that are Christ's are made partakers of His Resurrection.
The Law of the Spirit of Life in Christ Jesus, teaches him
these things: it assures him that GOD loves the world, and
accepts the love of the convert in lieu of perfect obedience:
and thus all the sorrow terminates, and ends in the grand
principle that Love is ththe fulfilling of the Law.
" Sin is the transgression of the Law:"
But, " Love is the fulfilling of the Law."
Thus the Almighty, under the Gospel, balances, not Sin
against Perfect Olbedience, but Sin against Love. He who
will truly love GOD and the Lord Jesus Christ, shall be
counted as dead unto Sin: and for the heart of simple
love, Sin, and Death, and the threatenings of the Law,
have no more terror.
Tlhis Love is commended to us, 1st, by the Mission of
GOD'S Only Begotten Son; and, 2dly, by our adoption, for
Christ's sake, to be GoD's children. (14-17.)
For this manifestation, all the world has been waiting,
through long and weary ages of trouble. (18-27.)
But now, under the Gospel, the blessed Mystery is fully
revealed, and all works together for the triumph of Love.
(28 —30.)
Wherefore the Apostle concludes with his soul-thrilling
anthem of praise, and magnifies the Love of Christ, glorying and rejoicing in it forever. (31-39.)
(CHAPTER VII.)
1. Know  ye  not,  "' The Law....:" not the ceremonibrethren, (for I speak al law of the Jews, nor yet the Mosaic
to them that know the  
law,) how that the law law in general, but the Moral Law of
hath dominion over a GOD, in that high and full sense exman as long as he liv- plained in the introductory remarks.
eth?                 "I speak," &c. He addresses such
as have a knowledge of that Law; of its bearings upon
us, of the joy and the difficulty of obeying it.




METHOD AND MEANS OF SALVATION.              69
"Hath dominion."  The context, and the drift of the
thought, imply an arbitrary and severe dominion, and one
under which the man is in a reluctant bondage. But these
relations between the Law and Man are due to sinfulness:
therefore, Man is here referred to as not yet under grace;
and, "as long as he liveth," signifies, as long as he continues in his natural condition, unaided and unrelieved by
the Gospel Gift.
It is to be especially noted, at the outset, and borne in
mind all through the discussion, that to Man, unfallen,
the Law of GOD presents no terrors, but is sweet and precious, holy and good, so that he may say, "Lord, what
love have I unto Thy Law! all the day long is my study
in it; Thy Law do I love; it is sweeter than honey unto
my mouth," &c., &c.  But, to fallen and guilty Man,
without the knowledge of GoD's Grace, the Law assumes
another form, and becomes a terror; it ceases to be a
friendly guide, and becomes an arbitrary Master; it hath
dominion over him, as long as he remains unabsolved and
unrenewed. The change is not in the Law, but in him.
These unhappy relations are not original nor natural; but
secondary, and novel. They result from the presence of
sin. They are remedied by the Gospel Gift; and the old
and happy relations of Alan to the Law are restored thereby.
An illustration is taken from the
2. For the - woman marriage  relation.  As the wife is
which hath an husband bound to her husband, so is the Soul
is bound by the law to to its Master, the Law.
her husband so long as
he liveth; but if the   i The law of her husband....
husband be dead, she is i. e., the law which binds her to her
loosed from the law of husband.
her husband.           " Called an adulteress....:  In
3. So then if, while Scripture usage, to be called aught is
her husband liveth, she 
be married to another to be that which one is called: it is a
man, she shall be called sacred idiom, as one might say, and
an adulteress: but if universal, or nearly so.
her husband be dead,   4. 1"Dead to the Law....:" Not as
she is free from that having no farther relationship to it,
law; so that she is no
adulteress, though she or obligation to fulfil it: for that were
be married to another impossible; the Law of Human Naman.                ture being as fixed and unchangeable
4. Wherefore,  my as Hunan Nature itself.  But dead,
brethren, ye also are as to the relationships which exist be



70         METHOD AND MEANS OF SALVATION.
become dead to the tween that Pure and Perfect Law of
law  by the body of GOD and the lost and ruined soul:
Christ; that ye should dead to the Law regarded as a Taskbe married to another, master and a Tyrant; dead to the
even to him who is     ter and a Tyrant; dead to the
raised from the dead, Law inasmuch as it is become to the
that we should bring sinner a Prophet of Evil and a Boder
forth fruit unto GOD.  of Damnation: dead to it, as sinful,
but alive unto it as justified (for see the last words, " that
we should bring forth fruit unto GOD").
" Ye....:" Ye who are in Christ Jesus; ye.who have
been buried with TIim in Baptism, and who are raised
with Him therein.
" By the Body of Christ....:" The human Body of the.
Lord, which was offered upon the Cross as a Sacrifice for
Sin, and was raised again from death to be a head and
fountain of Grace.  The propriety of this reference to
Christ's Body is seen, when we consider that in the body,
the members, and the flesh, of the sinner is the especial
and original seat of sinfulness. So Bengel: "Per corpus:
magnun rmysteriurn.  Cur in expiatione peccati mnentio fit
plerumnque Corporis Christi prae Anima?  Resp. Peccati
theatrum et officina caro nostra est: huic medetur Sancta
Caro Filii Dei."'
"' Married to another....:" i. e., to our Lord Jesus
Christ.  Compare the words of the Apostle, Ephes. v.
23-32, and 2 Cor. xi. 2.  The Sacrament of Matrimony
is the living type of the union between GOD and the Soul,
between Christ and the Church.  The Old Testament
prophets represent the transgressions of Israel and Judah
under the figure of adultery and whoredom; the type is an
ancient one.
" That we should bring," &c.: Hence it is evident that
the being dead to the Law is not the being released from
the duty to fulfil righteousness; for Christ rose again in
order that lie might purchase for us, and confer upon us,
the power of Holy Obedience.'" In the flesh....:" in our natu5. For when we were
in the flesh, the motions ral condition; before the Grace of
of sins, which were by the Gospel had been received.
the law, did work in   " The motions of sins....:" the
our members to bring uneasy movements of the original
forth fruit unto death. Root and Spring of Moral Depravity.
" Which were by the Law....:" which were known




METHOD AND MEANS OF SALVATION.             71
and recognized as sins, by means of the convictions produced by the Law: a thought which is presently developed
at greater length.
" In our members....:" In the flesh is the seat of Sinfulness and Death.
" Delivered, &c.....:" an expresdelivere. But now the lawre sion equivalent to that previous one
that being dead wherein of being dead thereto.
we were held; that we; That being dead...:"  This is
should serve in newness not probably the true reading: in the
of spirit, and not in the Greek, as established by the best auoldness of the letter.  thorities, it is, not a-roOavdvroo, but
arroOavovr-ea, and the verse should have been translated,
"but now, being dead, we are freed from the Law in which
we were held."  To say, that the Law is dead, would not
be literally true, and could only be tolerated as a very
strong figure.
" The letter....:" The Letter, is not the Law considered by itself; since it is a spiritual and a live thing (cf.
verse 14, and Acts vii. 38).  But it is the Law considered
with reference to the sinner, to whom it cannot give spirit
and life, but leaves him helpless.  Our service is not to be
as of old, as to a rigid and inflexible Master whom  we
could never hope to satisfy: but it is a new service, and
rendered by us as renewed by the Spirit of GOD.
7. What shall we sav   The objection raised in this verse is
then? Is the law sin? by no means an unnatural one: for it
God forbid. Nay, I had has been said, that we are " dead to the
not known sin, but by Law," and "delivered from the Law,"
the law-: fr I had not and especially that the sins, whose tnoknown lust, except the tions wrought in our members unto
death, were by the Law.  Hence, one might fall into the
error of supposing that the Law was sonlehow a cause of
Sin, and that the blame should fall upon it, and not upon
the Sinner.
" Is the Law sin?"  The question is at once answered in
the negative.  The Law is not the cause of Sin; nor is it
responsible in any way for our calamities and distresses.
"I had not known....:"  The Apostle here adopts
the 1st person, with indefinite reference, for the sake of
perspicuity, and as giving animation to the style.
"I had not known Sin, &c....:"  Sinfiilness is latent
in the mnermbers and in the being.  Were the Law of GOD




72        METHOD AND MEANS OF SALVATION.
entirely unknown, the existence of Sinfulness in our acts
would of course remain equally unknown. It is the knowledge which we enjoy of the Perfect Law of GOD, which
shows us our perversity and depravity: and the more
clearly we comprehend the marvellous excellence of that
Rule of HIoly Action, the more fully must we perceive our
own shocking condition.
law had said, Thou shalt "Thou shalt not covet....:" Unnot covet.         willing to refer to the heaviest kinds
8. But sin, taking oc- of crimes, or perhaps thinking it more
casion by the command- practical to select some very widely
ment, wrought in me prevalent sin by way of illustration,
all manner of concupis- the Apostle chooses for that purpose
cence. For without the
law sin was dead.  the 10th Commandment. The thought
is, that one might not know an act to
be sinful, unless he had ascertained that it was forbidden:
" I had not known lust" to be evil. Men would have committed Sin, but they would not have known the nature of
it. Sill is Sin, whatever our view of it may be: but the
lower men stand in the scale of enlightenment, the less they
feel its enormity.
8. Sin...'.:" i. e., Sinfulness; the primal and inherent evil and taint of the Nature of Mankind.
" Taking occasion:" i. e., finding a favourable opportunity against us: Sinfulness is here personified as an
Agent hostile to human peace.
"By the Commandment,:".. e., by the Law, as
becoming more clearly known.
" Wrought... concupiscence....:"  The analysis
is a simple one: when the laws of GOD become known,
we at once begin to perceive our state of opposition to them;
we think of every evil motion of our hearts as a sin; we
feel as sins, what we may not have so regarded previously;
we feel condemned before GOD for such acts; we pass to a
sensation of discouragement, as if there were no use in trying to be good, because we cannot wholly rid ourselves of
evil; and thence it may come to a kind of perverse and
fioward resolve to continue in Sin and get what good of
it we can. The mere fact that a thing is forbidden, may
set a man to desire it: the warning against evil, may tempt
some one to commit it, who otherwise would have been
comparatively indifferent. To forbid the flesh its pleas




METHOD AND MEANS OF SALVATION.             73
ures and indulgences, is to rouse up a spirit of resistance
and wilfiulness, and to excite stronger desire.
" Without the Law Sin was dead." Translate, "is dead."
The proposition is absolutely true.  Cf. iv. 15; v. 13.,
"Without the Law;", i. e., without a knowledge of the
Law, on tile part of men; " Sin is dead," i. e., there can be
no convictions of Sinfulness, and it can have no power at
all to torment and afflict the conscience and mind.  Sin
cannot declare itself, where the AMoral Law of GOD is unknown: but it must, of course, exist, the same.  The whole
language relates to the subjective condition of the mind, in
its apprehension of the real nature of Sin, and the punishment thereof.  The whole thought is intensely and exclusively subjective.
9. For I was alive   "I was alive        " i. e., in in
without the law once: own eyes; I thought that it was weil
butwhen the command- with me; I seemed to myself to live
ment came, sin revived, and to be safe.
and I died.           "Without the Law....:" i. e., before coming to the full knowledge of GoD's Will and ConlIandllents.
" Came,....:". e., came to my knowledge.
" Sin revived....:" Sinfulness, that evil agent, clenclled me at once: and "I died;" i. e., I perceived myself to
be a lost and dying wretch.
10. And  the comn-  "The Commandment....:" the
inandinent, which was Moral Law as already explained.
ordaitled to life, I found   " Which was to life....:" for that
to be unto death.   Law contains the rule of life, and is
the perfect guide of AMan, considered as a spiritual and ihnmortal being.
" Unto death....:"  In its effects; for the sinner cannot obey it; and, therefore, humnanly speaking, must die.
11. For sin, taking   11. "For Sin....:" not the Law.
occasion by the com- but Sinfulness: it slew him, on occamandlnent,deceived me, sion of the knowledge of the Law.  It
and by it slew me.    is not the Law which is the cause of
death, but Sin: the Law is an occasion only.'' Deceived me....:" Led me into devious and interniinable ways, as the murderer leads the traveller far off from
help: led me unawares, until, not knowing whither I went,
I fell into the ways of death.
12. Wherefore the   Full response is made to the ques
4




74'METHOD AND MEANS OF SALVATION.
law is holy, and the tion raised in verse 7. These exprescomaanndmentholyland sions of the holy Apostle deserve to
just, and good.     be weiohed in connection with the wild
blasphemies of the Antinomian Schleme, as well as by all
who would separate the Faith and the Righteousness of the
Gospel.  The account of the Moral Law as here given, is
forever its just and correct description.  It is natural to
Man to reverence, to delight in, and to love that Law; and
there can be no opposition between its requirements and
our happiness and peace, unless we, by our offences, give
rise to sucll opposition.  See the 119th Psalm, for a full
devotional exposition of this thought: it is a long act of
prayer and holy desire toward  the Law  of God, with
search to know how to fillfil it.
13. Was then that   The idea that the Law of GOD can
which is good made be in itself a cause or source of death
death unto rme? GOD to men, is preposterous and contradicforbid. But sin, that it tory: for the Law is simply the exmnight appearsin, work- pression of GOD's  will concerning us,
ing death in me by that
ANwhicll is good; that sin that we should be holy as Iie is holy,
by the commantndment and so should be happy in and with
lnligllt become exceed- Him.  Sinfulness distorts all our reing sinful.         lations to that "' holy, just, and good"
Coinlmanduelnt.  Sin, availing itself of that blessed stand-.aird, as a means of bringing the Sinner to confusion, leads
builn to count hinself as utterly lost and dead, and cuts
him off fiom that perfect patlh of life, and even fromI the
effort to keep it.  And thus, through the Comlumandmlent,
as perverted to its diabolical purpose, Sin grows to be an
intolerable oppressor, and reduces its victim to despair, between his klnowledge of the Law and desire toward it, and
his obstinate and perverse craving for the pleasures of Sin.
Thlat struggle the Apostle now proceeds to describe.  And
the transition is not an unnatural one just here: for it is of
the nature of all usurpations, that a reaction finally takes
place wlhen the burden becomes too intolerable.  Sin,
whllen become exceeding sinful, when felt in all the weight
of its power, and with all its miserable consequences, coinmpels the sufferer to cast about for some way of escape, if
any such there be.  (A literal rendering of this somewhat
complicated passage, would be as follows:- "Was then
the good (Law) the cause of my ruin? Certainly not: but
Sin (was the cause of it), which,' that it might appear Sin,'




METHOD AND MrEANS OF SALVATION.             75
in other words, to show (or showing) its character, wrought
rlin by ineals of the good (Law), thus displaying its detestable nature.")
14. For we know    These  are  the  two  convictions
that tle law is spiritual: which destroy the peace of the soul.
but I ara carnal, sold The knowledge that the Moral Law
er.  of GoD is the spiritual rule of life:
and thie knowledge that the sinner is bound fast, so as to
be unable to walk thereafter.
15. For that which I   This is the proof of what has just
do I allow not: for what been said.  "For," refers to the words
I would, that do I not; next preceding: "I may indeed say
but what I hate, that of myself that I am sold under sin,
dlo I.              because," &e. Ile describes the bondage, not as exculpating himself, but as accusing the tyrauny of Sin, and as deplorintg his wretched state.
On the use of the pronoun of the first person, see the
introductory observations on this Section.
" I [allow not." The Greek word signifies "I know not:"
as if he saidl, I kInow not the real character, the end, the
results of what I do.  Or else the word may be taken in
the sense of"' iL like not, I do not approve of."
" That wrlicll I do.... that do I....:" both refer to
the sillns of the person described.
" WhVat r would....:" To wit, works of holiness, goodlness, excellence.  The humIan mind, so far as it may be
called by that name, and has not become quite fiendish,
has in it some reverence for Goodness, and some desire,
more or less strong, to be good.  The greatest sinners
have left testimony of their secret reverence for Sanctity
aid Virtue.  The love of these qualities is innate, and we
never entirely lose it.
16. If theu I do that   The Apostle would argue, that from
ich              n would not, tIa the contradiction thus described bewihich I would not, I
consent unto the law tuween desire and action, two concluthat it is good.    sionsl must logically and of necessity
17. Now then it is follow:
no umore I that do it,  (at) The sinner becomes a witness to
but sin that dwelleth in   (.
Ine.                the purlity and goodness of the law:
(b) ile is the sufficient evidence
that it is not so much the real and proper mail who does
all the evil, but that it must be ascribed to the Law of' Sin
and Death in his members.




76         METHIOD AND MIEANS OF SALVATION.
The Law of GOD is vindicated on the one hand: the
honour of  numnanity is saved on the other.
18. For I klnow that   As the words with which verse 17
in me (that is, in my closes are repeated in verse 20, these
flesh,) dwelleth no good three verses would seem to be interndtlling: for to will is ed as a proof of the position advanced,
present with me; but that it is not Maln himself; not the
hoer to perform  that
-which is good I find "I" the " Ego," bl:ut the Sinfiulness
not.                within him  which thus works ruin
19. For the good that upon him.
I would I (o  not: but   18. "Ill me:"  The Sinner, in his
the evil which I would natural condition, is meant.
not, that I do. 
20. Now if I do that   i Flesh:"  The Seat of the Law of
I would not, it is no Sin and Death is the mortal and cormore I that do it, but ruptible body.
sin that dwelleth in me.   20. " It is no more I that do it:"
The real man is represented by, and resides especially in,
the Reason and the Conscience: these form  the better
part of the man.  And yet they are enslaved to Sin; and
so the whole being is domineered over and subdued.
21. "A law....:" The same which
21. I find then alaw,
tllhat, when I would do is presently called the law of Sin and
good, evil is present Death.
with me.               22. "'iInward man....:" The soul;
22. For I delight in the spiritual part; the Reason, Conthe law of GOD after science, and Affections: no reference
the inward mlan'
to the soul considered as renewed by
tie Grace of GOD: it means, the soul and spirit as they
were left by the Fall, and before receiving Divine Grace.
" I delight in the Law of GoD....:" Cf. Psalm xix.
7-11.  The mind naturally loves and delights in the Law
of GOD: it would argue a complete and hopeless apostasy,
if this were not true of the race in general.  This feeling
is the first and natural rule of the being.  But there has
intruded itself within us another and
23. But I see another
lazw in my members, a foreign and alien principle of evil,
warring against the law and its presence produces utter disof my mind, and bring- cord.  There are two laws within us,
ing me into captivity to warring against each other, and cans
the law of sin which is ing an intolerable condition of misery
in lny members.
and wretchedness.
It must be noted, on this verse, that the Apostle distinguishes between the " law of sin," and " another law," as




)METIIOD AND MEANS OF SALVATION.           77
he terms it: and that, in like manner, he distinguishes in
the context, between the " Law of GOD," and the " law of
tile mind:" and that presently lie speaks of the " law of
the Spirit of Lifb ill Christ Jesus."  The present, therefore, seems to be the suitable place, for speaking generally
of these divers "laws" lhere mentioned, and of explaining
tile distinctions whichl seem to exist among them.
Five times, and in five different ways, is this term used:
for we read of these following " laws:"
(A) The Law of GOD.... (verse 22).
(a) The Law of the AMind.... (verse 23).
(B) The Laws of Sin.... (verse 23).
(h) Another law in the mlembers, not named....
(verse 23).
(C) The Law of the Spirit of Life in Christ Jesus.
(verse 2, chll. viii).
Of these five, three must be treated as having an objective existence (i. e., as working, independently of human
action upon them), and the remaining two as having a
subljective existence (i. e., as consisting in the consent and
adlllesion of the huiman mind).  The former three are Primary Ilules and Ordinances; while the latter two are
Secondary Motions and Assents of the thoughts and the
soul.
The three Primary Laws are the 1st, the 3d, and the
5th of the foregoing catalogue: let us consider them in
order.
A. The law of God,: the Aoral Law: that one of all
H-is Rules of Action, which tie hlas imposed on Man as a
moral being and a iree agent: that Law in which there
can be no change while Man remains what he is, and
whicll applies to him  equally in whatsoever state he may
be, whether unfallen, in sin, or in the state of grace: this
rule is an unalterable one, and has no respect to the partieular relation which M-an lmay hold thereto: it is made
jf r hin, not by him, and in itself it cannot be modified or
affected by his action under it, although his relations to it
may undergto wide cllanoge.
B. The cLaw of Sin.  This is the rule and tendency
of that root of Sinfulness which exists within all the
descentdants of Adam: the present disease together witIl
its effe.ts.  Thlis also exists in the flesh and the members,
naturally, and without reference to individual action.




78        MMETIHOD AND MEANS OF SALVATION.
Through this law, infants die: through this law they are
the fit subjects of the Baptism for the remission of Sin.
C. The -Law of the Spirit of fye in ChristJesus. This
is tile new and divine principle which is infused into the
nature, and kept alive through the  IIoly Sacraments as
instruments: this principle considered as involving its
cognate powers and privileges, as, e. g., the strength to
keep the Law of GOD; the blessinog of filiation and adoption, and the assurance of being dealt with as children, and
not as bond-slaves; the effectual result of transformation
into the likeness of the Lord Jesus. This, also, is independent of human action; for the baptized infant is under
this new law from the moment of its regeneration in that
Sacrament, and thle introduction of this principle is into
the  acture; while its effect upon the Ch/aracter is a later
and a subsequent result.
Such are the three grand objective Laws spoken of in
this Section. We have now only to consider the remaining
two, whichl are subjective in their character, and, in fact,
express tthe consideration of the human mind upon the
others, and its imotions with reference to them. They are:
a.'lhe law of thle Xind. By this is meant the proper
inclination of the Better Self; the direction which the
spirit of' man instinctively takes, and would keep, if not
under an alien and invading restraint.  This is represented by the Apostle as being toward the Law of GOD. Between them there is the first relation.
b.- "Another law  in the.Jiembers." The Apostle gives
to this no name: he describes it as warring against the
Law of the Mind. It is not precisely the Law of Sin and
Death; but (see verse 23), it is that " other law" which
brings into captivity to the Law of Sin and Death.  MIanifestly then it must be the operation of the MIind and Will
toward that Law of Sin; the appetite for what may not
be had: and as the Law of the Mlind is the assent of the
better nature to the Law of Gon; so this law is the assent
of the disordered and disorganized being toward the Law
of Sin.  Between these, therefore, the second relationship
exists.
Finally, it is in the Law of the Spirit of Life that the
remedy lies, for these unhappy complications and disorders.
It strengthens the good and it weakens the evil.  It prepares for the full triumph of the Law of the Mind, and




METHOD AND MEANS OF SALVATION.               79
makes inevitable the final destruction of that " other law,"
nameless, and fatal in its results, whereby we are given
over unto death, and from which we cannot be delivered
but by the Grace of GOD.
24. 0 wretched man   This is the culmination of the train
that I am! who shall of thought.  The  soul which thus
deliver me from  the cries out, is certainly not the regenerbody of this death?    ate and justified soul.  But it is the
soul fully awakened to its true state, ready for GoD's Grace,
and desirous to receive it. 2Not simply the soul of the Sinhier, but that of the aroused, penitent, converted Sinner, as
it exists before (and only just before) it is visited by the
blessing of Redemption in Christ Jesus.
"TThe body....:" for the Law of Sin and Death is in
the members.  A reference has been traced, in these words,
to that terrible punishment of ancient and barbarous times,
whereby a convict was chained fast to a dead body, and
left in that horrible situation to die, while the corpse
turned gradually to corruption.  Mention is made of this
by Virgil (iEneid viii. 485-8):
" Mortua quin etiam jungebat corpora vivis,
Colnponens manibusque manus atque oribus ora,
(Tormnenti genus!) et sanie taboque fluentes
Comnplexu in misero longa sic morte necabat."
25. I thank  GOD   The transition is here noted, in the
through Jesus Christ words, " I thank GOD through Jesus
our Lord. So then with Christ our Lord."  It is a passage
the mind I myself serve
the law of GOD; but from death unto life: and the deliverwith the flesh the law ance comes solely through the Eternal
of sin.              Son of GOD, Atoning, Risen, Glorified.
But this is subsequently explained at length.
" So then:" in the new condition described, the person
is now brought into full harmony with the Law of GOD;
while yet, in the lower nature, and in the members, there
still remains the influence of the original fault and corruption of the nature. For that fault doth still relmain, even
in the regenerate.  And yet (viii. 1) there is no condemnnaa
1. There is therefore tion   r it; since, in Baptism, the
now no condemnation guilt of Original Sin is remitted for
to them which are in ever.
Christ Jesus, wllo walk   " In Christ Jesus:" to wit, by benot after the flesh, but ilng baptized into Him (see chap. vi.
after the Spirit.   pasi)
-oa'8svm).




80         METHOD AND MEANS OF SALVATION.
" Whlo walk not, &c.:" two two things are here mentioned
as necessary to the complete deliverance of the afflicted
person; 1st, his being outwardly received into the covenant of grace; and, 2dly, his full, subsequent compliance
with its spirit and its conditions.
" Who walk after the Spirit:" who take for the rule of
life the Will of GoD, which the spirit of Man learns of the
Holy Spirit of GOD.
It is manifest, that there should be no break between
chapters vii. and viii. The sense is continuous: the division between them should be entirely disregarded.
2. For the law of the   The divine and spiritual principle
spirit of life in Christ which makes him who is baptized into
Jesus hath made me free Jesus Christ to be alive unto GO).
from' the law of sin and This is opposed to the Law of Sin and
death.               Deathl.  Both have already been explained.  Thle Spirit of GOD gives a new life to the people
of GoD, and with it a new law and rule of living.
" What the Law  could not do."
3. For what the law "Tlhree things the Law  can do.  It
could not do, in that it
was weak through the can develope the nature of sin; it can
flesh, GOD sending his become the occasion of rousing up natown Son in the likeness ural sinful passions against its holy
of sinful flesh, and for and divine requisitions; and it can
lesin. conemed sin in the condemn the sinner to merited punflesh'              ishmllrnent. But in the great work which
is absolutely essential to his well-being, the work of his salvation, it can do nothing.  It has no forgiveness to offer,
no state of justification and acceptance to promise, no divine aid without which sanctification is unattainable, to
give."  (Turner.)
"Throulhl the flesh....:"  Through the sinfulness and
impotency of human nature which was subject to the Law
of Sin and Death.'"In the likeness...:"  Hle does not say that.Christ
was sent in sinful flesh, but in the likeness: for He bare
our infirmities, yet had no sin:  -le endured in His Flesh
the penalties of sin, and suffered weakness, privation, anxieties, hunger, thirst, pain, &c. Thus Ile was "in the likeness" of that flesh of ours which is sinful; but His Flesh
was in nowise sinful.
" And for Sin....:" i. e., to atone for it, to expiate, to
take it away.




31ETIIOD AND MIEANS OF SALVATION.            81
"Condemned Sin....:" Overcame it, triumphed over,
and conquered it; and thus overthrew  and set aside its
claim  to hold dominion over men; brought it under the
reproachfull and condemned condition of a defeated and
humbled adversary. All of which representations are clear
and literal and just, because Sin is not an innate power in
us, but a usurper wlhich has intruded into the light atnd
domain of GOD.
" In the flesh...       i. e., in its proper seat, the carnal
nature, thle body, and the members.
4. That the rigteous-   That....:" in order that.
ness of thle law might  " The Itighteousness of the Law...
be fulfilled in us, who The holiness and spiritual obedience
walk not after the flesh, required by the eternal Law of GOD.
but after the Spirit.    The pouwer to render this obedience is
g,iven in the Gospel.  Yet this is not an absolutely perfect
obedience, but such an obedience as is possible to a loving
heart and an upright conscience and mind.  GOD requires
no impossible thlings of any creature; therefore, not a perfeet alld absolute moral obedience firom any sinner, whether
before or after grace received.
"Wllo walk, &c.....:" A repetition of previous words.
3Marriott paraphrases thus:  " So long as our rule and principle of life is not in our own carnal desires and inclinations, but in thlose spiritual truths which we are taught of
GOD, and in IHis holy will."
"'Fulfilled iin 1us....:"  lie does not say by us, but
rathler i, i  us; for it is the IIoly Ghost who worketh all acceptable righlteousness in the soul.
5. For they that are   He means to show that the power
after the flesh do mind of holy obedience  is certainly ours.
the things of the flesh; To "mind" is, to be bent upon.  As
but they tllat are after the ungodly and the carnal are bent
the Spirit the things of on the gratification of their passions;
thle Spirit.         so thle true Christian is bent on obedience to the voice of GoD and thle motions of the Holy
Ghllost.
"Tley that are after the flesh....:"  They who live
accordclill to the suooggestions of the evil principle in Human
Nature.
"The tllings of the flesh....:"  The interests, cares,
and pleasures of this transitory life.'" They that are after the Spirit....:" They who, being
4*




82          METHIOD AND MEANS OF SALVATION.
brought under the power of the Holy Ghost, yield themselves to Him.
"The things of the Spirit....:"  The interests of the
world to conie: the promiises of GOD; tHis Laws and ways;
the 0: di.ancees of HI-s Church; the promises of His Word,
&c.
Simple statements of Christian ex-. For to ise cdath; but trnlly peierce, requiring no explanation.
minded is dleath; but to
be spirituall minded is   "Is deatll.. ". e., death toward
life andl peace.      GoI); for to limn who lives for the flesh
7. Because the carnal and the world alone, GOD is as though
mind is enmity against lie were not
GoI: for it is not sub-    "'Elityr  aainst GOD...:
ject to the law of GOD,.            
neither indeedl can be.  Since manl was mnade in the Inmage of
Goi), his will should be bound to GoD's
will, and hlis spirit should hlold communion with the Spirit
of GOD. But when the flesh rebels and acts separately, the
spirit anlld mind take a position of hostility toward the Almighty.
8.  "In  the flesh....:"  in tle
8. So then they that carnal state just described.
are is        "Ye Cn esl c.llot   9..1 Ye...:" i. e., who have by
please GOD.'
9. But ye are not in  aptism put on Christ.
9. B'ut ve are not in
the flesh, but in the   "'Are not, &.....          Are freed
Spirit, if so be that the from.your natural fallen  condition,
Spirit of GOD dwell in and made alive in thle Irolv Ghost.
you. Now if any man Folrmall,  all tile  aptized a'e in the
have not the Spirit ofatized ar in the
Christ, he is none of his. Spirit: effectulall y, tllose only are, who,
hlaving been so made partalkers of the
hleavenly gift, do walk according to tlheir calling.
" Now if any lan, &c.....:"  The Apostle intends
this as a general reark;  lie is sleaking of classes, of
Christians as a mass, the gift of thle Spirit of Christ is thle
comlonll privilcge and blessing of all Christ's people.  Tlis
should not be taken as intended to limit the imercy of GOD,
but rather to show its width of application to men.  Paraphrase verses 8 and 9 thus:-" They who are in their
natural conllition cannot please GOD, by obeying Himin and
doing His will, for they hlave not the power.  But ye are
not in that natural condition, but under the dispensation
of Grace, seeing tthat tlle Spirit of GOD dwellethl in you.
For tlhey who are Christ's must surely have Christ's Spirit.
But ye are Christ's, for so nlany of you as were baptized




METHOD AND MEANS OF SALVATION.              83
into Christ, have put on Christ.  Therefore being Christ's,
you must have Christ's Spirit; for he that had not Christ's
Spirit would be none of HIis."
10. And if Christ be   The Apostle still dwells upon the
in you, the body is dead surpassing gift and the fulness of our
because of sirl; but the salvation.  "If Christ be in you:"
Slpirit is life because of this should not be taken as expresrighteousness.      sive of a doubt.  "If" signifies "forasmucll  as," or " since;" just as in Colossians, iii. 1; where
the same word cannot be intended to have a hlypotlletical
sense, but forms a mark of reference to the previous assertion that they were indeed risen with Chlrist.  "Since,
therefore, Christ is in you, and you in Christ, as baptized
members of IIis Mystical Body the Church."
Observe, that the Apostle is enlarging upon and explaining GoD's plan of salvation; and not, in anywise, considering the application of that salvation to individual cases,
nor regarding particular persons with reference to their
irnprovement or neglect of their advantages.
"The body...:" i. e., the material part of man; the
earthly house of this tabernacle; the literal and actual
body.
"Is dead....:" IRemains mortal; mnust die; is liable
to death, bears all natural infirmities, and will return to
dust.
" Because of Sin....:" by reason of, or, in consequence
of, the Law of Sin and Deatll in the members.
" Tile Spirit....:" the spiritual and imrnmaterial part of
our laturlle.
" Is life....:" is in a living condition; is not like the
body, but lives, and shall live on.
"  ecase of righteousness....:" through the operation
of the Law of the Spirit of life in Christ Jesus.
Tie whole thought seems to be: that, when we are
made partakers of thle blessing of (Gon throughl the Gospel,
the mortal part of us still remains liable to corrupl)tion and
decay; but tile decay and loss cannot pass beyollnd the
place (of their present influence, because the spilitual part
is inade fully alive unto (GoD, and delivered firomn that
death which ought -to result, as a necessary consequence,
from  union with thle corruptible and dlying lumanity.
Chrllstianls mnust look folr no exemption finom  tle evils and
trials inlidellt to mllortality.




84         METHOD AND MEANS OF SALVATION.
IAn enlargement, and a very glori11. But if the Spirit ous one, of the thought in the precedof him that raised up.
Jesus from  the dead ing verse.
dwell in you, he that  "' If....:" again understand it as
raise(d up Christ from meaning,  " since."
the dead  shall also        Shall also quicken, &e.....:" A
quicken  your mortal promise that the gie of life and imnbodies by his Spirit that
dwelleth in you.     mortality through Christ shall not be
limited to our souls, but shall also be
at last, after a long time, extended even to the mortal
bodies.  The allusion must be to the " resurrection of the
body," which is an article of the true Catholic faith.
Christ's resurrection implies that of all who are in Himn.
Tile same power, the same Spirit, the sanme GOD, who
raised HIim up, shall, at the last day, raise up also His
faithful people.
"' Therefore....:" in view  of all
12. Therefore, breth- that has been said.
ren, we are debtors, not        The Flesh....:" the carnal nato the flesh, to live after
the flesh.          ture in its condition of enmity against
13. For if ye live GOD.
after the flesh, ye shall   " Debtors, &c.:"  We have no fur
(lie: but if ye through ther oblioations toward that carnal
the Spirit do mnortity
the deeds of the body, nature, that we should obey it.  No
ye shall live.       one may sin, under the pretence that
he is following the Law of Nature in
doingr so.  There are no laws of nature so pressing or exacting, as to require us to sin, that they may be gratified.
All the positions of the Materialist, the Epicurean, the
Sensualist, of this or any other period, are invaded and
destroyed by this verse.
" Mortify the deeds, &c.:"  This, in opposition to any
anld all human systems, is the rule of the Catholic Faith.
As Christ suffered, so mnust we.  As He brought the Flesh
into subjection, so must we.  The Cross of the Lord is the
perpetual symbol of the disciple. Mortification, discipline,
penance; these are the exercises concerning which we are
debtors.
" Die.... live."  Death is the result of Sensual Indulgence and of obedience to the laws of tile material being.
Life comes to us fromn mortification of the flesh, and godly
and Christian discipline of our unruly members.
It mighlt be thought, firomn the turn which these remarks
In-In            




METHOD AND MEANS OF SALVATION.             85
are taking, that we were about to be placed again under
some such system as that, whereof the Apostle has proved,
that it collld never bring Salvation to man.  The thought
of bodily mortification, of discipline, &c., might suggest
again the thought of bondage to a taskmaster.  The
Apostle next proceeds to correet this impression.  He
shows, that we are adopted to be the children of GOD;
that the relations between I-Im  and u11, are not as those
between master and slave, but as those between parent
and child; and that, although we are required to obey
the holy law and to mortity the evil flesh, yet that our
service must be the service of children, free from fear of
GoD as a tyrannical ruler, and full of love and affectionate
zeal.
14. For as many as   Render, as in chapter vi., verse 3.
are led by the Spirit of The Law of the Spirit of Life in Christ
GOD, they are the sons Jesus, whereby one is free from the
of GOD.             T~Law of Sin and of Death, is a law of
Adoption and Sonship.  All the baptized are regarded as
members of' Christ, clfildren of GOD, and inheritors of the
Kingdonm of Heaven, and will be treated with tenderness
and allowance as such: the law of the sons of GOD is a
law of love.
15. For ye have not   We have not been brought into a
received the spirit of second  system  of literal bondage,
bondage again to fear; wherein dread and terror should be
but ye have received the prevailing sentiments.  But we
the Spirit of adoption, are adopted of GOD, and taught to call
whereby we cry, Abba,  ilAm  " Our Father."  IHe will thereFather.
16. The Spirit itself fore deal with us as with sons.
beareth witness with   We have a double proof of this hapour spirit, that we are pv condition; an outward evidence,
the children of GoD:  and an inward. The Holy Ghost, impressing on us the glad tidings; and our own hearts and
consciences acknowledging and rejoicing in the truth.
The hIoly Spirit, speaking through the Scriptures and the
System of the Church, declares and affirms our acceptance
and adoption of GOD. And the mind and spirit of the
believer find internal evidence of the blessed spiritual
change.  "With," should be understood to mean " together with."
"A feeding of acceptance, amounting even to assurance,
is happily not the test of filiation laid down in Scripture;




86         METIIOD AND MEANS OF SALVATION.
for such a test imust ever be uncertain, and often dependent on pllysical condition and natural temperament."
The full development of this thought
the. An    if chilren, of  our adoption as the Lord's own
(;o, and joint-heirs children, is hlerein contained: ours is,
with Clhrist; if so be so far as the nature of the case will
that we stffer with him, admit, a complete identification with
that iwNe may be also Christ; so as that HIe is the Elder
-lorified to-ethler.
glorifie together.  Brother, the First-born, and we are
after Iim  and very near Him, and, being here partakers
of His sufferings, we shall also hereafter enter into His
Glory.  As IIe said, " The glory which Thou gavest Me,
I have given unto them."  C:lrist and His People are one.
18. For I reckon that   The thotught suggested in the latter
the sufferings of this half of the preceding verse is here carpresent time are not ried out.
worthy to be conmpared   "I reckon....:" I consider; I
with the glory which feel assured.
shall be revealed in us.    " In us....:" Perhaps, and probably, a reference to the redemption of the mortal body.
As Chlrist was transfigured; as He ascended bodily to
HIeaven, and as I-e shall come agtain in Htis Glorified
Body; so may the bodies of His Saints be the instruments
of 1maLnitbesting a corresponding glory.  "For there is a
natural bodv, and there is a spiritual body."
"Slall be revealed...:"  Hereafter, in tlle day of
Christ's final exaltation and triumph. But yet this glorifying is already comlnmeneed.  For see S. John xvii. 22, and
lholn. viii. 30; also 2 Peter i. 4.  This glorifying must, of
course, take an outward and visible form, where it may be
seen of all; and likewise it must have an inward etfect for
blessedness and joy of soul and spirit, since it is here spoken
of as the ultimate offset to all the sufferings of this world.
The end of this section now approaches.  The Apostle
seelns to dwell especially on tile fact which he has stated,
of the adoption of mortal men to be the sons of GOD; of
the passing away of all the former relations of fear and
terror, and of the triumnph of Divine Love as the great
rnediatin( principle between the demands of the Eternal
Holiness of the Law, and tlle shortcomings and offences
of the sinner.  I-He glanices at the mournful past; then
recurs to the merciful visitatfion of the Lord; and finally
celebrates the Divine Love in a triumphal anthem of praise.




METIIOD AND MEANS OF SALVATION.             87
19. For the earest  "Thle manifestation of the sons of
expectation of the crean- God.:G   Thlle sllowing, or declaring
ture waitetll for the the happy and blessed condition of nlormanifestation  of the tals, as recovered by the mercy of Gvod,
sons of God. 
soI1s of God.       alad made His own children. This manifestation is already made, in its beginnings; and it may
be contemplated b)y faith and dwelt on in hope; but it
cannot be complete until the Resurrection shall have occurred; and when it shall have been belield at length,
all these initiations and first steps toward it may haply
show  as nothing.  Neither can its manner be comrprehended: ftor " it doth not yet appear wllat we shall be."
" The creature....:" TThis must mean, primarily,
and mainly, the Human Race: and secondarily we may
include other works of GOD so far as they were cnapable of
being affected by hullman  transgression.
"VWaitetll, &c....:   Earnestly desires and looks forward to.  Tile IHuman Race is represented as striving for
solmCe nnkuno0wn (ood, which could not be realized until
GOD'S salvation, Awit its results, was clearly disclosed. We
must not suppose themn to have looked precisely for whlat
has conme.  Theirs was a (groping after somewhat better;
tlley were wretchled, and tlley needed relief; but hlow the
aid should colle, or what its nature should be, they could
not lhave known.
"'The creltlre..:. "  The HIuman Race.
20. For the creature   " Was made sulbject to vanity...
was made sublject to Vanity means eullptiness.  For a creavanity, not willingly, ture to be made subject to vanity, is,
but by reason of him for it to faill firo  all hlope of a higlc and
who hath subjected the worthl  destiny, and to hlae its career
same in hope,                      y, and to  aveit career
me t sudde and the order of its natural developmnent sluddenly cut short and reduced to blankness and
vacuity.  See Job xvii. 11; " My days are past, lmy purposes are broken off; even the thloughts of my heart:" and
further, 15, "Where is now  my hope? as for my hope,
who shlall see it "  Reduction to complete emptiness,
uselessness, and unprofitableness, is thle tllought.
" Not willingly....:'   "  Because, although tIe act
was wilful, yet its consequences were not fully perceived:
if they coulmd have been, the impulse would have been to
have recoiled from thIe act witl ho Iror.  Self destruction
involves a contradiction, and seems to be an impossibility,




88         METrHOD AND MEANS OF SALVATION.
if the mind be sane. No man would willingly ruin himself. The fall into this state of vanity was not firom the
calm, dispassionate choice, and original prompting or _proprwio rmot<u of the victim.
" By reason of' himn who hath subjected the same."  But
it was throughll  the act of another party, to wit, through
the temptations and secret arts of the Adversary of Mankind, the Devil and Satan, the Enemy of all good.
"In hope....:"  These words do not depend on the
word " suljected:" they should be taken as standing by
themselves, and as expressing, in the logical order, a complete and distinct idea in addition: the Htuman Race,
fallen through the seductions of the enemy, were not left
to utter despair; but hope still remained to them, through
the promise made in the very hour of the fall.  Their condition, however deplorable and unhappy, was not, however,
barren of all hope and expectation of a future deliverance.
Because they had a sure, though not
21. Because the crea- fully defined, knowledge of such a reture itself also shall be demption firom the bondage, in which
delivered fiom the bon- they where held.   The bondae of
dage of corruption intoe bondag  of
the glorious liberty of corruption;" tle bondage to a power
the children of Gon.   tending to reduce them to corruption,
ruin, and decay.
" The bondage of corruption...:"  The Law of Sin
and Deatlh in thle mnembers.'i The liberty of the children of GOD....:"  The state
of those wvho in this world are under the Law of the Spirit
of Life in Clllrist Jesus, and who, living thereafter, shall
be glorified together with the Lord in the world to come.
22. For we lknow    A wider and fuller thought is now
that the whole creation expressed.  In the phrase " the ereagroaneth and travaileth ture," indirect reference is discerned
in pain together until to beings other than  MIankind, as
now.               lying under the same sense of' want
of unknown good, and as labouring thereafter with an earnest expectation.  Now it is affirmed that the whole creation
sympathizes with the Human Race, and is in pain and
distress together with them. We infer, from the language,
that Nature has been affected by the offence of the First
Adam.  See how broad is growing the basis of the coming anthem of praise!  See how  deep a foundation the
Apostle is constructing for his proposed monument to the




METHOD AND MEANS OF SALVATION.              89
Glory of GOD! If the whole creation loses in Adam, then
must it also gain in Christ: as the old hymn says:" Terra, Pontus, Astra, Mundus,
Quo lavantur flumine,"
speaking of the Blood of the Cross.
"Until now....:" i. e., until the time when the Son
of GOD was manifested in the flesh; the beginning of the
Gospel days.
The last words, " until now," might
23. And not only suggest thethought, that the travail and
they, but ourselves also, the sorrow have already ce
which have the first- the sorrow have already ceased, and
fruits of the Spirit, that the deliverance has been completeeven  we  ourselves ly effected.  The Apostle hastens to
groan within ourselves, correct such an impression, if it should
waiting for the adop- exist; and to show, that the deliverance
tion, to wit, the redemption  of our body. is but commenced, and that a great
event in the future is to complete it.
" And not only....:" understand, as before, the whole
creation up to the time at which he was writing.
"' Ourselves....:" Christians, and members of the
Covenant of Grace.
" First-fruits...:" The gifts of the Holy Ghost, such as
are needed unto salvation in this world, are the pledge and
earnest and first instalment of the full gift and endowment
of the same Spirit hereafter.
" Groan...:" A milder expression than that in verse
22. Partial deliverance is denoted by this change in the
language.
24. For we are saved   Our state of salvation is not a comby hope: buthope that pleted one; but one in which hope
is seen is not hope: remains to be exercised.
for what a man seeth,   Hope implies that the object thereof
why doth he yet hope is not yet in our possession.  " Hope
25. But if we hope enjoyed is not properly hoped."
for that we see not,   We must hope; we must live in
then do we with pa- hope of a better world, and await
tience wait for it.  with patience the promised glorious
26. Likewise  the change.
Spirit also helpeth our        Likewise'  To aid our faith
infirmities: for  we    Lkewse....:  To a
know not what we and patience we have help from above.
should pray fo, as we   "The  Spirit maketh intercession
ought: but the Spirit....."' Qui facit per alium, facit per




90         METHOD AND MEANS OF SALVATION.
itself maketh interces- se."  The Spirit moves us to make our
sionfor us with groan- requests known unto GOD: and our
ungs which cannot be petitions, intercessions, and groanings
(see verse 23), being made through
Him, are as though they were His.
"Groanings which cannot be uttered...:" Passionately
expressed desires for that future blessedness which cannot
be expressed in words.  The human understanding is as
little able to comprehend as yet the manner of the things
to come, as the human eye would be to endure them, if
suddenly revealed.
"' He that searcheth the hearts...:"
27. And  he  that      G
searcheth the hearts "' e., GOD.
knoweth what is the   "Knoweth, &c."  Knows what the
mind of the Spirit, be- heart pleads for, under the influence
cause he maketh inter- of the Holy Ghost, and therefore deals
cession for the saints with us not according to the imperfecaccording to thewill of tion of our prayers, but gives us more
28. And we know than we can ask or think.
that all things work   We have now  reached the begintorether for good to ning of a passage which fitly sums up
them that love GOD, to all that has gone before, and prepares
themn who are the call- for that triumphal hymn of praise of
edl according to h/s
purpose.           the Divine Love, with which the secpurpose.         tion ends.
In effect, verses 28, 29, and 30, might be taken as a
point of departure for an exposition of the entire Epistle, for what is said elsewhere bears on and refers to
them.
Whallt is the "purpose" here spoken of?  The fall and
only adequate answer is given in Ephesians i. 9, 10. It
is a summing up and gathering together all things into
one Body or Communion in Christ Jesus; and Angels and
Alen are comnprelhended alike in the design.  This is a Divine AMystery far surpassing our powers of thought, and
respecting which the Apostles have given no explanation.
But see Ephes. i. 4, 5, 18, 19; ii. 6, 7; iii. 4, 5, 6, 10, 15,
20; Col. i. 23, 26, 27.
Now the Apostle elsewhere says that this "purpose"
was held in the Divine Mlind, eternal ages ago. And here
lie says, that all things have been working together from
the beginning, and shall continue so to work for good, tovwards its complete and entire accomplishment.




METHOD AND MEANS OF SALVATION.           91
Who are " the Called?"  I-e must mean, Gentiles and
Jews alike and together.
For what has been the whole drift of the Epistle? Let
us review it.
1st. the Apostle showed, that the whole world was in a
state of condemnation. The Gentiles, who had the light
of nature, did not render acceptable obedience toward
GOD: and the Jews, although they enjoyed a clearer revelation, were not accepted of Him, because they did not
obey their Law.
And vet, the Lord designed their Salvation, and had for
that purpose, mlade known to all mankind, the Gospel
system.
Under this system they were all saved, or to be saved,
by Grace, and for the merits and through the work of
Christ and of the Holy Spirit.
For Christ had given Himself a sacrifice upon the Cross
for all mankind.  And a fountain-head of new spiritual
life had been opened in the Church.  And men had been
malde the children of GoD, and filled with the power of the
1Holy Ghost, that they might serve and obey the Almighty,
and so fulfil the end of their being.
All this great work of Restoration and Recovery had
been expected and waited for by a weary and sorrowful
Creation.  And now it had commenced, and the power of
the Spirit was engaged to its full accomplishment. And
that accomplishment is sure.
* For (to return to verse 28) this whole order of events
has been lying for ages in the secret purposes and counsels
of GOD. The Call of Mankind, their Recall to Himself,
has been made, as it were, from  of old: and all things
work together for good to those who are embraced in that
design. These, indeed, are all: but yet, the called retain
the option of accepting or refusing the offered salvation.
29. For whom he dlid; WThom Ie did foreknow," are the
foreklnow, he also did salne as " the Called" in the precedpredestinate to be con- ing verse: all in general, Gentiles as
formed to the image of well as Jews; all who hear, by His
his Son, that he might permission, the tidings of salvation
be the firstborn among permission, the tidings of salation
many brethren.     as attainable in Christ.  Foreknow,
means to love of old: to " know" is in
Scripture language to love, to regard with tender affection.
The expression is the same as that in 1 John iv. 9-11.




9 2       METHIOD AND MIEANS OF SALVATION.
GOD loved our sinful race, and so "foreknew" us: and
thereupon He did predestinate us unto the adoption of
30. Moreover whom children in Christ Jesus.  His predeshe did  predestinate, tinating decree is a general one and a
them  he also called: conditional one: it is the expression
and whom  he called, of His will that salvation should be
them he also justified: freely offered to all who will accept
and whom hie justified, it, through the Incarnation of the
theml he also glorified.
Only Begotten Son of GoD.
"Called....:"  To men so appointed to be saved,
GOD vouchsafed the outward call of the Gospel, and the
inward call of the heart.
" Justified....:" And those who were thus called to
that glorious state of salvation, were accepted of Him
freely, and placed in correspondence with all the means of
grace in the Church, in order that nothing should be wanting to them that their full redemption might be secured.
" Glorified....:" And these, so called into the Covenant of Grace in Christ Jesus, were already endued with
the first beginning of that glory which shall hereafter
shine in transcendent excellency and splendour when the
Lord Jesus shall be fillly exalted in His Saints.
These verses have not the dry, low, limited meaning
which the Calvinistic scheme requires in them. They do
not refer to particular and absolute decrees: they do not
express the idea of an elect few, fated, as it were, to be
saved, and an equally elect mass doomed to damnation.
The thought which they present is the worthy complelnent
of' all that has gone before, respecting the unity of our Race
in wretchedness; the common Headship of Adam; the
Redemption of all men in Christ; the offer of life to all;
the abolishing of every distinction between Jew and Gentile; the Universal Benefit of the Gospel.
METHOD AND MEANS OF SALVATION.
Part 4th. Benediction and BPraise of the Divine Love.
(CHAPTER VIII. 81-89.)
31. What shall we This hymn or doxology, however
then  say  to  these beautiful, needs but little comment.




METHOD AND MEANS OF SALVATION.             93
things?, If God be for It is the suitable and worthy concluus, who can be against sion of the whole train of thought.
32. Ile that spared   "What shall we then say to these
not his own Son, but thinrgs "  To the things, viz.: which
delivered him up for us have been treated of thus far? to the
all, how shall he not whole wonderful plan of GOD, for
with him  also freely good, toward them that love Himn? to
give us all things?   
33. Who shall lay the tidings respecting the Incarnation,
any thing to the charge the Cross, the Resurrection, the Gloriof God's elect? It is fyincg of the Lord Jesus Christ  To
God that justifieth.   all these things, what shall we say.
34. Who iam he that It would seem  as though we had
nothing left to say, but should rather
be silent in gratitude and joy. For let it be remembered,
that " these things" include the Manif'estation of the Sons
of GOD, a Mystery so great and glorious, as that it hath
not entered into the heart of rman to conceive of its manner.
"If GOD be for us, who can be against us?"  That GOD
is for us, has been hitherto abundantly manifested: nay it
has been stated, that IIis Purpose of Good toward the Human Race was conceived eternal ages ago, and that He
has caused all things to work together for good, toward
the accomnplishment of that end.  It matters not, therefore, what powers may be arrayed against us: for GoD is
with us, and He is greater than all.
32. "How shall ie not, with Hlim, also, freely give us
all things?"  A natural and reasonable conclusion.  The
gift of GOD'S Only Begotten Son, must certainly imply, or
include, every other gift necessary to make His Mission
complete in its results.  And again, the gift of Christ is,
as it were, the First-Fruits of the final gift: for in Christ,
at length, shall all things be gathered into one, both which
are in heaven and which are on earth.
"Freely....:" as it were without money, and without
price: for the gifts of GOD through the Gospel are not
bought by man.
33. " Who shall lay any thing to the charge of GOD'S
elect?" The elect are all they who have been made, by
Holy Baptism, rmembers of the Mystical Body of Christ.
These, the Ancient Enemy continually endeavors to circuinvent and destroy.  For Satan is the " Accuser of the
Brethren:" and Satan also would have utterly destroyed




94         METHOD AND MEANS OF SALVATIOA.
the righteous Job: he is the Adversary (as his name implies) of souls: and therefore it would seem that his arts
are here referred to: but they shall not surely avail. Why
not?  Because " GOD justifieth:" GOD pardons and accepts
the loving soul, whatever its imperfections may be; and
Satan will in vain call attention to the errors and shortcomings of GoD's faithful people.
I is Christ that died,   34. "Who is lhe that condemneth?"
yea rather, that is risen Sentence of condemnation, by whomagain, who is even at soever passed, shall weigh  nothing
the right hand of GoD, against the decree of release obtained
who also makethinter- for us, through the Days-Man becession for us.    tween us and the Almighty.'" Yea rather....:" as though the Doctrine of the Cross
were naught, apart from that of the Resurrection.
Here follow, likewise, the Articles of the Christian
Faiths as contained in the Apostle's Creed:
"He was crucified, dead, and buried;
"lie descended into hell;
"The third day He rose from the dead;
"' le ascended into Heaven,' And sitteth on the Right Hand of the Father."
These articles constitute that Shield of Faith whereby
we may quench all the fiery darts of the wicked one. His
charges, his condemnation of us, are set aside in the fulfilment of the Divine Mysteries of our redemption.
All the work of redemption begins,
35. Who shall separate us from the love of continues, and ends in the Principle
Christ? shall tribula- of Divine Love.  For, see 1 John
tion, or distress, or per- iv. 7-11. Nothing can separate us
secution, or famine, or fiom that Love wherewith the Lord
nakedness, or peril, or hath loved us, except it be our own
sword?              lack of faithfulness.  The Apostle
enumerates divers forms of trial, and amongst them  the
sword, which proved at last the instrument of his own malrtyrdom, for he was beheaded.  These " sufferings of the
present time" are not to be compared with the future glory,
and they can in nowise divide us from  our Saviour and
our GOD.
The thought might cross some mind:
36. As it is written, are not these distresses marks of the
For thy sake we are Divine displeasure? can the people
killed all the day long; 
we are accounted as who are so visited and oppressed, be




METHOD AND MEANS OF SALVATION.              95
sheep for the slaughter. really considered as enjoying the fav37. Nay, in all these our of GOD? To which the Apostle
things we re morethan replies, that these and the like disconquerors through him tresses are "no strange thing;" that
that loved us.      tresses are  no strange thing
they are upon us, " as it is written;"
that the description of those who are known and loved of
GOD, is that of people visited and sore distressed, yea, accounted as sheep for the slaughter: even as the Lord Himself was despised, oppressed, rejected, and afflicted. In all
these things, how terrible soever they may be, we are
made victors of evil, and even more than conquerors,
through the power of the Redeemer; as He said, "in the
world ye shall have tribulation: but be of good cheer,-I
have overcome the world."
38. For I am persuad-   A conclusion of great sublimity.
ed, that neither death,   All things are enumerated in heanor life, nor angels, nor ven, in earth, and under the earth:
principalities, nor pow- but there is no power among them
ers, nor things present, anywhere, as against the power and
nor things to come,
39. Nor heigs to co,    prevailing force of the Love of GOD in
39. Nor height, nor
depth, nor any other Christ.
creature, shall be able'" Death.:" the primal doom,
to separate us from the the constant dread and fear of men.
love of GOD, which is in  "; Life....:" which may harm by
Christ Jesus our Lord.'....
Christ Jesus our Lord.   cares," if evil, or by "'riches and
pleasures," if fortunate: (see S. Luke viii. 14).
" Angels.... principalities.... powers.:" names
of the orders of the heavenly hosts, as in Col. i. 16.  How
could the Holy Angels come between us and GOD?  It is
but a strong figure, like that in Gal. i. 8. The possibility
of such a thing is not intended in either place. This is
all brilliant and glowing poetry; an anthem; a song of
praise.  Let us not hear the dull criticisms of a prosaic
mind in connection with words so beautiful and so impassioned!
" Things present....:" the whole order of this mortal
life, up to the hour of death.
"Things to come....:" the time between death and
the resurrection, when the soul is in its disembodied condition.  And then the eternity afterward.
"Height....:" the Powers above us.
" Depth....:" the Powers infernal; whatsoever and
wheresoever they be; the Abyss, with its portentous shapes.




96         METHOD AND MEANS OF SALVATION.
"Any other creature....:" any created thing not
mentioned before.  Against one and all, were there occasion, the Love of GOD in Christ would eternally prevail.
Let us conclude the Section by comparing with some of
these agents enumerated, the Articles of the Creed.
Neither Death shall harm us   For He was crucified, dead, and
buried:
Nor Life...................    For the third day He rose from
the dead:
Nor Angels, nor Principalities,
nor Powers...................    For He sitteth at the Right
Hand of GOD:
Nor things present, nor things
to come, nor height, nor depth,
nor any other creature.........   For He ever liveth to make intercession for us.
Wherefore, All Glory be to GOD.




Scotion ourntlj.'        oib,  anll    t ie flurdtl, inll titotr.
(~arptrIs iK., x., n.)








GOD, AND THE CHURCH, IN HISTORY.         99
SECTION FOURTH.
IT has been the opinion of some who have undertaken to
comment on the Epistle to the Romans, that Chapters IX.,
X., and XI. have no apparent connection with the remainder of the work: they are regarded as a kind of parentlletical portion; incongruons; and introduced by the Apostle
for reasons known to himself, perhaps, but certainly not
obvious to any one else.
Such a view cannot, however, for a moment be tolerated.
That any one with ideas so meagre, should have taken in
hand to comment on this magnificent part of the Word of
GOD, is unfortunate for the readers of his productions.
For we are sure that the chapters in question have a close
relation to the rest of the Epistle, and that they harmonize with the subjects discussed therein.
These chapters form a Section by themselves.
Their reference may be considered as a threefold one:
1st, they refer to the Apostle himself; 2dly, they bear upon the nation of Israel; and 3dly, they have a general application to all sorts and conditions of men.
Let us regard the position of the Apostle. He was, at
that time, the most eminent of all the converts from Judaism to Christianity.  He had been distinguished among his
own people, for birth, talents, learning, and zeal: and his
defection to the faith in Christ was for them a telling blow.
Their rage against him ran to unusual lengths; so that lihe
was represented, not mnerely as a renegade and an apostate,
but also as retaining no interest whllatever in his former
connections, as abhorring his former co-religionists, and as
being alienated, in respect to sympathy and cllarity, from
Israel. From these unjust suspicions the Apostle might
naturally desire to clear hlirmself, as opportunity was aflblrded.
2dly. It must be remembered, that the calling of the
Gentiles implied a rejection of Israel. Tile Jews felt this;
and were hinderedl by it from embracing the Gospel. They
perceived, as the necessary consequence of the Apostle's
teachin(g, that Israel was no longer to be regarded as the
Chosen People of GOD; that Jew and Gentile were to staled
thenceforth uponl the same footing before the Alllig'hty




100       GOD, AND TIlE CHURCH, IN HISTORY.
on the score of acceptance with Him; that although Jews
might be saved, yet they who were saved would probably
be few compared to the bulk of the nation; that in their
national character, therefore, the House of Israel had completed their llistorv, and must yield the ground to a wider
system. All which ideas were the last that the mind of a
Jew could accept or entertain. For they regarded the
Covenant between themselves and the Almighty to be on
this wise: that GOD was held and bound to them by the
very terms thereof, and that it was indissoluble while they
fulfilled their part of its conditions; which fulfilment they
never doubted that they had accomplished, since they made
it to stand mainly in the rendering of acts of formal and
ritual obedience, and not in the pure and spiritual worship
and service of conscience, heart, and life. Therefore the
Apostle must meet this difficulty, and show that GOD was
not to be charged with injustice in doing to Israel as He
had done; and he must also show that they had misunderstood the meaning of the acts of GOD, and that the whole
course of His dealings with them, would, if accurately construed, have prepared them for the conclusions which had
at length been reached.
And, 3dly. It is to be observed,-regarding the whole
subject in the widest point of view, —that the History of
Israel was but the history of all finite instrumentalities, by
the use of which Almighty GOD works out His grand designs. In that history there is a lesson for the world at
large. The Apostle has been writing, with reference to
that Purpose of GOD which was conceived eternal ages
ago, and which was, in the beginning of the Gospel Dispensation, more clearly made known to men. IHe has told
us, that GOD has been making all things to work together,
from the beginning, with a view to its progress and ultimate accomplishment. Now  let us consider, that this
Great Development has been slowly carried on through
the use of human agents. It is, or seems to be, inevitable,
that many of those agents should be crushed and overborne
by the magnificence of the scheme in which they were unconsciously involved. No man could advance a claim to
the mercy of GOD, since all were sinners alike. GOD might,
without injustice, choose or reject, at will: He might,
with absolute equity, select the instruments with which He
would work, and those selected sh6uld have no better claim




GOD, AND THIE CHURCIIH IN HISTORY.     101
on Hin than those refused. And in the prosecution of the
designs of the Infinite, it seems the most natural of all
things, that the Finite should break down and fail. Israel
had been chosen to bear a part in the grand development
to which the Apostle refers. There was no antecedent
reason why Israel should be chosen, any more than Egypt,
or Canaan, or Assyria: for merit does not live as fiPom
Man to GOD. Therefore, Israel had no right to glory in
its election to that work which it actually performed. But
Israel failed. That was not surprising: it belongs to the
Finite to fail. The human is perishable; the material
must yield; the work, when tried by fire, will burn.
Therefore, the ultimate probability that the instrument
would be laid aside as no longer useful, should prevent any
complaint on that score. Israel was a tool in the hand'of
the Almighty for the work which it is His pleasure to carry on. The tool must wear out: and, when worn out, it
must be thrown aside. All complaints, against GOD, either
on the score of His first choice of Israel, or because of HIis
final rejection of Israel, are idle and vain.
But yet, Human Nature is one and the same. It is impossible, and it would be unnatural, for man to regard
without profound emotion this mournful history of the
wearing out and ultimate loss of the finite instruments in
their association with the work and power of the Eternal
GOD. It is a subject for sadness; for sympathetic grief;
it is a sight calculated to stir to their deepest recesses the
passions and affections of men. And we are likewise led
to look forward, if haply there be any compensation in
the future. We admit that GOD, in His Greatness, may
deal with us as the potter with the clay; and that the implemnent with which He has wrought His vast designs,
He may fitly fling from HIis Hland when tie will. And yet
we wish, that, if possible, it might be otherwise: that what
has served Him might be kept of Him; that what is ready
to perish might yet be saved. And thus, the rejection of
Israel appears to the thoughtful mind as a heavy and a
moving sight: so grand a people and so distinguished in
their times, so illustrious through the neigh bourhood of
GOD's Glory and His Covenants:-so deep, so complete a,
fall! It is not in ltiuman Nature to look unmoved on such
a sight; nor is it possible to restrain the question, whether
there may not be a fixture for that people of whom it was




102       GOD, AND TILE CHURCIH, IN HISTORY.
sung, "Judah was HIis Sanctuary, and Israel His Dominion."
These considerations prepare the way for announcing in
brief the topics embraced in the three chapters now under
consideration.
1st. Tile Apostle vindicates himself, and that in language quite natural, however strong it may sound. He
says, that he would, if that were possible, have given up
his own hope of everlasting salvation, if only his people
might be saved.  tie asserts, not once only, the assurance
of his affection and love for that Israel to which he had
once belonged.
2dly. lie shows, that no idea could be more at variance
with the whole history of GoD's dealings with HIis people
than this: that lHe, the Almighty, is accustomed to bind
Himself to individuals, or to lines of men, so as to be held
to those persons thenceforth. I-e adduces instances, and
striking ones, from the national history of the Jews, to
show the perfect independence with which the Lord had
been acting from  the first: taking up one and setting
down another as Ie saw fit; and His ways are vindicated
throughout by such a reference. Hence, too, the Apostle
would seem to imply, that if the Jews had not been quite
blinded by their prejudices, and if they had not failed to
catch one of the lessons which their history was meant to
teach them, they might have anticipated the very thing
which had occurred, viz.: the rejection of Israel and the
calling of the Gentiles.
3dly. HIe goes on to show, that there was a compensation for the loss, in a gain that should be; that the rejection of Israel was the rejection of a nation,-but that the
individuals might live again in the Body of the HIoly
Catholic Church: and he even holds out mysteriously the
view of a final repair and recovery of Zion, in the fulness
of the accomplishment of the eternal works of the Lord.
In connection with this subject, the Apostle also points a
moral of the last importance, for the warning and instruction of the Church; showing that Gon's modes of action
are, like Himself, unchanging; and that the rejection of
the ancient family of GOD renders possible the similar rejection of the new brotherhood and society; and that such
a possibility may be realized, by unfaithfulness to the trust
committed to it. The Church of Gospel days is warned




GOD, AND THE CHURCH, IN HISTORY.              103
by the fate of that communion to which formerly the
Covenant was granted.
Such is the large and luminous character of these three
chapters: and such are the lessons enforced and commended to the attention of his readers, in them.
Let us now proceed to the commentary upon the section under consideration.*
The Apostle first vindicates him1. I say the truth in self from  the charge of indifference
Christ, I lie not, my to his race. Very strong expressions
conscience also bearing of affirmation             the
me witness in theHoly of aifimation, implying  the extent
Ghost,               to which he considered himself misunderstood.
" In Christ...:" As Christ is my witness: or it may
mean, " on the word of a Christian man."
"Conscience.... Holy Ghost....:" Cf. viii. 16.
The double appeal is made; his own conscience, and the
voice of the HIoly Spirit unite in satisfying himn  of his sin2. That I have great cerity in what he is about to say.
heaviness and continual   2. To wit, on account of the rejecsorrow in my heart.   tion of his people.
8. For I could wish   3. Here is a verse about which
that myself were ac-s  ave disuieted    te
cursed from Christ for commentators have disquieted themmy brethren, my kins- selves idly, and respecting which they
men according to the have exhausted their arts, as though
flesh:                there were some extreme difficulty in
it. There is not. The Apostle means, that, if such a thing
were allowable, he would sacrifice his eternal hopes to save
his people: it is a high and generous impulse, the sudden
outburst of intense affection.  Moses had said the same
thing in his days, in behalf of the people; but the Lord
rebuked him  on the spot, and told him that such substitutions were not allowable.
" According to the flesh...:" For S. Paul was also
a Hebrew, and prided himself upon it.  See Acts xxvi. 4,
5; xxi. 39; 2 Cor. xi. 22, &c., &e., &e.
* "The 9th chapter of the Epistle... has puzzled so many men much abler
than the present writer; and, what is far more to be deplored, has been the occasion of dejection and of despair to many.... It is not the design to notice the various senses which have been ascribed to the different verses in
the chapter. Far from this, there will not be reviewed or reconsidered to
any considerable extent, what the author has heretofore taken the trouble
to peruse; of the much greater proportion of which he judges it better to be
ignorant than to be informed."-BISHOP WrITE.




104        GOD, AND THE CHURCIH, IN HISTORY.
4.  ho are Israel-   Reflecting  mournfully  upon  the
ites; to who are Israel- theme, he recounts the past and faded
ites; to whom pertaineth the adoption, and glories of his nation.
the glory, and the cove-   " Israelites....:" Their most honnants, and the giving of ourable appellation; just as the Spanthe law, and the ser- iards call themselves " Castilians."
vice of God, and the   "s Adoption....:" viz.: out of all
Ipromises;          nations of the earth to be GoD's peculliar people.
c" Glory....:" the visible Shekinah, in the temple;
and perhaps the Pillar of Fire and Glory in the Desert.
"Covenants....:?' with Abraham, with Isaac and
Jacob; with Moses; with David: Gen. xv. 18; xxxv. 12.
" The Giving of the Law....:" from Mount Sinai.
" The Service....:" the Tabernacle and Temple Services, with their entire Ritual System.
"The Promises....:" of the coming of Messiah and
of the blessing of all nations of the world in them.
5. Whose are the fa-   "The Fathers....:" the old patrithers, and of whom, as archs, the royal line, the prophets, and
concerning the flesh, all the venerable names of the past of
Christ came, who is Israel.
over all, GOD blessed   " Christ....:" Finally, the last
for ever. Amen.     and  highest distinction, that from
them came the Messiah, the Christ that was to be.
"Who is over all, &c."  In vain do they who deny the
Divinity of our Lord, seek to extricate themselves from
the nmeaning of this passage; and strange are the devices
to avoid giving to Him the Glory which is forever IIis
due: truly heretics are at their wits' end.  But it is clear
and unmistakable; Christ is GoD over all, and, as such,
blessed forevermore.  And let all the people say, Amen.
How runs the thoughlt? TheAposth6.e word of GOugD hath tle's vindication is at an end. He was
taken none effect. For led on to magnify the glories and the
privileges of his nation.  All that
splendour of dignity and honour is gone.  Shall not GOD,
who chose them for His own, who elevated them so highly,
be chargeable now with inconstancy in abandoning them?
And shall it not be said of His work, that it has come to
naught? Not so, says the Apostle, not so.
Two questions, in effect, are proposed by the Apostle.
The first is (verse 6), "Has the word of GOD taken none




GOD, AND THE CHURCH, IN HISTORY.           105
effect?"  The second is (verse 14), " May IHe be charged
with injustice?"
Let us consider the precise bearing of each question in
turn.
The promises of GOD were made of old to Israel as a
nation.  But that nation is now rejected.  Has then that
promise been broken?  Has the word of GoD not been
kept?  In reply to this he shows, that unto the fulfilment
of GoD's word toward them  it is not necessary that every
one of them  should have been saved: that GOD on the
contrary had shown that such was not the meaning of His
promises.  IIe had made a covenant with AbralLham  and
his seed: and yet Ishmael had been rejected, and the
promise kept with Isaac alone; but the word of Goin was
not broken.  Again, the covenant was renewed to Isaac
and his seed; but yet, Jacob was preferred before his elder
brotller Esau; and still the word of GorD was not broken.
The question afterward arises, whether it is right to make
such arbitrary distinctions among men: and the Apostle
answers it by and by.
they are not all Israel,   Paraphrase thus: Tile word of GOD
which are of Israel:' shall not be regarded as being without
7. Neither, because effect: for, just as it is clear to every
they are the seed of one's mind, that not all Israelites are
Abrahaim, are they all Israelites indeed, faithful and true; so
children: but, In Isaac    ht to be as clear that G
shall thy seed be called. it Oult to be as clear that GOD's
promise to Abrahalln was not intended
to apply to every individual  descended from  that patriarch; for the promise that in his seed should all the
nations of the world be blessed, was fulfilled in the person
of one only of his children, i. e., Isaac.
8. That  is, The    Islnhmael was the child of the flesh:
which are the children Isaac was the child of the promise.
of the flesh, these are GOD had said, "In thy seed shall be
notthe children of GoD: the blessing."  What shall we underbut the children of the stand by the expression " thy seed?"
promise are counted for Abraham no doubt thoulght that GOD
the seed.
meant it of all his children; for lie
said, "' O that Ishmael might live before Thee!"  But no:
GOD's will was otherwise.  The children of Isaacl  were
counted for that " seed" to which the promise should be
handed on. Observe, that in this chapter, it does not appear that the salvation of individuals is in any way referred
5*




106        GOD, AND THE CHURCH, IN HISTORY.
to. The matter under discussion is, not the eternal state
of particular persons, but the dealings of GOD with men in
general, and with His Church.  Nothing can be inferred
of the everlasting condition of Ishmael, Esau, Isaac, Jacob,
or Pharaoh, from aught herein stated.
9. For this is the   A reference to the historical record
word of promise, At of the event to which lie had just dithis time will I come, rected  their attention.  This  verse
and Sarah shall have a seems to be parenthetical, and adds
son.                 nothing to the sense.  "Isaac, as you
know, was born according to promise, and by miracle."
10. And  not only   And this is not the only case in
this; but when Rebec- point: that of Esau and Jacob affords
ca also had conceived another remarkable illustration.  The
by one, even by our fa- promise made in general to Abraham's
ther Isaac;'posterity, is restricted to Isaac; and
Isaac's wife having given birth. to twins, a distinction is
made even there, and the promise is a second time restricted to one of those two, and that the younger.
This discernment between the ten1:1. (For t7ze c7,ildrente
being not yet born, nei- ants of the same womb was not mrade
ther having done any on the ground of any moral or spiritgood or evil, tha.t the nial difference between the children:
purpose of GOD accord- it was determined  upon, and  aning to election might nounted to their mother, before they
stand, not of works, but
of lim that calleth;)   were born.  The design of GoD was
to stand and be carried out, irrespectivelv of the worlks of men, and solely in accordance with
HIis electior (choice) and call of those whom I[e had determined to make the instruments of His desigmns.
12.    as said unto  Loved.... hated."  The words
12. It was said unto
her, The elder sh1all evidently  mean,'"I have regarded
serve tbhe younger.    with more favour, I have regarded
13. As it is written, with less favour."  GOD hatet11 notiJacob have I loved, but ingr that IIe hatl   made.  Ile distinEsau have I hated.       
guished between  Esau  and Jacob,
slhowing   to the latter a favour and an indulgence which
lIe denied to the former.
Tllus the Apostle has answered the first question.  He
has shown the Jews that they could not riglitly argue, because of the rejection of Israel, and the calling and acceptance of the Gentiles, that the word of GOD had come to no
effect, and that His plans and designs had been frustrated:




GOD, AND THE CtIURCIt, IN HISTORY.       107
any more than it could have been argued, when Ishmael
was rejected, that GOD's promiise to Abraham's seed had
failed; or wllen Esau was rejected, that the covenant with
Isaac had comne to nauglht.  Their own histqry ought to
have prepared them for what might occur. The fact that
-lfe had rejected the nation of Israel from being His peculiar people was not one for which they ought to have been
unprepared.  But now the second question arises: Can
GoI) be chlarged with injustice, for His rejection of Ishmael and Esau firom  being children of the promise in old
times, or for the rejection of the nation of Israel at a later
day 
The Apostle answers at once in the negative, and the
object of what is said in the following verses, 14-18,
seelms to be to prove the point that GOD is not unjust.
]But  how thley prove this, does not so immediately appear:
the verses are difficult, however we may regard them.
Some would so explain them  as to take away the difficulty by tacitly denying that they are intended as proof,
and considering them simply as illustration.  Thus a very
learned writer of our own paraphrases the verses as follows:
"From what has been said, can GOD be charged with
injustice?  Certainly not. But I-e acts according to His
own pleasure, as lie says, I will show favour and benignity to whomlsoever I will. His plans all originate from
and are carried out in accordance with His own will, so
that their direction and arrangement do not at all depend
upon human inclination or effort, but solely on the divine
wisdom and benevolence.  And, to give an instance of a
bad man being inade subservient to the divine plans, it is
said of Pharaoh, that GOD allowed him to continue in order
to display IIis power througlh the monarch's obduracy,
and tllhus to spread lHis glory in the world.  It is plain,
theref)re, that GOD SO disposes all things as to promuote His own purposes, extending Itis benefits to some,
and suffering others to continue obdurate."  (Verses
14-18.)
Now, however correct such an analysis may be, as far
as it goes, it hardly seems to give us the full thought.
There is left no place for argument: the Apostle's words
seem  to be regarded as mere illustration or affirmation.
In addition to the bare sense of the words, as thus clearly




108        GOD, AND THE CTIURCH, IN HISTORY.
and excellently rendered, let us seek for a line of reasoning
under the surface, by which it is proved herein that GOD
is not unjust.  In efect the Apostle has selected the cases
of Israel and of Pharaoh, as two, in each of which the
power of GOD is indeed signally illustrated, but in each of
which there is as signally displayed the sinfulness and
unworthiness of men. And thus, an argument is at once
suggested.  For, if the acts of GOD appear at first sight
arbitrary, yet we must admit that the creatures with whom
lie thus dealt, deserved, in respect of their sinfulness, no
consideration at all at His Hands.
The clue to the argumentative character of these verses
may be stated to be as follows. When the Apostle cites
the cases, first of Moses, and then of Pharaoh, lie must be
regarded as intending to draw attention to the entire case
as presented in the Old Testament. The thougllt which
he would ultinmately express is to be gathered, not firom
the ten or dozen words which he quotes, but from  the
whole portion of the Scripture from which they are quoted.
This was the Rabbinical mode of citation: the first word
of a chapter might stand for the whole chapter; and if a
RiRbbi should say, "the word, (naming it), Reans," he
would intend to say, " the passage begrinning with, or containing that word, means," &c. We have an instance of
this mode of citation by S. Paul, in ITeb. xii. 27. "And
this word, Yet once more, signifieth," &e. But certainly
he means, "the passage in the prophecy wherein that expression, Yet once more, is found."
So, when, in thlis place, the holy Apostle adduces a remark to Moses, expressed in a very few words, althllough
sufficiently apposite as illustrating a way of action customary, with the Almighty, it is impossible to show in those
few words, any proof that GOD is not unjust: nor can an
argument be drawn from the very few words quoted as addressed to Pharaoh.  There is, however, an argmnent, and
a satisfactory and conclusive one. But it lies in the whole
history of Moses and the Israelites, at the time and place
referred to; and in the whole history of the King of Egypt.
What this argument is, in each case, it remains. after these
preliminary observations, to show.
Unrighteousness in GoD? Surely
14. What shall we not. Far be the thought from  any:say then? Is there un- man's mind. It needs no disproof:




GOD, AND THE CIIURCIHI IN HISTORY.         109
righteousness with GoD? But yet the Apostle goes on to develGOD forb~id.        ope the truth.
15.  For he saith to        ruh
o1es Fr w-he *inr T  15. That is to say, GOD acts after
3{oses, 1 will hlave mercy on whom I will have e  is own pleasure; He shows mercy
mercy, and I will have to whomsoever He will.  But, beside
compassion on whom this statement, remark the reference
I will have compassion. to the circumstances related in Exoduts xxxii. xxxiii.,  xxxiv.  An argument lies in the nlarrative there recorded; the quotation is fiom  xxxiii. 19.
GOD  had  scarcely given the Israelites the Law  from
Mount Sinai, when they revolted and rebelled, and made
a golden calf, and worshipped it.  The Lord would then
have destroyed them  fromn before Him; and, at that time,
2Moses offered himself to be blotted out of the book of the
livinr, if that could have saved them.  The Lord then
anloulned to them  His intention to withdraw fiom them:
"and the people heard the evil tidings," and mourned
and bitterly complained of the changre in their circumstallces.  hlere then is an apposite illustration of the rejection of a great lumnber of tile nation; for all but two of
those perso5ls perished in the wilderness.  Iow does the
Apostle prove the point in question, of GoD's Periect Justice?  BIy showing to the Jews (whom be particularly addresses in these tllree chapters) that, although the people
were reiecated, vet they richly deserved to be.  And GoD
Alrnighllty is abundantly justified in whatsoever I-e may do
16). So then it is not or have done toward men, by the fact
of hiln that willeth, nor that all are sinners and ungrateful
of hlim that runneth, alike, and that no one is entitled to
but of GoD that shew- claim His mercy: HI-e may show mereth mercy.          ey on whomsoever Hle will, since all
are withlout merit or title to it in His siglht.
Rejecting the fanciful explanations which have been
given of some words in verse 16, let us take it as expressing this; that GoD's great plans and purposes are carried
on irrespectively of human wishes or human efforts in the
lmatter, but according to Htis own way, and yet always
with a view to inerc-y.
17. For the scripture   Anothler instance is here suggested;
saith  unto  Pharaoh, the history of Pharaoh.  He was a
Even for this same pur- grave offender; but GOD has reasons
pose have I raised( theeitting the wicked to flori
up, that I might shew                  wiked to fourish.
my power in thee, and But yet the event justified the course




110        GOD, AND THE CHURCH, IN HISTORY.
that my name might be which was taken: he was preserved
declared throughout all long enough to be an example and a
warning to transgressors, yet his sins
were great enough to cut him off from any claim to indulgence, and no mode of dealing with him could have been.
too severe. It is fiom the entire history of this man, occupying the first fourteen chapters of the book of Exodus, that
the Apostle draws his argument, and not from the mere
twenty-nine words here quoted. Before we can state the
force and bearing of the argument, however, it is necessary
to explain the words of verse 17, and the next.. " The Scripture saith....:" that is, Moses, commissioned
by GOD, saith unto him in GoD's Name.
"H lHave I raised thee up....:" Some render as though
it meant, "I have created thee, I have brought thee into
existence." This is not the meaning in the original, and it
gives a view discordant with all natural and revealed representations of the Lord. It means, " I have preserved,
have allowed thee to retain thy power so long."  (Ileb., I
have made thee to stand or continue: Sept., thou hast been
preserved.)
"That I might,  &c." " I might have destroyed thee,
longc ago, in just judgment; but I have kept thee in the
throne which thou hast dishonoured, in order that My
Power and Justice mright have at last their full vindication:" this is the thought in the original, Exod. ix. 13-17.
18. Therefore hath he  I.e hlardellet..:"  I-e permercy on whonm he will mits to remain hardened. In the stohave mnercy, and whom ry of Pharaoh three expressions are
he will he hardeneth.  used: GOD hardened Pharaoh'' s heart;
Plharaoh hardened his own heart: Pharaoh's heart was
hardened. When GOD is said to harden the heart of the sinner, we are to consider the sinner as having already hardened his own heart against GOD, and as being permitted
by GOD, under judicial visitation, to remain il that condition.
The argument is clear. GOD permits the sinner to go to
his destruction if he will: but GOD is not unjiust therein,
for the wicked provoke Him by their crimes.  So, although
He dealt as Ile did with Pharaoh, yet did Pharaoll deserve
no better fate. And it is implied, both here and in the
case of the rejected children of Israel who perished in the
desert, that the Lord who so dealt with them must ever be




GOD, AND TIIE CHURCHI IN HISTORY.         111
consistent with HIimself, and may therefore be expected to
discard and destroy any people, any race, or any iindividual, who may not fulfil what was required according to his
or their call and election of GOD.
Thus, therefore, do we explain verses 14-18; as intended istly, to express, by examples taken from the Old Testament history, the thought, that the Almighty deals as
He chooses with the children of men, irrespectively of any
thing but His own good pleasure; and, 2dly, that He cannot be taxed with injustice in that thing, because their sins
]have cut tlerm off from claim on HIim, and have rendered
them " vessels fitted for destruction."
A captious objector is introduced: we are reminded of
chapter iii. 1-5.  This objector sees and speaks to the surface-meaning of what has been said: if he likewise understood the deeper thought, that would have irritated him
still more, although he makes no reference to it.
19. Thou wilt say   The objection is as follows: The
then unto  me, Why Apostle has asserted that Go,) plans
doth he yet find fault? as Ie will, and that His plans cannot.
For who hath resisted be altered nor His purposes set aside
his will?          by man.  Why then should He find
fault with, and condemn, and punish men, who are helpless before His irresistible will?  Our conduct, although
it be evil like that of Pharaoh or of unbelieving Israel,
does yet subserve the purposes of the Almighty: why
find fault with us then?
The reply of the Apostle to this obwho art thou that re-n, jection is a twofold one.  1st, how
pliest against Gon? absurd for man to set himself up
Shall the thing formed against his Creator! The potter does
say to him that formed what he will with the clay: although
it, Why hast thou adee it is only in his hands.  But we are
21e ath notthus? he pot- much more in the power of GOD than
the clay is in the power of the potter;
for Ite created us; and He surely has a perfect right to do
what lie will with his own work.  So, 1st, the objection




112         GOD, AND TIIE CIIURCII, IN HISTORY.
ter power over the clay, is idle and inconsistent.  This illustraof the sanle lump to tion of the potter is of fiequent occurmake one vessel unto
honour, and another rence  in the Old Testament: see, e.g.,
unto dishonour?     the 18th chapter of Jeremiah.  The
reference  is clear: the vessel which
colmes not from thle wheels as the maker would have it, is
flunig  aside, and another is commenced: so was the IIouse
of Israel rejected because it had not proved faithful to that
which was committed to its trust.
22. Tihat if GOD,   And 2dly, the Apostle replies, that
willing to shew  his the rejection of unbelieving Israel was
wrath, and to Inake his not a ground of complaint - because
power known, endured the Lord had borne with them far lonwith muchl long-stifer- ger than  they deserved, and for this
inig the vessels of wrath      t                        t
fitted to destruction:  tley  ouglt to have been  thlan-kful.
2.3. And that he Paraphrase the sentence thus: What
might mlake klnown the if GOD, although intending eventually
riches of his glory on to display tlis power and to exercise
tieh vessels ohf moercy, due judgment, in wrath, upon the unwhich le had atfore        t 
prepared unto glory,   godly, dlid yet with wonderlful forbear24. Even us, whom aiice, ]lon  tolerate the sinners who
he hathl called, not of provoked Him by their deeds, showing
the Jews only, but also themselves ripe for judgment:-hath
of the Gentiles?
IIe not a perfect right to do this?
And, againl; hath Ile not anl equally perfect right to grant
to others thle riclies of Ilis mercy and grace, even unto
sucli, whlosoever they be, as show themselves to be worthy
of His good and precious gifts, and instrumnents fitted for
the carrying on of TIis purposes of good?
" Vessels of wrath.... of mercy...:" Terms suggested by the comparison of the potter: vessels good  and
useful for their purposes; vessels useless and therefore fit
only to be thrown away, or broken up and moulded over
again: The " vessels of wrath" are the sinful and rejected
Israelites.
"Fitted to destruction...:"  It does not say how, or
by whomn; least of all does it say that they were fitted for
destruction by GOD.  It simnply expresses the fact of condition.  If we think agrain of the comparison of the potter;
a vessel would turn out a failure, on the wheels, because
of the badness of the clay, or the presence of some unsuitable and foreign ingredient: in the same way, the human
instruments used by GOD fail and break downl " by reason




GOD, AND THE CHURCHI IN HISTORY.            113
of the frailty of our nature," and by the presence within
us of the alien element of Sinfulness: thus tile parallel is
complete.
" Vessels of mercy..:' The members of the Catholic
Church, converts friom Gentilisin and Judaism alike.
" Afore prepared....:" This does not mean " which
GOD had fore-ordained unto glory."  But it means, " for
whose complete and perfect redemlption and glorification,
GOD has made all the preparations that need be or could
be required."  Just so, in Ephlesians ii. 10, we read, in
our translation: "Created  in  Christ Jesus unto good
works, which GOD hath before ordained that we should
walk in thlem." A round-about translation, and one which
might,mislead, where any Calvinistic bias existed in the
mlilnd: the words should have been translated: " in which
tilhat we sliould walk, GOD hath beftore, or previolusly, made
all needful preparation."  That is to say, I-e has appointed the Church to exist, with all tile mneans of grace, in
order that every needful arrangement might be made, and
every facility afforded, for walking in holiness and righteousness before Itin
25. As he saith also   This part in the prophecy of Hosea
in Osoe, I will.call them manifestly relates to the calling of the
my people, which were Gentiles; and is introduced  by the
not inypeople; and her Apostle to show  that the event in
beloved, which was not question lhad been foretold by their
26beloved. And it shall own prophets, and that they ought to
t1o pass, that ill the have been prepared for it.  And this
place where it was said friom Isaiah, is as clearly intended of
nto themn, Ye are not the rejection of Israel and the saving
mly people; there shall of but a remnant of the nation.  And
they be called the chil- ~. a
dren of the living God. in this way he winds up all that has
27. Esaias also cri- been said, by an appeal to the sacred
eth concerning Israel, books of the Jews, to whicih it would
Though the number of have been impossible for them  to
the children of Israel make any satisfactory reply, and of
be as the sand of the.'
sea, a remnalt shall be which they could not evade, in anysavedl:             wise, the force. These general remarks
28. For he will finish having been made, let us notice parthe work, and cut it ticular expressions.
short in rigllteousness:   25. " As he saith. " i.e., as GoD
because a slhort work'
will the Lord makle up- sath.
on the earth.          " In the place, &c..." to show,




114        GOD) AND THE CHURCHI IN IrISTORY.
29. And as Esaias that GOD would thenceforth make no
said before, Except the account of place; but as the Lord
Lord of Sabaoth had said to the Samaritan woman: "neileft us a see(l, e  lad tlier in this mountain nor vet in Jerubeen made like unto salem" exclusively, but everywhere,
Gomnorrha.          shall GOD have  His  faithful worslippers.
28. " TIe will finish, r&c."  Ile will no longer delay,
but will hasten forward the work of judrgment and of mercy, tile rejecting   of the unfaitllfl  and the recovery and
redemption of the proimised remnant.
29. The prleservation of the rermnant of Israel is the
leading thoulght, as before.
The conclusion from  what has been
30. What shall we          this chapter, fom verse 24.
say then?  That the said in this chapter from verse 24.
Gentiles, which follow-   " Followed not after righteousness
ed not after righteous-....:2 See the account and enumerness, have attained to ation of their crimes and offences in
righteousness, even the chllapter i.  Yet, when tile offer of the
righteousness which is. Gospel was made to them, they accepted it.
"  Rilighteousness.:" to GOD's gift, throu1gh the Gospel, whllatsoever it be.
" Of faithl....:" to that gift, viz., which comes upon
all that believe tile Gospel.
31. But Tsrael, Awlich   "; Which followed, &c....:" Who
followed after the la.w strove, after a certain way, to fulfil
of righteousness, hath the requirements of the system under
not attained to the law whllich thley were placed, have yet not
of righteousness.    attained to the objects had in view
wheu: they were placed under that system.  Why not?
well mighlt tihe question be asked.  The Apostle replies:
*32. Wherefore? Be- Because they misunderstood the decause they sought it not sign of that system.  Tile Law was
by faith, but as it were tlheir schoolnmaster to bring( them  to
by tthe works of the Christ: to show them  the worthlesslaw.  For they stublin- ness of' man in respect of Gon; to
stone;               convince mankind of Sin; to lead
33. As it is written, tlhem  to cast away all hope save in
Behold I lay        HIim.  But yet th4ey had sought acceptance, under their dispensation, not as of faith and as
of GoD's gracious indulgence, and through trust in His
promises; but they had come to regard tIim  as their




GOD, ANDT THE CIIURCiI, IN IIISTORY.       115
debtor and to demand salvation of Iimrn as a right.  And
so they failed.  And especially they stumbled at that
in Sion a stumbling- stumbling- stum-blok of the lowliness and
stone and rock of of- unworldliness of the Lord and of H-is
fence: and whosoever Kiliragdorn. Finally, tlle Apostle adds
believeth on him shamedll a quotation to show, froml one of the
prophets, that this their offence in
Christ was foretold.
The 9th chapter of the Epistle shows to the reader, that
GOD's promises are made, according to His good pleasure,
and that it has not been HIis intention to bind Hiilself
arbitrarily to any man or to any class of men irrespectively
of that whlich is right in Him who is the Judge of all the
earth: and the history of the Jewish Nation might have
prepared theim to expect their rejection in case of their
disobedience, as well as the call of the Gentiles to take
their place.
The 11th chapter treats of the question of the possible
salvation of Israel, and leads us to consider, that althonugh
the mass of the people had been rejected on account of
their sills, yet that in the relnant who had been converted
to Christ, and in the children of GOD called out of all
lands to be members of HIis Churchl, the true Israel of
promise was to be seen, and the promises of the Lord were
to be taken as fulfilled in them.
]Between these two chapters stands thle 10thll; a short
one, in part supplementary to the 9tlh, and in part preparatory to the 11th. In it the reasons are stated at length,
why thle Israelites had failed; and thle calling of the Gentiles, as a fact foretold, is again adverted to.
1. Brethren,  my   The Apostle reaffirins whllat lie ]lad
heart'sdesireandprayer stated before; his deep affection for
to GoD for Israelis, that his people and desire for their salvathey might be sLved.  tion through the grace and tile means
afforded bhy tlle Gospel of the Lord Jesus Christ.
2. For I bear them    A zeal; but misdirected. Ile states
record that they have a this as a circumstance to their credit.
zeal of GOD, but not ac- So, irnself had once been zealous for
cording to klnow-ledge. Judaism  and against Cl'rist; but he
says tllat lie foun1d  1ercy becaus1e he did it ignllorantly
aid in unbelief:  Soinme allowance is to be mnade: to be




116        GODI AND THE CIHURCH) IN HISTORY.
lukewarm is worse than to be an open enemy.  This zeal
of tlleirs was a favourable sign, which the Apostle would
turn to account if he could.'I bear them  record:" I
freely adllit; I gladly concede that they are zealous: still
they are wrong.
" Ignorant of GOD'S Rigfhteousness.". For theybeing ig- I pretet not to give to this term the
norant of GOD's rihlteousness, and  going stiff and quaint meaning, GOD's mode
about to establish their of justify-ing men under the Gospel.
owurighteousness, have See the note on chapter iv. 13, for
not submittedl them — the full meaning of the term, "the
selves unto the right- Rlighteousness of GOD."   They were
eousness of GOf GOD.                          Tey were
ignorant of what GOD required': they
tllougnllt that Ie wanted tile outward formal service of
tlheir ritual system': they tlhought that to be circumcised,
and to keep tlhe precepts, and observe the days, and nmake
the offeillngs; to give titlie of mint, anise, and curnmin;
to fast twice in tile week and to give tithes of all that they
possessed; was what GOD required.  The scrupulous outwavrd righlteousness of the Pharisee was, in the eye of the
Jewish people, perfection: nothing could be tlhought of
better tlian that type of religion.  See the remnarks of the
Lord on the Pharisees and Scribes, cpassirn, for explanationl of tlie term " their own righteousness."  Do not let
us be confused with vague terms of the School, vwhile we
can liave the plain and practical comments of the Lord
Iimnself.  If any one desires to know what that righteousness of GOD is about which the Jews were ignorantt; and what they considered to be righteousness; and
how they souglht to establish those ideas and opinions of
their ownl; and after what sort they lived according to
them; and what manner of men they becamie in consequence; and how far they were from  attaining to the
Righteoulsness of GOD: if one wishes to know these things,
and so to have a clear and full commentary on this verse,
let him leave all tractates and schemes on nmodes of Justification, wlhiehl are for thle most part unprofitable and vain,
and let him read the 23d chapter of S. Matthew's Gospel; and these following  places, to wit: S. Luke xi.
37-54; xvi. 13-15; xviii. 9-14; also the Sermon on the
Mount, and especially v. 17-48.
4. For Christ is the." The Law....   Undoubtedly,
end of the law for right- the Jewish System is meant.




GOD, AND TIIE CHURCHI IN HISTORY.        117
eousness to every one   " The End, &c."  Chlist is the
that believeth.    final object to which the Law referred:
for it was given in order to prepare the hearts of men for
the comin(r of the Great RedeemIer.  It was toward Him,
that the whole system  given by Mloses was intended to
point. He was the scope, the object, and the end thereof;
and it had no meaning except as interpreted with reference to HIim.
Christ is the End of the Law:1st. Because men were to be convinced thereby of Sin,
and persuaded concerning the Righteousness of GOD, and
led and sent to the Son of GOD, incarnate, as to the Fountain of Cleansing, the Author of Pardon, and the Head of
their new and spiritual life.
2dly. Because all the ceremonies of the Mosaic Ritual
symbolized HIim.
3dlv. Because in Itis Person He fulfilled the Moral
Law in its perfection, and so gave to Mankind an example of the service in which GOD delights.
"For righteousness:" for pardon, for acceptance, for
sanctification, for grace, for glory; for all that we need
unto everlasting life.
" To every one that believeth:" to those, whosoever they
be, whether Gentile or Jew, who will accept HIirn as their
Saviour and Redeemer, and will fulfil the conditions required.
5. For Moses descri-  The Apostle contrasts the Law and
beth the righteousness the Gospel: the question is; in what
which is of the law, would he make the difference between
That the man which do- them to consist?
eth those things shall  Some, and probably most, of the
live iby them.     popular expounders, suppose, that he
intends to represent them as at variance in respect to the
terms; that he would say that Salvation under the Law,
was an excessively difficult thing, while under the Gospel,
it is, in the same proportion, easy.
To get this sense from the context, they take for granted,
that, in the fifth verse, there is described an Absolutely
Perfect Obedience. The language of the Law, they say, is
this: Ye must obey, perfectly, absolutely, and to the least
and last iota, if ye would live thereby. While the terms
of the Gospel are simple and easy: only believe in the
Lord Jesus Christ, and ye shall be saved. This is the




118       GOD, AND TIIE CHURCH, IN HISTORY.
quintessence of the Lutheran hypothesis. Faith in our
Lord Jesus Christ is represented as standing opposed to
Acts and Works of Righteousness: and it is asserted, as
the reason why men were not alnd could not be justified
under the Law, that it required an abstract perfection of
obedience which no one ever was able to render; while no
such requirement exists under tle Gospel.
To whichl interpretation, we object as follows:1st. That tllis purely ideal kind of Justification, although
conceivable by the imagination, is nowhere even hinted at
in thle Scriptures. To say that, in the passage now under
consideration, S. Paul intends it, is to assume what one
should rather try to prove. Again we repeat, that Almighty GoID has never required of fallen men an absolute
and unswerving perfection, and that there was no such
condition to Salvation under the Law. We rest this statenent, 1st, upon the unreasonableness of the opposite view;
2dly, upon the absence of allusions to such an imaginary
Obedience; and 3dly, upon the fact, that divers persons
are commended, in the Old Testament, as having been perfbet in their generations, of whom we know that all had
the faults and failings common to humanity.
2dly. The language of S. Paul, by which he is supposed
to be proving the extreme easiness of Salvation under, the
Gospel as compared with its great difficulty under the Law,
is but a quotation, almost verbatim, friom Moses. Whatever the Apostle says here about the Gospel, Moses had
said already about the Law: and whatever the words prove
of the Gospel as used by S. Paul, they prove equally of the
Law, as used by Moses. Let us, therefore, examine them,
where they first occur, (Dent. xxx. 11-14.) Where is the
dreamy and unreal theory of an Absolute Perfection as required under the Law?  For Moses said, of the Ancient
Covenant: "This commandment which I command thee
thlis day, it is not hidden from thee, neither is it far off.
It is not in heaven, that tlhou shouldest say, Who shall go
up for lus to heaven, and bring it unto us, that we may
hear it and do it? Neither is it beyond the sea, that thou
shouldest say, Who shall go over the sea for us, and bring
it unto us, that we may hear it and do it 2 But the word
is very nigh unto thee, in thy mouth and in thy heart, that
thou mayest do it." Now, whatever these words, as quoted, mean, the same must they mean as originally used:




GOD, AND THE CHURCH, IN HIISTORY.        119
for it is inconceivable that they express, in the two places,
totally opposite ideas. Moses could not have intended to
describe, in them, a system involving the utterly impossible condition of Absolute Perfection.  For such a System,
with its statutes, would have been very "far off" indeed;
the mode of fulfilling it would have been " hidden," of a
truth; nay, tlle very exhortation, "that thou mayest do
it," woulll have sounded like irony, if not like bitter mockery.  But Moses, in those words, described the Law: therefore the Law, as the Israelites understood it, could not
have been that intolerable systein which the imagination
of later times has depicted as standing in contrast to the
easy Gospel.
Hence we conclude, that the point of comparison here is
NOT, as has been supposed, the extreme rigour of the terms
of Salvation under an abstract ideal of Law, as contrasted
with a surprising and confusing facility, under the Gospel
of our Lord.
And yet, a contrast is certainly intended.  In what does
it really lie  We proceed to the answer which harlnollizes
with the convictions of men, and with the Catholic faith.
Two systems are here set side by side; and there are to
be notedl in theni a Similarity and a Difference.  Moses
speaks for the one, and Paul for tile other.
They are alike in this: that each was the ordinance of
the same lovinog and merciful GOD; that each was made
familiar to men; that each was near at hand, possible and
easy of accomplishment, replete with good to those who
would hear and obey. Each, in fact, Inight be described
in the very same terms; and when S. Paul would set forth
the true character of the Gospel, considered as a scheme of
mercy toward men, he could find, for that purpose, no
words more suitable than those in which Moses had previously spoken of the Law. Thus the two Systems resembled each other.
But in one most important respect they differed. Moses, in describing Salvation as attainable under the System
which he represented, spoke of acts, deeds, and works alone.
Whereas, Paul, in describing Salvation as attainable under
that System  whereof he was made an. Apostle, speaks only
of the Lord Jesus Christ.
The reason for this difference is apparent.  Each spoke
to what lie knew. Moses, as far as he spoke, spoke well:




120        GOD, AND THE CIIURCIJ) IN HISTORY.
further than lhe knew, he could not go. lie knew the duty
of man to GOD, which never alters: and of that hle spoke.
lie enjoined no impossible service. But yet, he knew not
of any " full, perfect, and sufficient sacrifice, oblation, and
satisfaction" foi sin; and, being aware that "it is impossible that the blood of bulls and of goats should take away
sin," and that " those sacrifices which they offered day by
day continually could not make the corners thereulto perfect;" lie was left in embarrassment, and his System was
proved to be unsatisfying and incomplete.  All that he
could do, was to re-enforce the duty of obedience. But lihe
could not tell them of a Redeemer; nor of a Cross; nor of
an Atonement; nor of a gift of the Holy Ghost; nor of
Sacraments effectual unto life. He knew only that men
mlust do what they could, and obey GOD. But there lie had
to stop.
Saint Paul, however, knew more than Moses. Ile knew
of the Lord Jesus Christ: and of His Vicarious Death: of
the washing away of Sin in the Blood of the Lamb; of the
Law of the Spirit of Life in Christ; of the Baptism for Regeneration; the laying on of hands; the Holy Colzmmunion
of the Body and Blood of the Lord; of all the mysteries,
gifts, graces, blessings of Catholic Christianity.  Therefore,
he could speak to far more than -Moses. But yet, all these
things resolve themselves, completely, into Christ: and to
mention Christ, is, to imply all these; and therefore he
needs but to speak of Him.
Christ is the Meritorious Cause of our Salvation.  The
Obedielnce of Faith is the Condition.  The difference between Moses and Paul is this: Moses, knowing nothing of
the Meritorious Cause, spoke only of the Condition.  S.
Paul, does not mention particularly the Condition, because
he is lost in admiration of the Meritorious Cause.
We return to the course of the text.
No more need be said upon these
6. esuts which righteous- verses: lie who would understand
speaketh on this avise, their meaning, will gather it from the
Say not in thine heart, dissertation in the preceding pages,
Who shall ascend into wherein the Contrast between the two
heaven? (that is, to Systems, in respect of Similarity and
bring Christdownfrom Difference, is fully set forth and ex7. Or, Who shall de- plained.  The quotation is from Deut.
scend into the deep? xxx. 11-14.




GOD) AND THE CHURCII, IN HISTORY.            121
(that is, to bring up   9. Faith in the Resurrection is here
Christ again from the mentioned as the sum of all Christian
8. Butwhatsaith it belief.  And  of course a statement
The word is nigh thee, such as this must be understood as
even in thy mouth, and implying all the acts and duties which
in thy heart: that is, properly grow from the root of faith.
the word of faith, which To believe in the Lord as raised from
we preach;
9. That if thou shalt the dead, is to believe in the resurrecconfess with thy mouth tion mystical whereby His people are
the Lord Jesus, and risen with and in Himn; and so to
shllalt believe in thine believe it as that one should thenceheart that GoD hath forth be minded so to walk as he hath
raised him from the
dead, thou  shalt be the Lord for his example.  The drift
saved.               of it all is this: that the Lord is near
at hand, and that His salvation is
offered to all, freely, if they will accept it on the terms
decreed and fore-arranged by the Almighty power and love.
10. For  with  the   B3elief in the heart; confession with
heart man  believeth the lips: these, the former sincere, the
unto righteousness; and latter open and steadfast, shall avail
with the mouth confes- unto salvation.  And so the Scripture
ion is made  unto salva- shall be fulfilled: and they who so con11. For the scripture fess and believe, shall never in anysaitli, Whosoever be- wise be put to confusion.  "In  Te
lieveth on him shall not Domine speravi: non confundar in
be ashamed.          oternum."
12. For there is no   There is no respect of persons wit
difference between the   There is no respect of persons with
Jew and the Greek: for GOD: Gentile and Jew, together and
the same Lord over all alike, capable of receiving the adopis rich unto all that call tion of children.  The Lord, who is
upon him.            the Creator and Ruler of all, is ready
13. For whosoever
shall call upon the name to bestow the riches of His mercy
of the Lord shall be and goodness on all without distincsaved.               tion.
14. How then shall   The interrogative form of the verses
they call on him  in is probably to be accounted merely as
whom  they have not 1
believed? and how shall a result of the Apostolic vigour and
they believe in him of earnestness of expression. The thought
whom  they have not is one: that GOD, who offers to men
heard? and how shall salvation through Christ, gives also to
they hear without a them every thing necessary for insurpreacher? 
15. And how  shall ing the accomplishment of His design.
they  preach, except Invert the sentence: GOD sends tho
6




1.'- 2 2   GOD, AND THE CIIURCH, IN HISTORY.
they be sent? as it is preachers of the Gospel, whose feet
written, How beautiful are beautiful upon the mountains; they
are the feet of them deliver the message of the Word of
that preach the gospel Life  the people hear; hearig they
of peace, and bring glad        people hear; hearing they
tidings of good things! believe; believing they call on the
Name of the Lord; so calling on His
Name and looking to Him  for salvation, they are saved
through  Iimn firever.
Perhaps, also, and probably, there lies here a latent
referelnce to himself; as preaching to the Gentiles as well
16. But they have as to the Jews.  For this it was in
not all obeyed the gos- him, whereby his countrymen were
pel. For Esaias saith, especially offended: he preached salvaLord, whohath believed tion to the Gentiles: and so the Apostle
our repl)0t?        intimates his divine mission: lie must
17. So then faith com-r
eth by hearing, and hear preachll, e must go, wo is unto him
ing by the word of GOD. if he preach not the Gospel of peace.
18. BIut I say, Have   To discern a logical connection bethey not heard? Yes tween these verses and the rest of the
verily, their sound went chapter, is neither very easy, nor leinto all the earth, and, s neither very easy, nor netheir words unto the cessary.  They seem to beintended to
ends of the world.   show, by citations from the prophets,
19. BIut I say, Did that the rejection of the Gospel by
not Israel know? First Israel had been predicted.
Moses saith, I will pro-   16. "'They have not all. 
voke you to jealousy by.  
them that are no people, i. e., very few of them have.
and by a foolish nation   18.'" Their sound....:" refers
I will anger you.    to the Apostles and their preaching.
20. ut Esaias is very   19. "Did not Israel know....
bold, and saith, I was
found of them  that to wit, that the Gentiles were to be
sought me not; I was called.
made  manifest unto   "No people....:" Despised and
them  that asked not thought to be unworthy of the name
after me.            of a people.
21. lBut to Israel he    A                         In the
sait", All day long    A foolish nation.   " In the
saith, All day long I'have stretched  forth eyes of the Jews.
my hands unto a diso-   20. "Very bold....:" Very
bedient and gainsaying clear and outspoken in declaring the
people.              truth.




GOD, AND THE CHIIURCHI IN HISTORY.      123
(CHAPTER XI.)
A great mystery overhangs this chapter; a mystery
which cannot be cleared up, as appears, until the end of
the world shall be at hand. For the Apostle speaks of
Israel in such a manner as to make it clear that he believed in their restoration, at some future time, to the
Divine favour.  When or how this shall be, is one of
those mysterious things known only to Almighty GOD.
But there are other topics embraced in the chapter, from
which we may draw instruction for our practical guidance;
and especially there is a solemn warning to the Church,
founded on the history and the fate of the Ancient People
of GOD.
The principal matter of preliminary inquiry is this. The
Apostle declares, that GOD hath not cast away His people.
HIow are we to understand the term, " His people?" Shall
we take it, as describing the Israelites as a whole? or shall
we suppose, that it only refers to those of them who embraced Christianity?
Without attempting to review the arguments on either
side, let it suffice to have observed, that, in the opinion of
the writer, Israel as a nation must be intended. and not
the small proportion of converted Jews. And that there
is here intimated some grand and comprehensive design of
Almighty GOD, whereby Ile intends to recover to Himself,
at a time, and by means, not revealed, that ancient race
which HIe " foreknew."  To such a design, if it exist, would
correspond the extraordinary fact, that Israel still remains,
a separate people on the face of the earth; amalgamating
with none, and preserving its individuality; although
without a country, or a capital, or a national and political
position among the tribes of the earth.
From this point of view the chapter shall be explained:
and few could be found in the Sacred Scriptures more pathetic, more impressive, or more fitted to suggest the
gravest thoughts.
1. I say then, ITatlh The assertion of the Apostle is to
GoDcast away his peo- this effect, that GOD hath not cast
ple? GOD forbid. For away His people.
I also am an Israelite,   But it is explained by some on this
of the seed of Abraham, of the tribe of wise: that this should be understood
Benjamin.          of the fact that some of them  had




124        GOD, AND THE CHURCH, IN HISTORY.
2. GoDhathnot cast been  converted to the Gospel, and
away his people which therefore that His promises were fulhe foreknew. Wot ye filled to these. And so, they would
give to the words such a sense as this: " GoD bath not rejected Israel: for, observe, I am an Israelite, and yet I am
saved in the Christian Church; and so are many others;
by which you may see that He has not cast us all away."
But such a sense as this, is too weak to be endured: it
makes of S. Paul a mere speaker of truisms: it lowers the
thought to the veriest common-place.
We explain as follows: "His People," signifies, Israel
as a nation, the Ancient People of GoD. When it is said
that GoD hath not cast them away, it means, not utterly
and finally, although they be for a time rejected. When
the Apostle speaks of himself as an Israelite, he means:
" I remember the glories of my race, and, as an Israelite,
I look forward to our deliverance; I still am of Israel, to
wit, of that Israel for which there yet remains a future."
2. "'Whom He foreknew...:" Whom  He loved and
regarded with affection from of old. The sense is the
same as that in viii. 29, to which refer.
not what the scripture See 1 Kings xix. 10, 14, 18. In a
saith of Elias? how he time of extreme depression, the prophmaketh intercession to et represented to the Lord what he reGOD against Israel, say- garded as the apostasy of the nation.
ing3. Lord they have But the Lord admonished him, 1st, of
killed thy prophets, and the existence of a remnant of faithful
digged down thine al- men in the midst of the great mlass of
tars; and Iamleft alone, the unbelieving nation; and 2dly, imand they seek my life. plied the continuance of the national
life and existence with intimation of more favorable days
to come. The application of this example by the Apostle
would appear to be as follows: Ist, that there was even
then a remnant of Israel, converted, and obedient unto the
Gospel of the Lord Jesus Christ; and 2dly, that, for the
sake of this remnant, and in respect of His own unalterable desire and will, GOD purposed an ultimate deliverance for the nation at large.
5. "A remnant....:" The Jews
4. But what saith the who had embraced GoD's promises in
answer of GOD unto
him? I have reserved Christ, are likened to the seven thouto myself seven thou- sand in Elijah's time.
sand men, who have   "According  to  the  election  of




GOD, AND TIIE CHURCH) IN HISTORY.          125
not bowed the knee to Grace....:" The Gospel plan is
the image of Baal.    evidently meant: the " Election of
5. Even so then at Grace  is t        ing men into co
this present time alsos the bringng men into cointhere is a remnant ac- munication with the means of grace
cording to the election offered in the Church.  The " Elect"
of grace.           mentioned in Holy Scripture, are the
members of the Church of GOD: the "Election of Grace"
may be taken as a term expressive of those members of
Christ collectively; and the term " of Grace" is intended
to show the freedom and the peculiar merciful character
of our redemption. The whole phrase may thus be rendered: "Even so, there is at present a remnant of Israel, saved under grace, as members of the Catholic
Church."
An enlargement of the thought exth6n isnd if oby ogreacoe, pressed in the very last word: "the
works: otherwise grace election of Grace."   As much  as
is no more grace. But to say; if the  remnant be indeed
if it be of works, then saved by grace, then is their salvais it no more grace: tion not the result of following the
otherwise  work is no
otherise work is nok.  works of the Law of Moses; for if it
were, the distinctive character of the
Salvation of man would not be what it is. The latter half
of the verse is a reversal of tile terms: nothing is added
to the thou(ght: indeed it is doubtful whether that part of
the verse be genuine.
e vrWht thben genn   " Israel...:" The nation at large.
7. What then? Israel      r 
hath not obtained that   " That which he seeketh for...
which he seeketh for; to wit, acceptance and justification
but the election hath before GOD.
obtained it, and the'The election..:" That portion
rest were blinded of the nation which had embraced
Christianity.
"W ere blinded...:" Were suffered, judicially, to remain in the state of blindness which they had willingly
accepted and which they appeared to prefer to any other.
"According &c....:" This condi8. (According as it tion had been foreseen, and referred to
is written, GOD hath in prophecy.
given them the spirit of   " Unto this day..:" The connecslumber, eyes that they
should not see, and ears tion may be either with the preceding
that they should not verse, or with this: the sense is good
hear;) unto this day.  in either way.  When GOD is said to




126        GOD, AND TEIE CHURCII, IN ITSTORY.
do thus, His judicial acts toward the wilfully sinful and
perverse are denoted.
9. And David osaith,   The quotations from the Old TestaLe       t t heir table be      ment are apparently intended to show,
a snare, and a trap, and that GOD had forewarned them of the
a stumbling-block, and consequences of obstinate  unbelief,
a  recompense  unto and had denounced against them  the
them       ir eyes be threat of thus leaving them, by the
10. Let their eves be.....
darkened, that  they imposition of a judicial visitation, in
may not see, and bow the state of darkness which they had
down their back alway. chosen.
11. I say then, HIave    " Have  they  stumbled....
they stumbled that they Have thee  been permitted thus to
should fall? GOD for-     e 
bid: but rather through stumble at that stumbling-block of
their fall salvation is the Messiah (see verse 32, chapter ix.)
come unto the Gentiles,  "s That they should fall." That they
for to provoke them to should utterly, finally, and hopelessly
jealousy,            perish.
" For to provoke them  to jealousy..:". e.,
to arouse them  to emulation.  Such an emulation, if
it could be excited, should not, therefore, be in vain.
The "for" should not be taken  as causal: as though
the calling of the Gentiles were to the end that the Israelites miglht be incited to exertion: but it is another way
of expressing'this thought:'" they have not utterly and
irrecoverably fallen away, but rather the very call of the
Gentiles might perchance arouse them to emulation and
thus secure their salvation."
" The riches of the world...:"
12. Now if the fall The great gain of the world: the adof them be the riches      
of the world, and the vantage of the world: the means of
diminishing of them the enriching all nations of the earth with
riches of the Gentiles; the goodly heritage of GOD'S offers of
how muclh more their Salvation.
fulness?               " The diminishing of them....
Not, the lessening of them numerically: but, the forlorn,
wretched, and unhappy condition into which they are
fallen.  See Psalm  evii. 39, for the sense of the word
" minished."
" Their fulness....:" Their state of completed blessedness consequent upon conversion to the Gospel of Christ.
13. For I speak to   The remark in the preceding verse
you Gentiles, inasmuch must be taken as potential.  "Tile




GOD, AND THE CHURCH, IN HISTORY.           127
as I am the apostle of fall of Israel has been the means of
the Gentiles, I magnify benefiting and blessing the Gentile
mine office:
14. If by any means world: if this be so, how much greater
I may provoke to enu- blessings and benefits ought we to
lation them which are look for if their gnieral conversion
my flesh, and might andrecoveryshouldtakeplace!" Then
save some of them.    the Apostle goes oil to say, that he
does not derogate from the importance of his work as the
Apostle of the Gentiles, by such representations; nay, that
he even elevates his work in importance; suelh great benefits lie on either hand: he magnifies the grace given to the
Gentiles, because it shall be poured back upon Israel:
and thus he not merely honours his work in the eyes of
the Gentiles, but also strives, if he can, to make it productive of results toward his own people, if haply he
might bring them to look upon the subject as they ought
to do.
"M 3y flesh....:" The closest unity is expressed, and
of course the deepest and most devoted attachment.  So,
when GOD would show us His love, and draw us to union
with Him, the Word was made Flesh.
15. For if the cast-   The Apostle implies, by the turn
ing away of them  be of the language, that he looks for such
the reconciling of the a receiving of them to GOD's mercy
world, what shall the and peculiar favour again, as one of
receiving of' them be, the mysteries of the yet unknown fubut life from the dead? t
16. For if the first- ture.
fruit be holy, the lump   "The first-fruit....:"The elect
is also holy: and if the remnant spoken of before.
root be holy, so are the   " The lump.    "...     The whole
branches.           nation.
"The root....:"  The old patriarchs and fathers.
" The branches....:"  Their descendants, the Israel
of the Apostle's time and day.
The thought of the Apostle seems to be, that Israel is
still regarded as, in some sort, holiness unto the Lord;
and that in a double way. 1st, Because of the old times
when it was so of a truth, and for the sakes of the fathers:
and, 2dly, because the " election of grace" has been accepted as a kind of offering of first-fruits, and so the whole
of the nation is conditionally accepted therein; for the
first-fruits, when consecrated to the Lord, imply a consecration virtial of all that, from which they are taken.




128        GOD, AND THE CHURCH, IN HISTORY.
17. And if some of   The figure, or parable, is clear, althe branches be broken though the Apostle may not have inofft and thou, being a tended to express himself with prewild olive tree, wert cision in respect to the terms employed.
graffed in among them,
and with them  partak- The tree is the Ancient Church: some
est of the root and fat- of the branches broken off, are the
ness of the olive tree;  rejected of Israel.  The grafts of the
18. Boast not against wild olive are the Gentile Churches.
thou boast, thou bear- Surely the Root is Christ: for He is
est not the root, but the the Root and offspring of David.
root thee.             18. "The branches....:" viz.,
the branches which were broken off.
"Thou bearest not....:"  Consider, or remember,
that thou bearest not, &c.
20. "Well:" i. e., supposing that
19. Thou wilt say to be the case: but the Apostle does
then,  The  branches
were broken off, that I not say that it is.  And indeed the
might be graffed in.   tone of the remark leads us to sus20. Well; because of pect it.  For who shall say without
unbelief they were bro- presumption, that the natural branchkenoff, andthou stand- es must be broken off in order that
est by faith. Be not the wild ones i                  
high-minded, but fear: the wild ones bnglt be graffed in?
" Thou standest by faith." The fignre is dropped: the realities are again before us. The
Catholic Church stands only by faith: not in presumption
or pride, lest there come a fall.
When did Apostle ever utter graver
21. For if GD spatr- words of warning? And how sorrowbranches, take heed lest fully, after years of schism, defeat,
he also spare not thee. and loss, do they sound upon the ear!
22. Behold therefore Whither shall we go for peace or rest,
the goodness and se- since the severity of GOD rests now
vwhich ofell, severi on they; upon the heads of His elect? What
but toward thee, good- can we do, but cling to the promises
ness, if thou continue of the Lord, believing that after some
in his goodness: other- hidden  and  inscrutable way those
wise thou also shalt be words are even at this hour true, " the
Gates of Hell shall not prevail against
her;" and humbly making our petition, Benigne fac,
Domine, in bona voluntate tua Sion: ut aedificentur muri
Hierusalem!
23. And they also, if   " They also:" the nation of Israel at
they abide not still in large; now outcasts, exiles, and wan



GOD) AND THE CIIURCHI IN HISTORY.          129
unbelief, shall be graff- derers through the earth, and yet dised in: for GOD is able tinct and peculiar among all people
to graff them in again. wheresoever they sojourn.
" Shall be."  More than a possibility seems to be intimated here.
24. For if thou wert   24. The probability and facility of
cut out of the olive tree their recovery and restoration are comwhich is wild by na- pared with the circumstances of their
tare, and wert graffed loss, in a hopeful and natural way.
contrary to nature into   23. "GOD is able, &c."  The oba good olive tree: how
much more shall these, jection might be raised; how can the
which be the natural Jews be converted  after so many
branches, be graffed in- years? how  impossible  a thing it
to their own olive tree? would appear! The Apostle in reply
appeals to the belief in GOD's omnipotence; as much as to
say that this work requires no less a power than that of
the Almighty.
25. For I would not,   " This mystery:" this part, this porbrethren, that ye should tion, in GoD's secret counsels and debe ignorant of this mys- signs: the  Apostle  is speaking of
tery, lest ye should be  hat  into which the human reawise in your own con- somewhat into which the human reaceits; that blindness in son cannot look very far.
part is happened to Is-  "; In part....:" should not go with
rael, until the fulness of;" blindness," but with " Israel:" the
the Gentiles be come in. thought is, that upon a portion of Israel this night of gross darkness has descended, so that
they should be shut out from the knowledge of the Messiah.
"Until the fulness, &c." Until the nations in general
shall have been converted to Christ: and the implication
is, that if this blindness is upon them  until that time, it
shall not remain after the time here specified.  "And so,"
as the holy Apostle goes on to say, " all Israel shall be
saved:" that is, Israel as a mass, as a
26. And so all Tsrael people, in general; all of them  who
shall be saved: as it is then exist shall be converted to Christ,
written, There  shall        i          
conle out of Sion the added to the Church, and placed in
Deliverer, and shall turn the state of Salvation.  And then, the
away ungodliness from Apostle adds, shall be seen and underJacob:               stood the full meaning and the accom27. For this is my plishment of the prophecies of the Old
covenant unto them,       ment              he     
when I shall take away Testament concerning the Redeemer
their sins.          of Israel and their salvation through
28. As concerning Him.
6*




130        GOD, AND TTIE CHURCH, IN HISTORY.
the gospel, they are en-   For the present, Israel was left in
emies for your sakes: enmity to GOD, for the sake of those
but as touching the elec- who meanwhile might receive the blesstion, they are beloved in    But
for the fathers' sakes.   B    yet, for the sake of those
29. For the gifts and who had gone before, and of GoD's
calling of GOD are with- early choice of them, they were still
out repentance.     dear to Hlim.  For His gifts and His
calling, are things about which Got)
does not change His mind.  " Repentance," means chlange
of mind or intention. So likewise in Heb. xii. 17, "lihe
found no place of repentance," which means, he found no
power whereby he could alter his father's mind or reverse
what had been already done.
Almighty GOD neither changes His mind nor withdraws
TIis promises. MAen refuse, however, to be governed by
Him; and through their own sins, they cast themselves
away from the reach of His Compassion, and then it seems
as though it were He that had changed when He visits the
sinner, although it is not He but the sinner who is altered.
So His love and affection were still toward Israel, and He
would still have them to be saved.
30. For as ye in times   "As ye..:" Gentiles.
past have not believed   " In times past....:  before their
GOD, yet have now ob- call and conversion.
tained mercy through   " Through their unbelief....:" as
their unbelief:     a result or consequence of their refusal
31. Even so haveee of their refsal
these also now not be- of GOD's mercy.
lieved, that through   "Through your mercy.
your mercy they also through the mercy shown to the Genmay obtain mercy.    tiles: through the round of spiritual
ogifts and graces contained and offered in the System of the
Catholic Church.
" They also may obtain mercy....:" by being converted to the Faith in Christ.
32. For GOD hath   "Hath concluded them....:"
concluded them all in hath suffered them to be concluded,
unbelief, that he might or shut up, in darkness and unbelief,
have mercy upon all.  for a time: in order that eventually
lie may bring them to light and salvation.
"All....:" Classes, masses, are referred to: not every
individual.
And now, the Apostle terminates all that hath been said
respecting the Mysteries of Salvation through the Lord




GOD, AND THE CHURCH, IN HISTORY.     131
Jesus Christ, with the glowing language of wonder, love,
and praise. For the power of explanation fails; and the
tongue hlath no more that it can do, but to extol, and honour the Most High GOD, all whose works are truth and His
ways judgment.' O Altitudo divitiarumr  Sapientioe et
Scientihe Dei!"  Well may he utter this earnest, thoughtful strain, and well may we, having learned, prolong it in
the later ages of this world. In the Doxology with which
the eighth chapter closed, there was celebrated the Divine
and Eternal Love. Now, at the last, the Apostle rejoices
in the Riches, the Knowledge, and the Wisdom of GoD,
and his Soul doth magnify Him, whose ways, in this behalf are of a truth past finding out. Three things are
unsearchable: the wealth of the Grace of the Lord, so
abundantly poured forth on all mankind; the Wisdom
which hath ordered all events toward the everlasting welfare of the creation; the Knowledge which holds, as well
the circle of all revelation thus far, as those more excellent
things which lie yet behind the veil, and for which the
praises of eternity shall not suffice unto enumeration. Into
these three, the Reason cannot penetrate: none can comprehend them, whether Angel or Man. For who hath
known the Mind of the Lord, in respect of that hidden
Knowledge? Or who hath counselled with Him, in regard to the course of His Providential Wisdom? Or who
hath given or rendered unto Him, save of that which IHe
had first bestowed? So, then, let Mlen and Angels be still,
that the Almighty alone may be exalted: for the LORD is
in His Holy Temple, let all the earth keep silence before
Him. For of Him, and through Him, and to Him are all
things.  OF Him, the Father; THROUGH Him, the Son;
TO Iim, the Holy Ghost. "Origo, et Cursus, et Terminus,
Rerum Omnnium." The Creator, the Word, the Spirit;
He in whose Image we were made; the GOD of the Spirits
of all Flesh; the Beginning of our Strength, the End in
whom we rest. Glory be to the Father, of whom are all
things; and to the Son, through whom are all things; and
to the Holy Ghost, to whom are all things. For they, the
Eternal Three in One, are, to us, the mighty shadowingsforth of Omnipotence, Wisdom, and Love, whence all
creatures drink in strength, intelligence, and blessedness.
Therefore, with Angels and Archangels, and with all the
Company of Heaven, and with that vast multitude, whom




132        GOD, AND TIIE CHURCII, IN HISTORY.
no man can number, of all people, kindreds, nations,
and tongues, let us respond  and, continually rejoicing,
say:
33. O the depth of the riches both of the wisdom and knowledge
of GOD! how unsearchable are his judgments, and his ways past
finding out!
34. For who hath known the mind of the Lord? or who hath
been his counsellor?
35. Or who hath first given to him, and it shall be recompensed
unto him again?
36. For of him, and through him, and to him, are all things: to
whom be glory for ever. Amen.




PART  SECOND.
THE PRACTICAL PORTION OF THE EPISTLE.
CHAPTERS XII. TO XVI. INCLUSIVE.








PART SECOND.
WE have now before us that portion of the Epistle, in
which S. Paul, having completed the grand review of the
Manner of Redemption, proceeds to apply what he has
said to the practical guidance of life in this world. However beautiful and instructive these latter chapters may
be, they present but little that is difficult to understand:
and therefore they shall be passed over with brief comment. He who should devoutly weigh and ponder them,
however, and in whose heart the Holy Ghost should enkindle an ardent desire to lead the life which they describe,
would surely not be far from the Kingdom of Heaven.
(CHAPTER XII.)
1. I beseech  you   " Therefore:" As a consequence
therefore, brethren, by from all that has been said.
the meries of GOD, that The Apostle has shown, that under
ye present your bodies
a living sacrifice, holy, the Gospel, men are received by GOD's
acceptable unto GOD, Mercy; their sins are forgiven; the'which is your reasona- germ of a new life is implanted; all
ble service.       fears which rmlight arise, owing to the
lingering of the old disease in the members, are quieted;
men are brougllt, throuough Christ, into union with GOD,
and made partakers again of His Righteousness: THEREFORE let them yield themselves to Him who hath so called
them.
" Your bodies:" In them was the law of sin and death;
in them should be shown the triumph of Divine Grace.
"A living sacrifice."  There is nothing unreal in true
religion: it is an outward, visible, tangible, positive fact.
The life must be GOD's. What less can express the gratitude we owe?
"bReasonable."  This signifies spiritual.  The offering
of the body, is the true spiritual service. No system which




136             THE OBEDIENCE OF FAITH.
rejects the forms of the Gospel can hope to keep the spirit
of the Gospel. As body and soul are one man: so are the
outward and the inward one living truth.
Let it not surprise any that this
2. And be not con- should be addressed to those who had
formed to this world:
but be ye transformed already been taken out of the world
by the renewing of your and led to Christ.  The divine order
mind, that ye may prove is not as that which our self-will inwhat is that good, and vents.  GOD'S Gift precedes: and on
acceptable, and perfect, the fact that it has been lestowed, is
based the duty of improving it.  The
language of Modern Religionisms is this: Because ye live
well, therefore ye are shown to be Christ's.  But the old
message was: Because ye have been made Christ's, therefore ye ought to live well.  And thus, upon the FACTr of
their having received the heavenly gift in their Baptism, is
based the whole system of love, prayer, and duty for the
children of the Church.
" That ye may prove."  That ye may be living testimonies to the power which worketh in you.
*3. For  say, through   "Through the grace, &c.:" i. e., he
3. For I say, through        n
the grace given unto speaks, not of himself, but as he was
me, to every man that moved by the Holy Ghost.
is among you, not to' According as GoD, &c."  Recogthink of hiUmself more nizin1g the variety of GoD's blessed
highly than he ought to gifts; and how He makes allowance
think; but to think so- ts; a
berly, according as GOD for us all, and deals to us as lie will
hath dealt to  every of the talents of His divine treasury.
man the measure of The measure proportioned to each
faith.              one's faith; as it was said, "According to thy faith, so be it unto thee."
6. "Prophecy."  This was one of
4. For as we have tile miraculous and extraordinary gifts
many members in one of the first age of the Church.  It was
body, and all members
have not the same of- a gift which one might or might not
fice:               use (see 1 Cor. xiv. 32): the Apostle
5. So we, being many, would have it exercised according to
are one body in Christ, a man's ability, not for his own adone of aneoth mber.  vantage, but for the common benefit
6. Having then gifts of all.
differing according to   T. " Let us wait on."  Let us conthe grace that is given scientiously exercise it.




TILE OBEDIENCE OF FAITH.               137
to us, whether prophe-   8. " Simplicity."   Open  hearted
cy, let us prophesy ac- kindness; cheerfulness; liberality.
cording to the propor-     Without dissimulation."  No one
tion of faith;
7. Or ministry, letus should hypocritically feign what he
wait on our minister- does not feel: as the selfish and worlding: or he that teach- ly-minded, who, fbr their own profit,
eth, on teaching;    or the gaining of influence, affect to
8. Or he that exhort-     b        
eth, on exhortation: he care for others more than they do.
that giveth, let him do   10. " Brotherly love," means " love
it with simplicity; he of the brethren."  While we must
that ruleth, with dili- keep charity with all men, yet are our
gence; he that sheweth first duties to the Household of Faith.
mercy, with cheerful-Business."   This  does not
ness.                  1l. "usiness.        This  does  not
9. Let love be with- mean, worldly affairs alone: rather
out dissimulation. Ab- should it be understood of all, whathor that which is evil; soever a man findeth to do in this
cleave to that which is world, according to the will of GOD:
good.
10. ]Be kindly affec- in every thing should we be earnest.
tioned one to another   12. "Hope."   The glorious hope
with brotherly love; in afforded in the Gospel.
honour preferring one   16. Do not have mere selfish aims:
another;             but desire the common oood and con11. Not slothful in
business; fervent in tribute all that you can toward securspirit;  serving  the ing the greatest benefits for the largest
Lord;                number.  He who lives unto himself,
12.  Rejoicing  in is unlike his Lord: and Selfishness is
hope; patient in tribulation; continuing in- as a great gulf between the soul and
stant in prayer;     Heaven.
13. Distributing  to   " Condescend."  This is not to be
the necessity of saints; understood in our modern way, as
given to hospitality.   though a kind of lowering one's self
14. Bless them which
persecute you: bless, were implied; for that involves agood
and curse not.       opinion of one's self, and a feeling of
15.  Rejoice   with being above others.  But it means, to
them  that do rejoice, go along with the humble, and to be
and weep with them content, if need so require, with their
that weep.
16. Be of the same lot: for " why  is earth  and  ashes
mind one toward an- proud?" and who  is aught but inother. Mind not high significant to the  Eye of the Althings, but condescend mighty?
to men of low estate.   17. "Provide, &c.:  i. e., take
Be not wise in your             e
own conceits.        care that all, in your life and manners,
17. Recompense to be becoming your Christian  calling




138             THE OBEDIENCE OF FAITH.
no man evil for evil. and profession, lest scandal come to
Provide things honest the Church.
in the sight of all men.   18. Well might the Apostle speak
18. If it be possible, thus: for few ever knew better than
as much as lieth in you,
live peaceably with all he how hard it is to live peaceably
men.                and in charity with this troublesome
19. Dearly beloved, and ungodly world.
avenge not yourselves,   19. "Give place unto wrath:" i. e.,
but r'ather give place
unto wrath: for it is do not let your headlong wrath go
written, Vengeance is forward to its own vindication; but
mine; I will repay, restrain it, hold it in; and leave the
saith the Lord.     way free, and so give place, to the
20. Therefore if thine ultimate but sure visitation of the
enemy  hunger, feed
him; if he thirst, give Wrath of Almighty GOD.
him drink: for in so   20. " Thou shalt heap, &c."  Comndoing thou shalt heap pare Proverbs xxv. 21, 22.  The same
coals of fire on his head. thought is expressed: it is better for
21. Be not overcome us to leave things to GOD, than to
evil with good.     take them  into our own hands.  If
vengeance be demanded, let it come
upon our enemies from the Lord, and not from us.
21. He who so far yields to passion as to let it get the
mastery of him, is " overcome of evil."  But we must conquer and overcome evil, by opposing to it the devout and
self-contained temper which always looks to the Lord.
(CHAPTER XIII.)
1. Let every soul be   The Apostle speaks of the Power
subject unto the higher of the Roman  Empire; and enjoins
powers. For there is submission thereto, because the Enmno power but of GoD: peror bore the sword of temporal rule
the powers that be are
ordainerd of GoD.   by the grant and appointment of GOD
Himself. And yet the Roman Empire had crushed the whole world under its weight, and
knew not, nor recognized, the True GOD.
All temporal power and authority proceed ultimately
from  the Most High, whatever be the form of Government. All constituted and lawful Rulers hold office by
His Permission, and act as ordained by Him.
2. Whosoever there-   Resistance to Government is resisfore resisteth the pow- tance to GOD, when such factious oper, resisteth the ordi- position springs of pride, self-will, amnance of GOD: and bition, or groundless discontent.  And




TIlE OBEDIENCE OF FAITH.              139
they that resist shall destruction shall follow upon the rereceive to themselves bellious. Therefore the Church prays:
damnation.          1 "From all sedition, privy conspiracy,
and rebellion, Good Lord deliver us."  For these are
scourges to any people.
3. For rulers are not   Well might the Apostle speak as he
a terror to good works, does: for more than once he had owed
but to the evil. Wilt his life to the Imperial power: lie had,
thou then not be afraid on several occasions, been snatched
of the power? do that from death at the hands of his own
which is good, and mad and hot-headed countrymen, and
thou shalt have praise borne away in safety behind a barrier
of the same:
of Roman shields and swords.  (Acts
xxi. 31, 32, 35; xxii. 24; xxiii. 26-30; xxvii. 31, 32.) This protection the Apostle owed simply to GOVERNMENT as such;
not to any love or regard for him, since the Roman sword
at last gave him his mortal blow; but to a Government
wllich has its settled principles, and which protects all its
subjects alike.  The spirit of the Jewish nation was a
purely anarchical one; their national individualism drove
them to extravagance of passion when any question affectillg their narrow  sectional interests arose.  But the Roman Empire was a Power in the earth; harsh, stern,
heartless, but calm, equable, and reliable. This Power
saved the Apostle's life; and under this Power, the Religion of Jesus Christ enjoyed a protection which it would
not have found at the hands of any less able to enforce the
true idea of Government.
The Ruler holding and exercising
4. For he is the min- his office according to Law, is in his
ister of GoD to thee for
good. But if thou do sphere, as much the Minister of GOD,
that which is evil, be as is the Bishop presiding over his
afraid; for he beareth Diocese.  It is his duty, at once to
not the sword in vain: protect all in their right, and to exefor he is the minister cute wrath upon the rebellious and the
of GonD, a revenger to                   the ian
execute wrath npon him evil. And his acts have the sanction
that doeth evil.    of the Most High.
5. Wherefore ye must   5. A double reason is here assigned
needs be subject, not why all should be loyal citizens: 1st.
only for wrath, but also for the fear of punishment on disloyfor conscience' sake.
6. For for this cause alty and treason; but 2dly, and highpay ye tribute also: for er, for conscience' sake, and as a part
they are GoD's minis- of Christian duty.




140             THE OBEDIENCE OF FAITR.
ters, attending contin-   6. "Tribute:" (See S. Matthew xvii.
ually upon this very 24-27; S. Mark xii. 14-17.)
thing. Render therefore   The idea is, that we are required,
to all their dues: trib- by GoD's Law, not merely to honour
ute to whom tribute is and obey the Civil Authority, but
due; custom to whom readily and cheerfully to bear our part
custom; fear to whom in the expenses of the State; for our
fear; honour to whom Rulers are GoD's Ministers, appointed
for the purposes previously mentioned,
and attending to the fulfilment of those duties.
7. " Tribute:" taxes on person or estate.
"Custom:" taxes on goods or merchandise.
8. Owe no man any The Apostle, having enumerated
thing, but to love one very many duties, both private and
another: for he that public, goes on thus: "In short, owe
loveth  another hath no man any thing;" i. e., see that you
fulfilled the law.  punctually fulfil every thing that can
fairly be demanded of you.  "And yet," he adds, "there
is one thing which none can ever count to be sufficiently
and duly rendered, and in which we must all remain perpetual debtors; and that is, the duty of Christian Charity
and Love." " For if GOD SO loved men, they ought, in like
proportion, to love one another."  " For he that loveth
his neighbour as himself, hath fulfilled the Law;" hath
done all that could be demanded.
9. For this, Thou   9. All that the Apostle has said,
shalt not commit adul- hitherto, is reducible to the one idea,
tery, Thou shalt not that a man love his neighbour as himkill, Thou shalt not self.  All duties to the State, to the
steal, Thou shalt not family, to society, may be at last rebear false witness, Thou solved into the great Law of Charity;
shalt not covet; and if
there be any other corn- the " New Commandment" given by
mandment, it is briefly the Lord Himself; the Precept of that
comprehended in this Virtue which is greater than Faith or
saying, namely, Thou Hope, which is the crown of all the
shalt love thy neighbour as thyself.   rest.
10. Love worketh no   An affirmative is expressed by a
ill to his neighbour: negative.  "'Love works all good to
therefore love is the his neighbour:" Love is the motive
fulfilling of the law.   power to every kind of benefit and
blessing; therefore Love is our part, the sum  and substance of all that we have to do, the one principle in us




THE OBEDIENCE OF FAITH.               141
which is better worth than the Righteousness of the Law;
it is the very fulfilling of GoD's will.
11. And that, know-   And these things should be borne
ing the time, that now in mind and meditated upon, and fully
it is high time to awake wrought out by us, while we have
out of sleep: for now time.  For the World grows old; and
is our salvation nearer even already the ends of the world are
than when we believed.
upon us; and, to each believer, the
critical moment, and the Awful Day, are nearer than they
were when he first set forth on the journey.  The swift
passing away of Time, and the impending of Eternity, are
reasons why men should arouse themselves from thoughtlessness and sloth, and be working while they have the
time.
12. The night is far   12. "Ecce nox hujus vitae prmaterispent, the day is at it, vitaque properat ad finem; adest
hand: let us therefore aeternitatis  dies  semper duratura."
east off the works of The night of this present life, the day
darkness, and let us put of the world to come: for this mortal
on the armour of light. state is but a night
13. Let us walk hon-     s but a night compared to that
estly, as in the day; blessedness which shall be revealed
not in  rioting  and when GOD shall be all in all.  And
drunkenness, not in again, as Theodoret remarks, the pechanmbering and wan- riod before the Incarnation was the
tonness, not in strife
and envying.      enight of this world, when "the people
14. But put ye on sat in darkness;" but the time of ignothe Lord Jesus Christ, rance is past; and now, since the
and make not provision Word hath been made Flesh, it is day,
for the flesh, to fulfil even the day of knowledge, and the
the lusts thereof.
rising of the Sun of Righteousness.
Henceforth, men should live as new creatures.
13. Fleshly lusts, and mental pride, are two great downfalls for the soul. So, our first parents would be wise, and
would gratify the appetite; and the end thereof was death.
14. To put on the Lord Jesus Christ, is to be like Him
in mind, and to imitate Him in act; so that Christ shall
visibly appear in us, as the garment in him who is clad
therein. And the Apostle forbids all unnecessary study of
the flesh, unto which it suffices that it live and be well,
but for which no luxury should be allowed to minister
indulgence.




142             THE OBEDIENCE OF FAITH.
(CHAPTER XIV.)
The Apostle treats, in this chapter, of things indifferent;
not of matters of faith, nor of things of ecclesiastical regulation. For as respects the Faith, all compromises are sinful: and things indifferent in themselves, are rendered
important and necessary, if regulated by the law of the
Church of Christ; they cease, then, to be indifferent, and
assume a character of relative obligation.
At that period, opposing systems met with a shock: the
old died with a hard and bitter struggle, and the new rose
above the ruins. Hence, the controversies in the earliest days.
The Jews, converted to Christianity, would have retained
the Mosaic orders respecting meats and times; and they
upbraided the Gentile converts for not observing the same:
while the Gentiles sneered at the Jewish Christians for
what they called, and correctly, a weakness. The Apostle
meets both parties, and reproves each; exhorting them  to
observe Charity, and neither to despise nor revile one
another.
1. This is a general principle.  The
1. Hiem that is weak man who is yet weak and not fully
but not to doubtful disv instructed in the faith, should be kindputations.          ly. received, and, as it were, taken by
the hand, and led along in a friendly
spirit: not entertained with continual controversy respecting things doubtful and indifferent, nor vexed with disput
ings whether he be right or wrong in non-essential points.
2. The general principle is applied
2. For one believeth to a particular case.  For example,
that he imay eat all
things: another, who is one (the Gentile) believes that he may
weak, eateth herbs.    eat, of what he chooses; another (the
Jew, brought up under a different
system) would limit himself to herbs, if necessary, rather
than partake of certain kinds of meat, or of meats prepared
in a certain way.
3. There are faults to be avoided
3. Let not him that on each side: the Gentile must not
eateth despise him that despise the Jew for weakness, nor
eateth not; and let not  ust the Jew  accuse the Gentile of
him which eateth not
judge him that eateth: impiety.  GOD  hath  received  each
for GOD hath received alike, in the Catholic Church, and
him.                each has the same hope of salvation.




THE OBEDIENCE OF FAITH.               143
4. Who art thou that   4. Why, O  Jew, dost thou  thus
judgest another man's arbitrarily judge the Gentile?  He
servant? to his own belongs to another: supposing him to
master he standeth or       to another:  ppoin  him to
falleth. Yea, he shall be wrong, it is no affair of thine: his
be holden up: for GOD own Master shall judge him, even
is able to make him GOD. And the Gentile shall not be
stand.              condemned: the same GOD who forbade meats under the Law, may permit their use under the
Gospel.
5. A second illustration of the prin5. One man esteem- ciple first stated: men differ respecteth one day above an-                    o
other: another esteem- ing the observance of certain days,
eth every day alike. commanded under the Law but not
Let every man be fully enjoined any longer.  The Feasts of
persuaded in his own the Church, subsequently established
mind.               by her authority, are not here intended; but the abrogated ordinances of the Mosaic Ritual.
The Apostle says that brotherly concord should not be
disturbed for those things; but that each man should pursue what course seemed to him best, since they were indifferent and non-essential.
6. He that regardeth 6. They, amongst whom these idle
the day, regardeth it and unprofitable controversies might
unto the Lord; and he arise, were all Christians: it ought to
that regardeth not the be taken for granted, that each man,
day, to the Lord he in whatsoever course he might adopt,
that eatetrd eateth to meant to act reverently toward GOD:
the Lord, for he giveth he that observed days, must be supGOD thanks; and he posed to do so as intending thereby to
that eateth not, to the honour the Lord; and he that declined
Lord he eateth not, and to observe particular days, must be
giveth GOD thanks.   presumed to mean to hallow  every
day alike: so too in fasting, each must be acknowledging
the same Lord as his Father and as the Provider of all his
wants.  This reflection should make both parties careful of
judging, censuring, or condemning.
Each must be thus charitably sup7. For none of us posed to intend to honour GoD.  For
liveth to himself, and Christians are not their own.  In life,
no man dieth to himself. in death they are the Lord's.  And
8. For whether we
live, we live unto the they were bought by Christ, and are
Lord; and whether we His.  For these reasons, therefore,
die, we die unto the ought brotherly love to be kept, and




144             TILE OBEDIENCE OF FAITH.
Lord: whether we live the best construction put upon every
therefore, or die, we one's actions and practices.
are the ord'ths  end   But again, there is another point of
9. For to this end
Christ both died, and view, in which the custom of rash cenrose, and revived, that suring and misrepresentation of motive
he might be Lord both appears especially indecent and wrong.
of the dead and living. They who thus judge, must themselves
10. But why  dost be judged (awful thought!) by Christ.
thou judge thy brother?              tu
or why dost thou set at Better to be preparing for one's own
nought thy brother? account, than to be curiously and unfor -we shall all stand charitably engaged about the faults of
before the judgment others.
seat oforlitist.       In verse 13 there occurs the figure
As I live, saith the Lord, called Antanaclasis, or the repetition
every knee shall bow to of the same word in a different sense.
me, and every tongue "Judge," first means "censure," or
shall confess to GOD.   " condemn;"  afterward  it means,
12.one of us shall gi then every " consider and resolve." And here
one of us shall give account of himself to GOD. the Apostle lays down another general
13. Let us not there- principle; that no one should use his
fore judge one another liberty in things non-essential in such
any more: but judge a way as to harm  his brother, or enthis rather, that no man dar his salv tion.    Compare with
put a stumblingblock ore with
an occasion to fall in his this 1 Cor. viii. and x., where the same
brother's way.       principle is applied to particular cases.
14. I know, and am    The Apostle, resuming the former
persuaded by the Lord illustration,  speaks again of the MoJesus, that there is nothing unclean ofthere is no- saic rules and orders concerning meats.
but to him that esteeml- No meats are unclean, absolutely: but
eth any thing to be un- they Inay become so relatively.  For
clean, to him it is un- though it is a matter of entire indifclean.              ference, in itself, what or how  a man
may eat: yet, through the accident of
position, these things may become, to some man, of grave
importance, and his salvation may seem to turn upon them.
This possibility ought to be borne in mind, and the action
should be shaped accordingly.
If, in respect to non-essentials, one
15. But if thy broth- so order himself as greatly to offend
er be grieved with thy and scandalize a brother, he breaks the
meat, now walkest thou
not charitably. Destroy rule of Christian Charity: for that rule
not him with thy meat, bids us not to grieve or pain or disfor whom Christ died. tress those for whom the Lord gave His




THE OBEDIENCE OF FAITH.               145
Blood. Such scandal and grief might have been produced,
in those days, by eating before another what was abomination to him: it might be produced, in any day, by wantonly shocking another's feelings, or doing violence to his
prejudices. All such acts are contrary to the spirit of the
Gospel. See 1 Cor. x. 19-33.
16. Let not then your   Christians ought so to conduct themgood be evil spoken of: selves, as that the World may find
17. For the kingdom no ground of charge and accusation
of GOD is not meat and against the religion which they prodrink; but righteous- fess: for our calling is not to useless
ness, and peace, andjoy formalities, but to the practice of diin the iHoly Ghost.
18. For he that in vine and heavenly virtues in the Holy
these things serveth Ghost. And a religion, so lovely in
Christ is acceptable to its design and intention, ought not to
GOD, and approved of be brought to public shame by idle
19. Let us therefore contentions about things in which no
follow after the things principle is involved.  Verses 18 and
which make for peace, 19 need no comment.
and things wherewith   20. The Apostle speaks very strongone may edify another. ly: the danger would seem to he, that
20. For meat destroy          e  w
not the work of GOD. among the Jewish converts some were
All things indeed are found, so wedded to the rules and prepure; but it is evil for cepts of their former mode of life, that
that man who eateth they would rather renounce Christianwith offence.       ity, than leave them off: he then who
would persist in heaping contempt upon them, in those
respects, might perhaps drive them  to apostasy, and thus
destroy the handiwork of GOD.
"All things are pure:" he had said this before, verse
14. Nevertheless, he sins, who uses food permitted to him,
in such a way as to scandalize his brother.
21. It is, therefore, best to consult,
21. It is goodneither 1st, the good of our neighbour, and
to eat flesh. nor to drink 2dly, our own inclinations.
wine, nor any thing
whereby thy brother   22. He addresses the stronger brethwhereby thy brother
stumbleth, or is offend- ren.  You have faith, clear, and firm;
ed, or is made weak.  you know that all things are lawful:
22. last thou faith? and you know, that the scruples of the
have it to thyself before weaker are foolish and baseless.  NevGOD. Happy is he that
condemneth not himself er mind: keep your convictions to
in that thing which he yourself, and to GoD's Eye, nor parade
alloweth.           offensively  before  the  world  your
7




146            THE OBEDIENCE OF FAITI.
strength of mind; let it suffice, that the Lord knoweth all.
Ile is happy, indeed, who is not condemned by his conscience for mistaken action in respect to things about which
his intellectual judgments were entirely correct.
23. And he that  23. What the Apostle here says,
doubteth is damned if respecting the special subject of meats,
he eat, because he eateth is really a principle of the highest ilmnot of faith: for what- portance and of the widest application.
soever is not of faith is His words amount to this: that the
sin.               Conscience of each must be the Guide:
if a man hesitates, and doubts, and fluctuates between
opinions respecting any thing which he would do, he is in
great danger; and if thus doubtful, he eat, or drink, or
indulge (in whatsoever particular the trial may occur),
then is he guilty of sin; and he knows that he is, because
he is condemned and judged by his conscience; for the
conscience declared somewhat to be unlawful or inexpedient, which nevertheless he did; and thus is his condemnnation sealed, since whatsoever is contrary to the dictates of
conscience is certainly sin to him who does it, as it were,
in the face and in the teeth of that monitor within.
Thus in this 14th chapter, have we three Rules respecting things indifferent:1st. That we contend not one with another in regard to
them:
2dly. That we use our Christian liberty with constant
reference to the welfare of our brethren:
3dly. That we walk by the Conscience in all things
doubtful.
And, lastly, we should note that nothing which is here
said can fairly be quoted by heretics as against the Rites
and Ceremonies, the Rules and Requirements, of the Ch urch
System; because the Apostle is speaking of the things pertaining to the Mosaic Dispensation, which had passed
away; and not, in anywise, of the Feasts, Fasts, &c., of
the Church. These last are a part of Christ's gift to us in
her; and among the things which she hlath ordained, there
can be nothing indifferent, to the faithful spirit and to the
disciplined will.




THE OBEDIENCE OF FAITH.               147
(CHAPTER XV.)
1. We then that are   The subject treated in the preceding
strong ought to bear the chapter is enlarged upon, with fresh
infirmities of the weak, arguments.
and not to please our-   " Strong."  The Gentiles especially
selves.
are addressed, who were accustomed
to despise the Jewish converts as weak. They are exhorted to consider others, and not themselves.  " To bear," is,
to bear with; to be indulgent toward.
2. "For his good."  It does not say,
2. Let every one of that a man should study to please his
us please his neighbour 
for his good to edifica- neighbour in all things, but only in
tion.                those which are for his neighbour's
3. For even Christ good.
pleased not himself;   Christ is the example and rule.  IIe
but, as it is written, lived not for Himself, but for us; I-e
The reproaches of them
that reproached thee gave Himself for us.  Therefore, we
fell on me.         should live for each other, and yield
4. For whatsoever one to another.  For this is the lesson
things were  written which the Scriptures were written to
aforetime were written teach.
for our learning, that we     a e.
through patience and   4. "Patience:' of which, in the
comfort of the scrip- Lord, and tile Saints, the Scriptures
tures might have hope. give instances.
5. Now the GOD of   " Comfort:"  for the   Scriptures
patience and consola-          cosole i all trials.
tion grant you to be cheer and console in all trials.
likeminded one toward   " Hope:" namely, of eternal blessanother according to edness and rest.
Chlrist Jesus:         5. All alike, Gentile and Jewish
6. That ye may with converts, are now addressed, and colnone  mind  and  one
mouth  glorify  GOD, prehended in a common benediction
even the Father of our of unity and peace.  And Christ is
Lord Jesus Christ.    again proposed to all as an ensample:
7. Wherefore receive thus shall every thing redound to the
ye  one another, as Divine Glory:-let this, evermore, be
Christ also received us,              e t          loh
to the glory of GoD.   the End; "Ad majorern    Dei ylori8. Now I say that am."
Jesus Christ was a min-   To Gentile and Jew  alike, Christ
ister of the circumcis- speaketh: the Gentile must remember
ion for the truth of GOD, that the Lord came of the Hebrews,
to confirm the promises
made unto the fathers: and was a Preacher, an Apostle, and
9. And that the Gen- an Evangelist of that nation first, that




148              THE OBEDIENCE OF FAITH.
tiles might glorify GOD Hie might show the truth of GOD and
for his mercy; as it is His promises as fulfilled (verse  8):
written, For this cause
written,fessor tis causee w le the Jews should recollect the
I will confess to thee
among the Gentiles, and prophecies concerning  the Gentiles,
sing unto thy name.   and  glorify GOD  in  that salvation
10. And  again  he which was announced to them of old
saith, Rejoice, ye Gen- (9-12).  And so should all be filled
tiles, with his people.
11. And again, Praise with joy, in believing in the gradual
the Lord, all ye Gen- but sure working out of the Eternal
tiles; and laud him, all plans and purposes of the Almighty,
ye people.
ye people.            (verse 13).
12. And again, Esaias
saith, There shall be a
root of Jesse, and he
that shall rise to reign
over the Gentiles; in
him  shall the Gentiles
trust.
13. Now the GOD of
hope fill you with all
joy and peace in believing, that ye may abound    14. The Apostle apologizes for wriin hope, through the ting; it was not that he thought
power of the  Holy tI
Ghost f the  IIoly them  ignorant or evil (see i. 8).  He
14. And I myself also begins and ends with praises of that
am  persuaded of you, grand and renowned community, the
my brethren, that ye Church at Rome. Compare with this,
also are full of goodness, his quite different way of addressing
filled with all knowl-                            ad     
edge, able also to ad- the corrupt Corinthians, and the ignomonish one another.   rant Galatlans: (1 Cor. i. 11; iii. 3; vi.
15. Nevertheless, bre- 1, 5, 7; &c., &c.; and Gal. i. 6; iii. 1.)
thren, I have written    15. "The more boldly." Somewhat
the more boldly unto more freely than was necessary.
putting yo u i n some sind, as  Putting in mind:" not as if they
because of the grace were ignorant, but as reminding them
that is given to me of of what they knew.
GOD,                    " Because, &c."  As though irre16. That I should be sistibly impelled     the        of his
the minister of Jesus sostibly impelled by the spirit of his
Christ to the Gentiles office.
ministering the gospel   16. For he was especially the Aposof GOD, that the offer- tie to the Gentiles.
ing up of the Gentiles   " Offering  up."  The language is
might be acceptable, Sacerdotal: the Ministry is a true
being sanctified by the
Holy Ghost.           Priesthood: to preach, to baptize, are,
17. I have therefore in their way, priestly functions: the




THE OBEDIENCE OF FAITH.               149
whereof I may glory conversion and salvation of souls is a
through Jesus Christin perpetual oblation.  Who shall venthose things which per- ture to exercise these so high func18. For I will not tions, except he be called of GOD, as
dare to speak of any was Aaron?
of those things which   Ile  intimates  that his ministry
Christhathnot wrought had not been wanting in proofs of
by me, to make the GOD'S blessing  pon  it.  But on the
Gentiles obedient, by        bleing upon it.  But on the
word and deed,       contrary, it had  been  abundantly
19. Through mighty crowned with favours and mercies,
signs and wonders, by and with unusual signs and miracuthe power of the Spirit lous powers.
of GOD; so that from    19.  ound about."  Not by a diJerusalem, and round   19. " Round about.   Not by a dlabout unto Illyricum, I rect way, but in a circuit, through the
have fully preached the Oriental and Pontic regions.
gospel of Christ.
20. Yea, so have   20. This was the course which the
I strived  to preach Apostle seems to have marked out
the gospel, not where
Christ was named, lest for himself; to strike always for unI should build upon occupied  positions, and  for fields
another man's founda- where the Gospel was yet unknown.
tion:               And thus (verse 21) he had fulfilled
21. But as it is writ- an ancient prophecy; making himten, To whom he was an       anci ent pr op hey; making hmnot spoken of, they self one instance among others, of its
shall see: and they that truth and applicability.
have not heard shall un-   22. To wit, by the obligation to
derstand.            visit and preach in places whither
22. For which cause the Gospel had not yet been carried:
also I have been much
hindered from coming this had detained him.
to you.                23. The Apostle mentions his plans
23. But now having for the future: he designs a mission
no more place in these to Spain, and will visit Italy on his
parts, and  having a
great desire these ma- way thither.
ny years to come unto
you;
24. Whensoever I take
my journey into Spain,
I will come to you: for
I trust to see you in
my journey, and to be
brought on my way
thitherward by you, if
first I be somewhat filled with your company.




150              THE OBEDIENCE OF FAITH.
25. But now I go un-   25. The poverty of the Christians
to Jerusalem to minis- at Jerusalem was great: and S. Paul
ter unto the saints.    had been intrusted specially with the
26. For it hath pleased them of Macedonia care of providing for their wants (Gal.
and Achaia to make a ii. 10).  For this purpose he was in
certain contribution for the habit of making collections and
the poor saints which receiving offerings for them wherever
are at Jerusalem.
27. It hath pleased he went; and when these amounts
them verily; and their became considerable, he would return,
debtors they are. For with what he had gathered, to Jeruif the Gentiles have salern.  (See Acts xxiv. 17; 2 Cor.
been made partakers of viii. 4; 2 Cor. ix. 1-5. &c., &c.)
their spiritual things,
their duty is also to
minister unto them in
carnal things.
28. When therefore I   28. He  proposes  to set out for
have performed this, Spain, after he has taken to Jerusaand have sealed to them l e  the amount of the offerings which
this fruit, I will come lem the amount of the offerings which
by you into Spain.    he had then in his hands for them.
29. And I am sure "' Sealed to them this fruit: i. e., paid
that, when I come unto over to them in full that result of his
you, I shall come in the labours and of the benevolence of the
fulness of the blessing
of the gospel of Christ. faithful.
30. Now I beseech   29-33. The concluding verses of
you, brethren, for the the chapter are so simple and clear,
Lord  Jesus  Christ's as to require no explanation.  He
safke, and for the love evidently anticipates danger in visitstrive together with ne ing Jerusalem  at that time: by the
in your prayers to GOD unbelieving Jews he was bitterly hafor me;              ted, and to the Jewish converts he
31. That Imaybede- was an object of suspicion: he trusts,
livered from them that therefore to be delivered from  the
do not believe in Ju-      ore, to 
dTea; and that my ser- malice of his foes, and, by the proof
vice which I have for of his zeal and love, to be rendered
Jerusalem  may be ac- more  acceptable to those doubtful
cepted of the saints;   brethren, who would not yet give him
32. That I maycome their confidence an  affection.
unto you with joy by
the will of GOD, and
may with you be refreshed.
33. Now the GoD of
peace be with you all.
Amen.




THE OBEDIENCE OF FAITH.                 151
(CHAPTER XVI.)
The Epistle closes with salutations to the Church at
large, and to divers of the faithful who are specially mentioned by name. It needs but little comment, now;
although this chapter forms a peaceful picture to which
the mind will always gladly return, and on which it may
love to dwell.
1.I commencd unto you   1. Phebe:  a  Deaconess  of the
Phebe our sister, which church at Cenchrea, which is a seais a servant of the
church which is at Cen- port and suburb of Corinth, on the
chrea:               Saronic gulf: S. Paul was probably
2. That ye receive about to sail from  that port on his
her in the Lord, as be- way back to Jerusalem, and this Episcometh saints, and that tie was intrusted to her, to deliver it
ye assist her in whatso- t *   i            he    t
ever business she hath at Rome, whither she was journeying.
need of you: for she
hath been a succourer
of many, and of myself
also.
3. Greet Priscilla and   3. Priscilla is mentioned first, for
Aquila my helpers in she was converted  before her husChrist Jesus:        band; second in the order of nature,
4. Who have for my but first in the order of grace: so says
necks: unto whom not one of the ancients.  The well-known
only I give thanks, but history of these two memorable peralso all the churches of sons is traced in the Acts and Aposthe Gentiles.        tolic Epistles.  They had even risked
5. Likewise greet the their lives for Saint Paul.
church that is in their
house. Salute my well-  5. Epsnetus, one of the first conbeloved Epmnetus, who verts to the faith, in Asia Minor: for
is the  first-fruits of the true reading is probably Asia:
Achaia unto Christ.    we are elsewhere told that the house
6. Greet Mary, who of Stephanas was the first-fruits of
bestowed much labour
on us.               Aehaia (1 Cor. xvi. 5).
7. Salute Andronicus   6. It has been inferred that AnandJunia, my kinsmen, dronlcus and Junia were Apostles: it
and my fellowprison- is not however certain that this was
ers, who are of note the case, as the words do not require
among  the  apostles,
who also were in Christ that sense.
before me.
8. Greet Amplias my beloved in the Lord.
9. Salute Urbane, our helper in Christ, and Stachys my beloved.




152              THE OBEDIENCE OF FAITH.
10. Salute Apelles approved in Christ. Salute them which are of
Aristobulus' houshold.
11. Salute Herodion my kinsman. Greet them that be of the houshold of Narcissus, which are in the Lord.
12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute
the beloved Persis, which laboured much in the Lord.
13. Salute Rufus chosen in the Lord, and his mother and mine.
14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.
15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
16. Salute one another with an holy kiss. The churches of Christ
salute you.
17. Now I beseech   17. He warns them  against the arts
you, brethren, mark of certain schismatics, who had apthem which cause divisions and offences con- peared among them and infested them,
trary to the doctrine or who might probably be plying their
which ye have learned; evil arts there as elsewhere before.
and avoid them.         18. This warning is supported by
18. For they that are two sufficient causes for its being
such serve not our Lord.
Jesus Christ, but their given; ist, because the persons in
ownbelly; and by good question were vile and contemptible
words and fair speeches in character, and selfish in their mnodeceive the hearts of tives: and,
the siFople. y          19. 2dly. Because the faith of the
19. for your obedience  is  come abroad Roman Church was a common treasunto all men. I am glad ure of the whole Christian body, and
therefore on your be- any failure on their part would work
half: but yet I would wide mischief.
have you wise unto that   20. The Apostle lastly assures them
which is good, and simple concerning evil.   of GOD'S aid, and predicts their final
20. And the GOD of triumph over all the powers of darkpeace shall bruise Satan ness.
under your feet shortly.
The grace of our Lord
Jesus Christ be with
you. Amen.
21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater,
my kinsmen, salute you.
22. I Tertius, who wrote this epistle, salute you in the Lord.
23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
24. The grace of our Lord Jesus Christ be with you all. Amen.
Others also salute the Roman Christians, through the
Apostle, who mentions them by name: among these is
Tertius, an amanuensis, who cooied out the letter, or
wrote it at S. Paul's dictation.




TIHE OBEDIENCE OF FAITH.               153
And then, finally, not without reference to that great
scheme of salvation, which he has before mentioned, and
which he seems to have ever in mind, the Apostle brings
this Epistle to a close, commending them once more to
GOD, and ascribing to Inim all praise and glory.
25. Now to him that is of power to stablish you according to my
gospel, and the preaching of Jesus Christ, according to the revelation
of the mystery, which was kept secret since the world began,
26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting GOD, made known
to all nations for the obedience of faith:
27. To GOD only wise, be glory through Jesus Christ for ever.
Amen.
~ Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.
7*




RAISE US FROM TIIE DEATH OF SIN, THAT WE MAY WALK IN NEWNESS OF LIFE;
MAY THY DEATH EXTINGUISH IN US THE OLD ADAM;
MAY THY RISING AGAIN CALL BACK OUR INNER MAN TO LIFE;
MAY THY BLOOD WASH US FROM SIN;
MAY THY RESURRECTION CLOTHE US WITH THE GARMENT OF RIGHTEOUSNESS:
Eg WhePa', Tu FinSfe,
DO WE, DEAD IN SINS, LIFT UP OUR EYES AFAR OFF:
Ta   ektt, 0  Erit`igttffmnm5t
DO WE, NAKED AND IN MISERY, TURN US FOR THE CLOTIIING OF THIY SPIRIT:
E0 E~et,  oi       i'alafon,
DO WE, CONDEMNED FOR SIN, BETAKE US FOR REFUGE:
THOU ONLY ART WORTHY,
0  Famb  ttadt lrast  lainZ,
TO RECEIVE MIGHT, RICHES, GLORY, AND DOMINION,
SEEING THAT THOU ART, TO ALL,
THE WAY, THE TRUTH, AND THE LIFE.