AN EXPOSITION 
 
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 s 
 
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 A PORTION OF THE jJ 
 
 i, EPISTLE TO THE ROMANS, i| 
 
 IN THE FORM OF 
 
 QUESTIONS AND ANSWERS, 
 
 DESIGNED FOR 
 
 i 
 
 'i 
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 M SABBATH SCHOOL AND BIBLE CLASSES. \^ 
 
 1 - iS 
 
 BY 
 
 J. J. JANEWAY, D.D. 
 
 NEW-YORK: 
 
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 iE— — -B.OBERT CARTER, 58 CANAL-STREET. 
 
 
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Entered according to act of C ongress, in the year 1838, by 
 
 ROBERT CARTER, 
 
 in the Clerk's Office of the District Court of the United 
 States, for the Southern District of New-York. 
 
AN EXPOSITION 
 
 OF 
 
 A PORTION OF THE 
 
 EPISTLE TO THE ROMANS, 
 
 IN THE FORM OF 
 
 QUESTIONS AND ANSWERS 
 
 DESIGNED FOR 
 
 SABBATH SCHOOL AND BIBLB CLASSKS. 
 
 BY 
 
 J. J. JANEWAY, D. D. 
 
 NEW-YORK: 
 ROBERT CARTER, 58 CANAL-STREET, 
 
 1838. 
 
Printed by 
 
 W. B. & T. SMITH, 
 
 No. 33 Division-Street. 
 
PREFACE. 
 
 This little work is designed for the use of 
 Bible Classes and their Teachers. It is hoped 
 too, that it may be used in the higher classes of 
 Sabbath Schools. For their benefit it is distri- 
 buted into short lessons ; and the portions pro- 
 per for them to learn are printed in the large 
 type. Bible Classes will study the whole. 
 
 The manner in which this book is to be used 
 is this : the pupil will study the answers, and, 
 when he recites to his teacher, he will lay aside 
 his book, open the New Testament, and look 
 at the verse to which the question refers. The 
 teacher, in asking a question, will always men- 
 
IV, PREFACE. 
 
 tion the verse on which it is founded, which he 
 will find marked at the end of the question. 
 The portions to be assigned to Bible Classes 
 for a lesson, must be determined by a regard 
 to the age and capacity of the members. 
 
 The portion of the epistle explained contains 
 the great argument of the Apostle on the neres^- 
 sity, the nature, and the efficacy of the gospel 
 of our Lord Jesus Christ Like the text the 
 exposition will, it is hoped, be found to be prac- 
 tical^ as well as doctrinal. 
 
 It has been the Author's aim, to render the 
 exposition plain, clear, and familiar ; so as to 
 bring it down to a level with the youthful mind, 
 for whose benefit it is designed. Such being 
 the design it would have been improper to go 
 into any deep and laboured critical discussions. 
 Yet he has endeavoured to give not only the 
 
PREFACE. V. 
 
 true meaning, but the force of the inspired 
 writing. 
 
 The Author is impressed with a conviction 
 of the importance of leading the youth of our 
 Churches to an acquaintance with the doc- 
 trines and practical instructions contained in 
 the epistles, written by the Apostles of Jesus 
 Christ our Saviour, The study of Scriptural 
 history and biography, is certainly interesting 
 and instructive to them ; for it stores their 
 minds with many valuable facts, brings them 
 to a knowledge of the great principles of the 
 divine government, and serves to impress 
 them with the belief that God has much to 
 do with the afiliirs of nations, and the con- 
 cerns of individuals. But this should be re- 
 garded as preparatory to the study of the 
 inspired epistles, which unfold the mysteries 
 of redeeming love, and teach so plainly the 
 
Vi. PREFACE. 
 
 great articles of our faith, and the various duties 
 of the Christian life. 
 
 Should this attempt succeed and promise to 
 be useful to the Church, and the Author's life 
 and health be preserved, he will, with leave 
 of Divine Providence, finish the catechetical 
 exposition of the Epistle to the Romans, and 
 may hereafter explain, in a similar manner, 
 some of the other Apostolic Epistles. 
 
 May, 1838. 
 
aUESTIONS AND AXSWKR* 
 
 ON THE 
 
 EPISTLE TO THE ROMANS. 
 
 LESSON I. 
 
 CHA.P. I. 
 
 Q,. 1. Who 2vere the Romans? 
 
 A. The citizens of Rome. 
 
 Q,. 2. What was Rome at the time in which 
 this Epistle was written? 
 
 A. It was very large and populous, exceed- 
 ingly wealthy and luxurious, and, in a word, 
 the metropolis of the world. 
 
 Q,. 3. Bi/ whom was this Epistle writteri ? 
 
 A. By the Apostle Paul. 
 
 Q,. 4. Who was Paid ? 
 
 A. He was a Jew by birth. See Phil, iii, 
 5. He was born in Tarsus, a city of Cilicia, 
 and was, in consequence of the privileges grant- 
 ed to this city, born a Roman citizen. Acts 
 xxi, 39 ; xxii, 25—8. 
 
 His original name was Saul. A part of his education 
 he received in his native city, but the principal part was 
 obtained at Jerusalem ; where he aat at the feet of Gama- 
 1 
 
'^Z QUESTIONS (chap. I 
 
 liel and was instructed by that celebrated Jewish doctor, 
 and made rapid progress in the Jews' religion, and be- 
 came distinguished by his great attainments. 
 
 Q,. 5. How was Saul at first affected towards 
 the gospel ? 
 
 A. Being exceeding zealous for the Jewish 
 religion, and believing that the success of the 
 gospel would overturn it, he, with furious zeal, 
 set himself in opposition to the gospel ; and, with 
 the sanction of the Jewish rulers, commenced 
 against the disciples of our Lord a bitter and 
 destructive persecution. Acts viii, 1 — 3. 
 
 Q,. 6. How did Saul become a friend to 
 Christianity 1 
 
 A. The Saviour appeared to him, while he 
 was going to Damascus to carry on his perse- 
 cuting plans against his disciples in that foreign 
 city. Thus he became convinced that he was 
 fighting against the Lord of glory and Saviour 
 of the world ; and receiving grace from that 
 compassionate Redeemer whom he was perse- 
 cuting in his followers, he repented and believ- 
 ed. Commissioned for the purpose, he imme- 
 diately began to preach the faith which he had 
 opposed, and to build up that cause which he 
 had, with so much zeal and ability, laboured to 
 overthrow. Acts xix, 1 — 28. 
 
 Q-. 7. jBy whom was the Church at Rome 
 founded ? 
 
 A. It is uncertain by whom the gospel was 
 first preached at Rome, and who first collected 
 
LESS. I.] ON THE ROMANS. 3 
 
 converts there into a church. At the time when 
 Paul wrote this epistle the church in this great 
 city was large and flourishing. 
 
 Q,. 8. What is contained in the first eigh- 
 teen verses ? 
 
 A. The introduction and statement of the 
 subject of the epistle. 
 
 Q,. 9. What does Paul say of himself in the 
 introduction. 
 
 A. He asserts his official character ; styling 
 himself a servant and an Apostle of Jesus 
 Christ. 
 
 Q,. 10. Who was o.n Apostle ? 
 
 A. An Apostle was commissioned immediale- 
 lyby Christ to preach the gospel, inspired with 
 the knowledge of his will by the Holy Spirit, 
 and armed with the power of working miracles. 
 It was essential to an Apostle to have seen Jesus 
 Christ, that he might be an eye-witness of his 
 resurrection. 1 Cor. ix, 1. 
 
 Q,. 11. Had Paul all these requisites to the 
 Apostleship ? 
 
 A. He had. See 1 Cor. xv, 8, 9; 1 Cor. 
 xi, 5, 6; Rom. xv, 15 — 21. 
 
 Q,. 12. What was the special work of an 
 Apostle ? 
 
 A. The special work of an Apostle was to 
 preach the gospel. 1 Cor. i, 17. 
 
 Q,. 13. And is it not the special work of 
 ministers to preach the gospel ? 
 
 A. It is. 
 
4 QUESTIONS [chap. I. 
 
 Q,. 14. How then were the Apostles superior 
 to ordinary/ ministers ? 
 
 A. The Apostles were inspired men, invested 
 with extraordinary authority, and enriched with 
 extraordinary gifts. 
 
 Q,. 15. Was the gospel wholly unknown to 
 the ancient church 1 
 
 A. The gospel has been clearly and fully re- 
 vealed under the present dispensation ; but, in 
 its elements, it was known to the church of God 
 from the beginning. 
 
 The first promise given to our fallen parents in Para- 
 dise was tlie gospel in substance ; which, by subsequent 
 promises and predictions, by various types, ceremonies, 
 and institutions, was explained and unfolded more and 
 more, till the arrival of the appointed time, when it was 
 fully developed. 
 
 Q,. 1 6. Who is the great theme of the gos- 
 pel? 
 
 A. The Son of God, Jesus Christ our Lord. 
 - Q,. 17. What does Puul say of him in verses 
 3 and 4. 
 
 A. Paul affirms that Jesus Christ was both 
 God and man in one person : for he tells us 
 that he was made or born of the seed of David, 
 ''according to the flesh" that is, his human na- 
 ture ; and that he was declared to be the Son of 
 God with power, ''according to the spirit of 
 holiness, by the resurrection from the dead." 
 
 d. 18. Did Jesus Christ become the Son of 
 God by office, or by his resurrection 1 
 
L153S. I.[ ON THE ROMANS. 5 
 
 A. Jesus Christ was the Son of God before 
 his resurrection, and before his birth. He was 
 God's own Son, his Son in a sense in which 
 the appellation was never given to any creature. 
 See Rom. viii. 32; Heb. i, 5 — 9. 
 
 Q,. 19. How did his resurrection from the 
 dead declare or prove Jesus Christ to be the 
 Son of God.. 
 
 A. He had rested his claims as Messiah and 
 as the Son of God, upon his resurrection from 
 the dead. If he had not been what he affirmed 
 himself to be, he w^ould not have risen from the 
 dead, nor would God have raised him; but as 
 he actually did rise from the dead on the third 
 day according to hisowTi prediction, it is certain 
 that he was what he claimed himself to be, the 
 Son of God, equal to his Father. See John ii, 
 18—22. 
 
 Q,. 20. Why did Paul preach the gospel ? 
 V. 5. 
 
 A. To reduce sinners to obedience and to 
 save them. 
 
 Gl. 2 i . What is the field in which the gospel 
 is to be preached ? v. 5. 
 
 A. The field is the world : it is to be preach- 
 ed " among all nations." 
 
 Q,. 22. Who commissioned Paul as an Apos- 
 tle, and gave him grace suited to his work and 
 office ? V. 5. 
 
 A. The Lord Jesus Christ. 
 
6 QUESTIONS [chap. I. 
 
 Q,. 23. For ivhose honour is the gospel preach- 
 ed ? V. 5. 
 
 A. The gospel is preached for the honour 
 of Jesus Christ, to declare his name in all the 
 world, and to make known the unsearchable 
 riches of his love and grace to all nations. 
 
 Q,, 24. How does Paul salute the Roman 
 Christians? v. 7. 
 
 A. As '^the called of Jesus Christ i^ as ''be- 
 loved in the Lord ;" and as " saints." 
 
 GL. 25. For what does he pray ? v. 7. 
 
 A. For ''■ grace^^ to them, and ""peace from 
 God our Father, and the Lord Jesus Christ." 
 
 Qi. 26. For what did he give thanks ? v. 8. 
 
 A. That their ''faith" was " spoken of 
 throughout the lohole world." 
 
 Ql. 27. Why was the faith of the Roman 
 Christians so extensively known ? 
 
 A. It may have resulted from two causes : 
 the visforous character of their faith, and the 
 place of their residence. 
 
 Q,. 28. What is important in the character 
 of Christians who reside in large cities ? 
 
 A. It is important to the interests of religion, 
 that they should be decided in their character, 
 holy and exemplary; because their influence 
 will be extensively felt through the country. 
 
 Q,. 29. How did Paul show his love to the 
 Roman Christians? vs. 9 — 11. 
 
 A. By his continual prayers for them, by 
 his longing desires to see them. 
 
LF.SS. II. 1 ON THE ROMANS. 
 
 L.ESSOX II. 
 
 Q,. 30. What did Paul wish to impart to 
 the Romam ? v. 1 1 . 
 
 A. " Some spiritual gift,^' that they " might 
 be established^ 
 
 Q,. 31. Did he mean miraculous gifts 1 
 
 A. It is probable that he did. 
 
 Q,. 82. How was the Apostle guided in regard 
 to the places of his labours ? 
 
 A. By divine intimations. 
 
 Gl. 33. How were they given ? 
 
 A. In various ways. See v. 13. Acts x. 
 9—20 ; xiii, 2—4 ; xvi, 6. 9, 10. 
 
 Q,. 34. To whom does Paul say he was a 
 debtor ? v. 14. 
 
 A. " Both to the Greeks and to the Barba- 
 rians ; both to the wise and to the unwise ;" 
 that is to men of all classes and of all nations. 
 
 Q,. 35. Hoiv many reasons does Paul assign 
 for not being ashamed of the gospel ? vs. 16-18. 
 
 A. He assigns three reasons. 
 
 a 36. What is his first ? 
 
 A. His first reason is the efficacy of the gospel. 
 
 Q,. 37. Is the gospel efficient in itself? 
 
 A. The gospel derives all its efficiency from 
 the grace of God, which accompanies it, and 
 renders it effectual to the salvation of sinners. 
 On this account it is denominated " the power 
 of God J' See 1 Cor. iii, 5—7. 
 
 Q,. 38. What is the second reason ? 
 
B QUESTIONS [chap. I. 
 
 A. The second reason assigned by Paul, is 
 this, that the gospel reveals the righteousness of 
 God by which sinners are justified. 
 
 Q,. 39. What is meant by the righteousness 
 of God, in Y. 17? 
 
 A. Not his attribute, justice ; but the righte- 
 ousness which he has provided for justifying 
 those who believe. 
 
 Ql. 40. Why do you conclude this to be the 
 sig?iiJication of the phrase ? 
 
 A. This righteousness is manifestly the great 
 subject of this epistle ; and as Paul is here in- 
 troducing his subject, it appears necessary to 
 assign this meaning to the phrase : a meaning 
 which is evidently demanded by the same phrase 
 inch, iii, 21, 22. 
 
 Besides, it is described in the verse under considera- 
 tion, as that righteousness which is especially revealed in 
 the gospel as the great object of faith. Moreover, this 
 signification renders appropriate the Apostle's quotation 
 from the Old Testament in illustration of it: ''the just 
 shall live by faith." 
 
 Q,. 41. Why is it called the righteousness of 
 God? 
 
 A. It is so called, because it was provided by 
 God ; because it was wrought out by his Son, 
 who is God ; because it is offered in the gospel 
 by God to sinners ; and because believers are ac- 
 cepted by God on account of this righteousness. 
 
 Q,. 42. What is the meaning of the phrase, 
 " from faith to faith." 
 
LESS. II.] ON THE ROMANS. 9 
 
 A. The meaning appears to be this : This 
 righteousness is revealed in the gospel, but it is 
 seen only by those who have the eye of faith to 
 see it ; and as it is discovered and apprehended 
 by faith, so every new and vigorous look of 
 faith towards it, presents it to our view with ad- 
 ditional clearness and brightness. Thus it is 
 revealed from one act of faith to another. 
 
 Gl. 43. From what jpart of the. Old Testament 
 is the quotation in y. 17 taken ? 
 
 A. It is taken from Habakkuk ii, 4 ; and 
 well illustrates the subject. 
 
 Qi. 44. What is the literal translation of the 
 quotation both in the Greek and in the Hebrew ? 
 
 A. " The just by faith, shall liveV 
 
 Q,. 45. What is the third reason why Paul 
 was not ashamed of the gospel? v. 18. 
 
 A. Paul's third reason for not being ashamed 
 of the gospel was, the deplorable state of man- 
 kind, showing the necessity of the gospel. 
 
 Ct. 46. How is the wrath of God revealed 
 from heaven against all ungodliness and un- 
 righteousness of men ? 
 
 A. It is revealed in their consciences ; in the 
 visitation of divine providence ; by sickness, 
 famine, pestilence, wars, fires, earthquakes, in- 
 undations, and death ; and still more clearly 
 in his word: ''Cursed is every one that con- 
 tinueth not in all things which are written in the 
 book of the laio to do tJiem.''^ 
 
10 (iUESTlONS [chap. I. 
 
 Q,. 47. What is meant by " ungodliness," and 
 "unrighteousness?" v. 18. 
 
 A. Ungodliness applies to all offences 
 against the first table of the law, which pre- 
 scribes the duties which raore immediately re- 
 late to God ; and unrighteousness applies to 
 offences against the second table, which pre- 
 scribes the duties we owe to men. 
 
 Q,. 48. How are we to understand the clause 
 in\. 18 "who hold the truth in unrighteous- 
 ness?" 
 
 A. Religious truth must be disclosed, avow- 
 ed, and practised. Every one, therefore, who 
 knows the truth, but acts contrary to it, or does 
 not practise it, or conceals it, violates duty, and 
 may be charged with holding the truth in un- 
 righteousness. 
 
 Gl. 49. Who among the heathen were espe- 
 cially guilty of this offence ? 
 
 A. Philosophers, Statesmen, and Priests. 
 
 Q.. 50. Which of the three reasons assigned 
 by the Apostle, for not being ashamed of the 
 gospel, does he first illustrate and establish ? 
 
 A. He begins with the last. 
 
 This he discusses from v. 19 of this chap, to v. 20 of 
 the third ; he then takes up the illustration of his second 
 reason, from v. 20, chap. 3, and pursues it to the end of 
 the next chapter. Finally he illustrates and establishes 
 his first reason, that the gospel is the power of God to the 
 salvation of every one that believeth. 
 
 In other words, the Apostle first describes the deplora- 
 ble state of mankind, and thus evinces the necessity of 
 
LESS. III.] ON THE R03IANS. II 
 
 the gospel. Having proved the impossibility of any man, 
 Jew or Gentile, being justified by his own works, he 
 unfolds tlie method of justification, through the righte- 
 ousness of the Lord Jesus Christ, revealed in thegospeF, 
 and received by faith. He then discusses the power of 
 the gospel, in saving sinners, by exhibiting the benefits 
 which now from tliis wonderful method of justifying be- 
 lieving sinners, by the perfect righteousness of Jesus 
 Christ.* 
 
 liESSOX III. 
 
 ILLUSTRATION OF THE THIRD REASOX. — NECESSITY OF 
 THE GOSPEL. 
 
 Q,. 51. What is the third reason ? 
 
 A. The deplorable state of mankind, showing 
 the necessity of the gospel. 
 
 Q,. 52. What may be known of God ? v. 20. 
 
 A. " His eternal power and GodheadP 
 
 Ql. 53. What is meant by his eternal power 
 and Godhead? 
 
 A. The existence and perfections of God. 
 
 * It will be observed, that the Apostle, in statmg his 
 reasons for not being ashamed of the gospel, pursues the 
 natural order; beginning with the power of the gospel, 
 and ending with the deplorable state of fallen man; but, 
 in discussing them, he very properly adopts the logical 
 order; by beginning with tlie guilt and misery of man, 
 and ending with the power of the gospel, in justifying^, 
 sanctifying, and saving believing sinners. 
 
12 QUESTIONS [chap. I. 
 
 Q,. 54. Can these be seeii with our bodMy eye ? 
 
 A. No ; with the bodily eye we can only 
 see external objects. The existence and per- 
 fections of God are his invisible things, which 
 can be ^'clearly seerC^ only with the mental 
 eye. 
 
 Q,. 55. How long have these invisible things 
 been clearly seen by men ? v. 20. 
 
 A. From the creation of the world. 
 
 Q,. 56. How has God showed them to men ? 
 
 A. By his works of creation and providence. 
 
 Gl. 57. May the perfections of God be under- 
 stood by the things he has mad.e ? 
 
 A. Certainly ; for the Apostle affirms it ; and 
 David had long before said, " The heavens de- 
 clare the glory of God, and the firmament 
 showeth his handy work. Day unto day, ut- 
 tereth speech, and night unto night showeth 
 knowledge. There is no speech nor language 
 where their voice is not heard. Their line is 
 gone out through all the earth, and their words 
 unto the end of the world." 
 
 Q,. 58. Why then have mankind been so de- 
 plorably ignorant of God ? 
 
 A. Being, through depravity, disinclined to 
 the true knowledge of God, they neglected the 
 manifestations which he had made of himself, 
 and thus failed to acquire that knowledge of 
 Him, which they might have gained by a dili- 
 gent study of his works of creation and of pro- 
 vidence. 
 
LKSS. in. I ON TMK ROMANS. 13 
 
 III llii' same iiiaiiiKM' luiinan (l('j)ravity works among 
 men under the liglit of divine revelation. They wilfully 
 exclude the lii^lit; they neglect reading and studying the 
 sacred scri]>tureH ; and consequently remain ignorant of 
 truths, the knowledge of which might easily be obtained. 
 Johniii, 19— 2J. 
 
 Q,. 59. But did not some of the heathen know 
 God? vs. 21, 2:2. 
 
 A. Men of study and reflection, such as phi- 
 losophers and statesmen, saw the folly and ab- 
 surdity of idol worship, and the various forms of 
 pagan superstition. 
 
 Q,. 60. What obligation resulted from such 
 knoicJedge ? 
 
 A. Those who had attained to this know- 
 ledge ought to have disclosed it, and diffused it 
 abroad. 
 
 They were solemnly bound, not only to ab.stain from 
 all participation in idol worship, but to protest against it, 
 as absurd, wicked, and degrading ; they ought to have 
 acknowledged God as the source of all good, and to have 
 worshipped him in a manner that corresponded with his 
 spiritual nature and glorious perfections. 
 
 Q,. 61. But did the intelligent fart of the 
 heathen act in this way ? 
 A. They did not. 
 
 Philosophers countenanced the prevailing idolatry, 
 and joined with the vulgar in rites by which idols were 
 worshipped ; and statesmen and priests upheld the wor- 
 ship of idols as necessary to the support and prosperity 
 ■of the state. 
 
 Q. 62. What conclusion does the Apostle 
 draw from this irrational conduct? v. 20. 
 2 
 
14 - QIKSTIOXS' [chap. T. 
 
 A. He justly infers from it, that tliose who 
 acted thus were " withoul excuse.^'' 
 
 Q,. 63. How are we to understand the close 
 
 A. By imaginations is meant, in the original, 
 opinions or reasonings ; and by the heart is in- 
 tended, not that part of the soul which is the 
 seat of the affections, but rather that which is 
 the seat of knowledge. By their vain reason- 
 ings in regard to the worship of God, their 
 minds became darkened. 
 
 Q,. 64. What resulted from this darkness in 
 their understanding ? v. 22. 
 
 A. " They became foolsP 
 
 Gl. 65. Did the heathen 'philosophers boast of 
 their wisdom ? 
 
 A. They were proud and arrogant in their 
 pretensions. Relying on their own reason, as 
 sufficient to guide them in religious matters, 
 they despised the gospel of Christ, which ex- 
 posed their ignorance and folly, and demanded 
 the obedience of humble faith. 
 
 d. 66. What proofs of folly did these pre- 
 te?iders to urisdom give ? v. 23. 
 
 A. They changed the glory of the incorrup- 
 tible God into an image made like to corrupti- 
 ble man, and to birds, and four footed beasts, and 
 creeping things. 
 
 Q,. 67. Who were guilty of this stupid and 
 wicked folly ? 
 
 A. Statesmen and philosophers. 
 
LLSS. Ill J 0\ TII£ ROMAN'S. 1,") 
 
 The former in.-fituted the worship of idols, and made 
 such base and falsi; representations of (jod; the latter 
 knew the folly of such inui<res and worship ; but, through 
 fear of avowing the truth, or for the gratification of their 
 vile and lascivious passions, participated in all the do- 
 basing and filthy rites of idol worship. 
 
 Q,. 68. Hon' were, these tvicked men punished ? 
 vs. 24—28. 
 
 A. They were given up to uncleanness, to 
 vile affections, and to a reprobate mind. 
 
 a. 69. Wkal may ive learn from this portioji 
 of God\s holy word ? 
 
 A. We may learn from it, that God punishes 
 one sin by others : that it is a dreadful thing- 
 to be delivered up to the unrestrained workings 
 of a depraved heart; and that we should forsake 
 all sin, lest God, in anger, abandon us to our 
 own wickedness. 
 
 Q,. 70. Is the picture of heathen vices drawn 
 by the Apostle in vs. 27 — 31 correct ? 
 
 A. It has, by divines, been proved to be cor- 
 rect, by quotations from heathen writers ; and 
 it is proved to be just, by the testimony of 
 missionaries now residnig among heathen na- 
 tions. 
 
 Q,. 71. How may the original word translated 
 "judgment of God," in v. 32 he rendered? 
 
 A. It may be rendered the law of God ; it re- 
 fers to both parts of the law, preceptive and 
 penal. 
 
 We are taught by this verse, that many of the heathen 
 knew the law ol'God prohibited the crimes specified in 
 
16 QUESTIONS [CIIAP. II. 
 
 the preceding verses, and that it denounced tigainst them 
 a terrible punishment, here denominated dcatJi; and ypt 
 they were so abandoned to wickedness, that they not 
 only committed these crimes, but incited others to com- 
 mit them. 
 
 TiESSOBf JY, 
 
 CHAP. II. 
 
 ILLUSTRATION OF THE THIRD REASON CONTINUED. NE- 
 CESSITY OF THE GOSPEL. 
 
 Q.. 1. What is the dcsiga of the sacred wri- 
 ter in this chajHer ? 
 
 A. His design is, to convince the Jews that 
 they, as well as the Gentile nations, are exposed 
 to the wrath of God ; and that the method of 
 justification revealed in the Gospel, is as ne- 
 cessary to their salvation, as it is to the salva- 
 tion of the rest of mankind. 
 
 Q,. 2. Does he immediatelj/ disclose his de- 
 sign ? 
 
 A. No ; he prepares the way, in the first part 
 of the chapter, for turning his argument directly 
 lipon the Jews, 
 
 Q,. 3. How is this done ? 
 
 A, The Apostle first ]a3"s down certain prin- 
 
Less. IV.] ON TlIK ROMANS, 17 
 
 ciplos applicable alike to all men : and then ap- 
 plies them directly and expressly to the Jews. 
 
 Q,. 4. What proof ca?i be oj/ered that these 
 frhiciples are. alike applicable to all men ? 
 
 A. 1st, Their general nature: and 2d, the 
 phrase with which the Apostle commences his 
 statement, " Whosoercr thou art that judgest ;" 
 show that his intention was, by laying down 
 principles of universal application, to prepare 
 the way for approaching the Jews ; 3d, besides, 
 the Apostle, in the 9th and 10th verses, applies 
 his principles to both Jews and Gentiles ; and in 
 verses 1 1 — 16, he proceeds to justify the appli- 
 cation of them to both. He does not apply 
 them particularly to the Jews, till he comes to 
 the 17th verse, when he commences his pointed 
 address to that people. 
 
 Qi. 5. What is the first principle asserted 
 by Paul ? V. 1 . 
 
 A. Every man of every nation, who con- 
 demns others for their sins, and yet commits the 
 same sins, condemns himself, and is utterly in- 
 excusable. 
 
 Q. 6. What is the Ajwstle's second princi- 
 ple 1 V. 2. 
 
 A. The judgment of God against sinners is 
 according to truth. 
 
 Q. 7. W'Jiat is meant hy the phrase " accord- 
 ing to truth?" 
 
 A. It means that the judgment of God is per- 
 2* 
 
13 QUESTIONS [chap. II. 
 
 fectly just, corresponding with facts, and the 
 character and demerit of every man. ' 
 
 Q. 8. How do ice hioio this? 
 
 A. We are assured of it by the perfections of 
 God. 
 
 He is perfectly acquainted with the motives and ac- 
 tions of all men ; He is perfectly jnst ; He can never 
 pronounce an erroneous judgment, through ignorance^ 
 inadvertence, fear, or favour. 
 
 Q. 9. What is the third principle ? 
 
 A. That the man who commits the sins which 
 he condemns in others, shall not escape the 
 judgment of God. 
 
 Q. 10. How is the indulgence of such expcc^ 
 tations to he accounted for 1 
 
 A. The}?- show the great deceitfulness of the 
 human heart, and to what miserable expedients 
 men will resort to preserve a false peace of 
 mind in a course of sinning. 
 
 Q.. 1 1. What is the fourth 'principle? v. 4. 
 
 A. The goodness of God in sparing sinners 
 and bestowing unmerited favours on them, is de- 
 signed to lead them to repentance. 
 
 Q,. 12. Whojt is meant by the phrase, " Or 
 despiseth thou the riches of his goodness, &c. ?" 
 V. 4. 
 
 A. When sinners are not led to repentance 
 by divine goodness and mercy, but take encour- 
 agement from them to persevere in an evil 
 course, as if delay of punishment authorized 
 
LESS. IV.] ON THE ROMANS. 19 
 
 them to expoct escape from it, they pervert and 
 despise the i^oodness and forbearance of God. 
 
 Q.. 13. What IV ill be the result of such un- 
 grateful and criminal conduct? 
 
 A. The consequences of such perverse and 
 wicked conduct will be dreadful. Impenitent 
 sinners will aug-ment their guilt, and increase 
 their punishment, or, in the Apostle's words, 
 *' treasure up wrath agaiiist the day of wrath.^^ 
 
 Q,. 1 4. What is the fifth principle ? v. 6. 
 
 A. " God will render unto every 7nan ac- 
 cording to his deeds P 
 
 Q,. 15. Docs the Apostle mean by the deeds of 
 men, only their external actions ? 
 
 A. By no means. The quality of actions is 
 determined by the motive from which they take 
 their rise. See 1 Cor. 13, 1—3. 
 
 Q,. 16. Who ivill obtain eternal life ? v. 7. 
 
 A. They " who seek for glory, honour, and 
 immortality,^^ and persevere in well doing. 
 
 Q,. 17. On ichom tvill be inflicted "indigna- 
 tion and wrath ?" v. 8. 
 
 A. On " them that are contentious and do 
 not obey the truth, but obey unrighteousness.^^ 
 
 Ql. 18. Who are meant by the contentious? 
 
 A. All who contend against the doctrines 
 and precepts of divine revelation, or rebel 
 against the dispensations of divine providence. 
 
 Q,. 19. Can any man obey the truth, unless 
 he believe in Christ ? 
 
 A. Certainly not ; for Christ and him cruci- 
 
20 QUESTIONS [CIIAP. II- 
 
 fied is the sum and substance of the gospel, and 
 faith in him is the great duty incumbent on 
 those who hear the gospel. " This is his cnm- 
 mandment, That ice should believe in the name 
 of his son Jesus Christ.'''' 1 John iii, 23. 
 
 Q,. 21. Will Jew and Gentile, Christian 
 and Heathen, be judged im'partially, according 
 to their icorks? v. 11. 
 
 A. Undoubtedly ; for God is no respecter of 
 persons. 
 
 Gl. 21. Hoio is the phrase, "there is no re- 
 spect of persons with God," to be understood ? 
 
 A. God is a sovereign, and he has a perfect 
 right to do with his own as he wills. 
 
 If he give health to one man, and visit another with 
 sicknes.s ; if he send his go-^^pel to one nation and with- 
 hold it from another ; if he convert a profligate sinner, 
 while he leaves his moral and amiable neighbonr under 
 the influence of a 2:)roud unbelieving spirit; none have a 
 right to complain ; he treats no man unjustly. 
 
 Q. 22. What then is mcajit by the fhrase 1 
 A. It means that God will, in the day of 
 judgment, deal with every man according to his 
 works, without any undue regard to his exter- 
 nal circumstances. 
 
 He will not save a Jew merely because he is a Jew, 
 nor will he punish a Gentile, merely because he is a Gen- 
 tile. He will punish an unbelieving Christian, as well 
 as a wicked heathen ; he will deliver up to misery pagan 
 transgressors, not because they know not the gospel, but 
 because they sin against the light of nature ; and he will 
 save " every one that fears him and worketh righteous- 
 
LESS, v.] ON THE ROMANS. 21 
 
 ness," wherever he may live, and to whatever nation he 
 may belong. Acts \. [l4, 35. 
 
 liKSSON \. 
 
 Q. 2.'1. JTo?f:> are vc to nmler stand the I2th 
 V. ? Are any destitute of all law ? 
 
 A. The Apostle means, that, ahhough Gen- 
 tiles have not been instructed in their duties by 
 divine revelation, yet they have some knowledge 
 of the will of God. 
 
 The great principles of moral obligation are inscribed 
 on their hearts, by the finger of their Creator; and thi« 
 i.>* proved, by the workings of their conscience, which 
 approve.^ their conduct, when they do right; and con- 
 denni.s them, when they do wrong. See vs. 14, 15. 
 
 Q. 24. Will God condemn any without re- 
 gard, to law ? 
 
 A. By no means; tlie Apostle means that 
 the sentence of condemnation, that will be pass- 
 ed on the Gentiles in the day of judgment, will 
 be regulated, not by the written law of the Jews, 
 but by the law of nature : they will perish 
 without the application of the former, but not 
 without the application of the latter. 
 
 Q. 25. How is the \Q)th v. to he connected ? 
 
 A. With the 12th v. ; from which it is sepa- 
 rate by vs. 13 — 15, inserted between them, by a 
 
22 QUESTIONS [chap. II. 
 
 parenthesis, and designed to explain and estab- 
 lish the truth asserted in the 12th v. 
 
 Q. 26. What secrets of men will God juds^e ? 
 
 A. The secret transactions which they have 
 carefully concealed from the eyes of others, and 
 all the secrets of their hearts. 
 
 Q. 27. Who win he the Judge 1 
 
 A. Jesus Christ. See Acts xvii, 31. 
 
 Q. 2S. What is the meaning of the j^^trase, 
 " according to my gospel ?" 
 
 A. We are not to understand by it, that all 
 mankind will be judged by the gospel ; but that 
 the gospel tells us there will be a day of judg- 
 ment, and teaches us the principles that will 
 govern the proceedings of that eventful day, and 
 who will be the judge. 
 
 Q. 29. What remark is to hemade in ren^ard 
 to the 11 th v. .? 
 
 A. There the Apostle begins to apply the 
 principles he had laid down to the case of the 
 Jews, and addresses them expressly. 
 
 Q. 30. Of what did the Jews hoa.^t ? 
 
 A. Thejr boasted of their knowledge, of their 
 privileges, and of their relation to God. vs. 17- 
 20. 
 
 Q. 31. Did they act vf to their j^rivileges ? 
 
 A. They did not. 
 
 Instead of actin/r up to tlieir privileges, by keeping the 
 law, they .shamefully violated it, and committed gro.ss 
 pins, which they condemned in the Gentile.e. So far 
 from honouring God, in the view of the Gentile nations 
 
r.ESS. V.l ON THE ROMAN'S. 23 
 
 ainoni^ ulioiii they livt-d, thry (lishoiioiinMi him in their 
 <*ves, hv their iininural and proHigate conduct. See vs. 
 '/l— 24. 
 
 Q. 32. ^Vhat ycaa circumcision 1 
 
 A. Circumcision was a visible sigri applied 
 to the Jews ; as a seal of the covenant made 
 with Abraham and his descendants, to confirm 
 the promises of the covenant, and to impose on 
 them the duties growing out of the covenant 
 relation they sustained to God. Gen. xvii, 
 9—14. 
 
 Q. 33. Who derived projlt from circumci- 
 sion ? 
 
 A. The Jews relied on their circumcision, 
 and absurdly imagined it secured to them the 
 divine favour, while they were neglecting the 
 duties which it imposed. But this was a danger- 
 ous error. By disregarding the duties of the 
 covenant, they deprived themselves of its bene- 
 fits, and rendered circumcision of no avail. 
 
 Q. 34. What icere the duties of the cove- 
 nant 1 
 
 A. The command of God to Abraham was 
 this : " Walk thou before me, and be thou per- 
 fectP Gen. xvii, 1. It was the duty of every 
 circumcised Jew to keep the law, and to trust in 
 the mercy of God for salvation, through the 
 promised Messiah, as Abraham did. ch. iv, 1-5. 
 
 d. 35. What is meant by the uncircumci- 
 sion in v. 26 ? 
 
 A. The Apostle means uncircumcised per- 
 sons? 
 
24 QUESTIONS [chap. II. 
 
 Q,. 36. Suppose ari uncircumciscd person 
 had kept the law, would he have been rejected 
 of God for the want of this outward sign? 
 V. 26. 
 
 A. The Apostle tells us his uucircumcision 
 would have been counted for circumcision ; 
 that is, such a Gentile would have been treated 
 as if he had been a circumcised Jew. 
 
 Gt. 37. How is the 27th v. to be understood 1 
 
 A. By '■'■ uncircumcision ivhich is by nature^'' 
 the sacred writer means a person who, being a 
 Gentile, was not entitled by his birth to circum- 
 cision ; and he asserts that if such a person 
 were to fulfil the law, he would condemn the 
 Jew, who, notwithstanding his superior advan- 
 tages and enjoyment of the light of divine reve- 
 lation, violated the law of God, and broke the 
 covenant which he wore in his flesh. 
 
 Gt. 38. What distinction is made in vs. 28, 
 and'Z^l- 
 
 A. The Apostle distinguishes between a Jew 
 who is one outwardly, that is, by birth ; and, a 
 Jew, who is one inwardly, that is, who, by the 
 grace of God, is what a person, enjoying the 
 privileges and the honour of God's covenant 
 people, ought to be, obedient to his holy law. 
 He distinguishes too between circumcision in 
 the flesh and circumcision of the heart. 
 
 A Jew renewed and sanctified, holy and devout, cir- 
 cumcised in his heart, by the Spirit, fulfils the obligations 
 of the covenant, and acts up to the import of its seal^ 
 
LESS. VI.] ON THE ROMANS. 25 
 
 which he wears in liis Ho.-'h. Such a Jew, however re- 
 garded by men, who look on the outward appearances, 
 shall be approved and honored by God. 
 
 Q,. 39. What may we learn from this chap- 
 ter? 
 
 A. We may learn from it that we must not 
 depend on our external privileges, but endea- 
 vour carefully and diligently to improve them, 
 to the great purposes for which they are given. 
 Unless we repent and believe we cannot be 
 saved. Without repentance and faith, privi- 
 leges will only serve to bring upon us the heavier 
 punishment. Neither descent from pious pa- 
 rents, nor baptism, nor pious education, nor up- 
 right and amiable deportment, nor profession of 
 religion, nor the praise of men, nor all united, 
 can avail to secure the approbation of God and 
 the salvation of our souls. If we remain desti- 
 tute of regenerating grace, and do not put our 
 trust in the merits of our Redeemer, we must 
 perish. 
 
 L.ESSON VI. 
 
 GHAP. III. 
 
 rLLOSTRATION OF THE FIRST REASON CONTINUED.— NE- 
 CESSITY OF THE GOSPEL, 
 
 Q. 1. W7iat do you Jind in vs. 1 — 4, 
 A. Several objections answered, 
 3 
 
26 QUESTIONS [chap. Ill, 
 
 Q. 2. What is the first ohjcction ? v. 1. 
 
 A. The first objection is this, Ihat if the pre- 
 ceding doctrine be true, the Jews had no ad- 
 vantage over the Gentiles. 
 
 Q. 3. How is the objection answered? v. 2. 
 
 A. The Apostle asserts that they had many- 
 advantages, but specifies as the chief, that they 
 were entrusted with the oracles of God. 
 
 The Jews had been selected by God as his peculiar 
 people. Among them he had established his worship ; 
 to them he had sent his prophets to instruct them ; and 
 to them were committed his inspired Scriptures ; which 
 taught them his will, contained many invaluable promises, 
 and showed them the way of salvation, through the 
 promised Messiah. These were great advantages, and 
 rendered their condition far superior to that of the unin- 
 structed Gentiles. 
 
 Q. 4. What is the second ohjection ? v. 3. 
 
 A. The second objection is founded on the 
 fact, that many of the Jews did not believe ; and 
 hence an inference is drawn that the promises 
 of God fail of being accomplished. 
 
 Q. 5. How is the objection answered ? 
 
 A. The Apostle affirms the truth and faith- 
 fulness of God in the strongest manner. 
 
 The promises of God are faithful and will be accom- 
 plished. His covenant had been established with thou- 
 sands in every age among the descendants of Abraham 
 in past generations ; and now, although the Jewish peo- 
 ple rejected the counsel of God against themselves, yet 
 the covenant was estabUshed with multitudes of Gentile 
 Christians, who by faith in Christ became the spiritual 
 seed of the great Patriarch ; and hereafter the Jews them- 
 
LESS. VI.] ON THE ROMANS. 27 
 
 selve.s will turn unto the Lord, and be reinstated in the 
 enjoyment of covenant privileges; so all Israel willhe 
 saved. 
 
 Q. 6. W/tat should be held as a Jirst princi- 
 ple ? V. 4. 
 
 A. The truth and faithfulness of God should 
 be held as a first principle. 
 
 Men may prove treacherous, and utterly di.sappoint 
 our expectation.*! ; but God is true, he can never deceive 
 or di.sappoint tho.-;e who rely on his promises. His word 
 is a rock, which cannot be overthovvn; and, like the 
 mountains around Jerusalem, is an impregnable defence 
 to those who confide in it. 
 
 Q. 7. ^Vho has testified to the truth of 
 God 1 V. 4. 
 
 A. David, whom Paul quotes, confessed and 
 recorded his sins, to justify God in the calami- 
 ties that might be brought on his family ; and 
 that his case might stand as an example, to 
 prove that God would certainly gain the victory 
 in every contest in which sinful men should 
 dare to engage. 
 
 Q. 8. What is the third objection 1 v. 5. 
 
 A. As the unrighteousness of the Jews com- 
 mended the righteousness of God, and showed 
 the necessity of the method of justifying sinners, 
 revealed in the Scriptures, it would be unjust in 
 him to punish them for offences that brought 
 glor^' to him. 
 
 Q,. 9. How is this objection answered 1 v. 6. 
 
 A. The Apostle expresses his abhorrence of 
 
28 QUESTIONS [chap. III. 
 
 the insinuation, and refers to the fact that God 
 is the Judge of the world, as a sufficient answer. 
 *' Shall not the Judge of all do righV 
 
 He can do no wrong. What he does must be right. 
 If he punish an offence, it is certain it deserves to be pun* 
 ished. Were it not so, he would be unquaUfied to gov- 
 ern and judge the world. 
 
 Q. 10. Is the same ohjection Jurther pressed 
 in the 1th v. ? 
 
 A. It is ; and there the contentious Jew goes 
 on to say, if the truth of God is illustrated and 
 shines with greater brightness, through my lie, 
 how can I be justly punished for it ? and in- 
 sinuates, what some asserted the Apostles really 
 taught, the correct conclusion from their doc- 
 trine, was the maxim, " Let us do evil, that good 
 may comeP 
 
 Q. 11. What reply does the sacred writer 
 give 1 V. 8. 
 
 A. It is short. He repels the assertion as a 
 foul slander on himself and his fellow Apoatles,- 
 and affirms the damnation of all who advocate 
 such a maxim, and of all who act on it, to be 
 just. 
 
 Q. 12 Can the fact that God forsecs allsinSy 
 and knows hoiv to overrule them for his own 
 glory, diminish the guilt of transgressors ? 
 
 A. It cannot lessen the guilt of sin, in the 
 smallest degree ; for nothing is further from the 
 sinner's intention than the glory of God. 
 
 While he is violating the divine law, he is grati- 
 
LESS. VI.] ON THE ROMANS. 29 
 
 fjing his wicked pasv-^ions. and, an far a.<5 he can, is di.<?- 
 honouring God. The Jews were prompted by their 
 love of worldly power, and honour, and other evil 
 motive.^, when they crucified the Redeemer. Infinite 
 wi.sdom and mercy designed that awful event for the sal- 
 vation of the world. It wa.s pregnant with unutterable 
 blessings to nninkind; yet the sin of the Jews was of un- 
 paralleled guilt, and l)rought on them and on their children 
 ages of misery and wo. 
 
 Q,. 13. What is t7ie meaning of the question 
 ill the 9th verse, " What then 7 are we better 
 than they ?" 
 
 A. The Apostle had just spoken of the ad- 
 vantages of the Jews, and the question is found- 
 ed on the advantages possessed by that favoured 
 people. He says, " ice have been greatly dis- 
 tinguished above all people ; God has taken us 
 into covenant icith himself, and impressed on 
 our flesh the seal of his covenant ; he has com- 
 mitted to us his inspired oracles and given us 
 many and great promises : and are we not bet- 
 ter than Gentiles to whom he has denied these 
 privileges 1 Have we not a better opportunity 
 of being justified by our good conduct ?" 
 
 Q. 14. What answer i^ given to this ques- 
 tion 1 V. 9. 
 
 A. The Apostle replies, " No, in no wiseV 
 It is as impossible for us Jews, with all our su- 
 perior advantages, to be justified by our own do- 
 ings, as it is for the less favoured Gentiles ; for, 
 by our previous discussion, the sinful state both 
 of Jews and Gentiles has been proved. All are 
 
30 QUESTIONS [chap. III. 
 
 sinners, and, of course, it follows, that all are un- 
 der condemnation. 
 
 Q. 15. What is the design of the quotations 
 contained in v&rses 10 — 18. 
 
 A. Those quotations taken from the Jewish 
 scriptures, the Old Testament, are intended as 
 a farther confirmation of the truth already estab- 
 lished by Paul, the universal depravity of 
 mankind. 
 
 Q. 16. But do they attest this deplorahlc 
 fact ? 
 
 A. They do ; for it is manifest from the con- 
 nexion of the first quotation, in the 1 4th Psalm, 
 from which it is taken, that the judgment pro- 
 nounced respects all men : " The Lord looked 
 down from heaven upon the children of men, to 
 see if there were any thai did understand and 
 seek GodP Mark the survey ; it is universal, 
 over all mankind. The judgment pronounced 
 is of equal extent. What is it ? *' They are 
 all gone aside, they are altogether become filthy : 
 there is none that doeth good ; no, not one." 
 
 Q. 17. But will the other quotations apply to 
 all men 1 JVlay it he said of all men, " Whose 
 mouth is full of cursing and bitterness : Their 
 feet is swift to shed blood ?" 
 
 A. These passages characterized multitudes 
 among that highly favoured people, the Jews ; 
 they show what human nature is, when left to 
 its own evil propensities, and what all men 
 would have been, if God had not laid upon their 
 
S.ESS. VI.] ON THE ROMANS. 31 
 
 native depravity the restraints of liis providence 
 and of his grace. 
 
 Many among the Jews were, and multitudes among 
 Chri^-tian nations, have been lovely patterns of piety 
 and benevolence. But for their character-s they were in- 
 debted, not to the promptings of their natural dispo.si- 
 tions, but to the .sovereign and renewing grace of God. 
 Had they been given up to their natural depravity, they 
 ■would have been among the vilest of their .species. 
 
 Q. 18. What meaning is to he assigned to 
 tlie term laio^ in the 19th verse ? 
 A. It means the moral law. 
 
 As these quotations mark the moral character of men, 
 and as this character can be ascertained only by the appli- 
 cation of the moral law, as the rule of judgment ; it .-^eema 
 proper to regard the term as designating the moral law, 
 whether written on the heart, or written in the scriptures. 
 The quotations ore to be considered as the language of 
 the law, pronouncing its judgment on all who are under 
 the law ; and especially on the Jews, who had been fa- 
 voured with God's revealed will. Thus every mouth i.s 
 stopped, and all the world becomes guilty before God. 
 
 Q. 19. What conclusion does the Apostle 
 draw from his preceding reasoning ? v. 20. 
 
 A. Having proved, by his preceding train of 
 argument, that Jews, as well as Gentiles, were 
 in a very sinful state, and consequently under 
 *' the icrath of GodJ^ which *' is revealed from 
 heaven against all ungodliness and unrighte- 
 ousness of men;'''' the Apostle draws this, as the 
 legitimate conclusion, " that by the deeds of the 
 law there shall iio JJesh be justified^ in his 
 sight. 
 
32 QUESTIONS [chap. III. 
 
 Q^ 20. W/iat is meant hythe icord "flesh/' in 
 the 20th verse? 
 
 A. It signifies man: no man " shall he justi- 
 fied in his sight. ^^ 
 
 Q. 21. What additional proof does the sa- 
 cred writer svhjoin,, to show that, hy the deeds of 
 the lam, no man can he justified ? 
 
 A. The Apostle subjoins this irresistible rea- 
 son, "/or by the law is the knowledge of sinV 
 The law which convinces men that they are 
 sinners, guilty before God, and under his curse, 
 certainly carmot, on the footing of their o^vn 
 doings, justify them, that is, pronounce them 
 just ; or, in other words, affirm what is mani- 
 festly false in fact, that they have fulfilled all its 
 requirements. 
 
 Q. 22. What practical lesson may ice learn 
 from the preceding portion of this epistle? 
 
 A. A lesson of deep humiliation may be 
 learnt from it. Human nature has lost its ori- 
 ginal dignity, lost the image of God with which 
 it was once adorned. Man is now fallen and 
 degraded. He wears the image of Satan. What 
 a mournful picture of our species is drawn in 
 these chapters ! a picture as true, as it is mourn- 
 ful ! for it was drawn by the pencil of inspira- 
 tion. Let us be deeply humbled before God, 
 and never indulge the proud and delusive idea 
 of being justified by our own righteousness. 
 Let us take to ourselves our true character as 
 sinners ; and, acknowledging our guilt and ill 
 
LESS. VII.] ON THE ROMANS. 33 
 
 desert, let us with penitence and in faith, earn- 
 estly implore forgiving mercy, through Jesus 
 Christ, our Lord. 
 
 L-ESSOy VII. 
 CHAP. III. V. 21-31. 
 
 ILLUSTRATION OF THE SECOND REASON. NATURE OF THE 
 
 GOSPEL. 
 
 Q,. 1. On what does the Apostle note enter ? 
 
 A. The Apostle, having finished the ilhistration and 
 •confirmation of the third rea.son, now begins the ilhistra- 
 tion and confirmation ofhi.s second reason, why he wsls 
 not ashamed of the gospel. He had proved the deplora- 
 ble state of all mankind by nature ; he had clearly evinced 
 that both Jews and Gentiles stood convicted, by the law, 
 as sinners ; and he had .subverted every hope of obtain- 
 ing justification and life, by personal obedience to the 
 law. Thus he had conclusively shown the necessity of 
 some other method of justification ; and, tlie way being 
 prepared, he proceeds to exhibit that wonderful plan 
 which infinite wisdom and mercy had devised for making 
 sinners just before a pure and holy God. " But now the 
 righteousness of God without the law is manifested, be- 
 ing witnessed by tlie law and the prophets : even the 
 rigliteousness of God which is by faith of Jesus Chri.st 
 unto all and upon all them that believe." 
 
 Q. 2. What is meant hy " the righteoasness 
 of God," in the 2\st verse 1 
 
34 QUESTION'S [chap. Ill, 
 
 A. It means the righteousness of Christ, by 
 which sinners are justified. 
 
 This phrase occurred before in chap, i, 17 ; it was ex- 
 plained, as signifying that righteousness of Christ by 
 which beUevers are justified; and reference was had to 
 this verse and the following, as clearly determining the 
 meaning of the inspired writer. They do, we think, 
 plainly fix the signification of the phrase ; for the righte- 
 ousness spoken of is characterized in such a way that its 
 meaning cannot be easily mistaken. It is not only de- 
 nominated the righteousness of God, but described as 
 the righteousness of God loitJwut the late ; as witnessed 
 by the law and the prophets; as the righteousness of 
 God, which is hy faith of Jesus Christ; as the righteous- 
 ness of God which is u7ito all and upon all tJtem that be- 
 lieve ; as covering them as with a robe ; as being necessa- 
 ry alike to all, for this reason that "■ all have sinned, and 
 come short of the glory of God;" and as the ground of 
 our justification. See v. 24. Now, what righteousness 
 can this be, thus characterized, but the righteousness of 
 the Lord Jesus Christ, which is " unto all and upon all," 
 that is, imputed to all them that believe ?* 
 
 Q. 3. Wkaf is meant hy the icords " without 
 the law," in the 21st verse ? 
 
 A. They are rightly connected with the 
 righteousness of God, to show that the Apostle 
 means a righteousness not constituted by the 
 
 * By imputed righteousness and impiited sin, we do not 
 mean a transfer of character or actions ; which is absurd : 
 but only thac the guilt of our sins was so cliarged to 
 Christ that he had to endure their punishment ; and that 
 his righteousness is so set to our account, that we receive 
 the benefits of it, and are esteemed and treated as if we 
 were righteous. 
 
LE88. VII. 1 ON THE ROMANS. 35 
 
 works of the law, by the personal obedience of 
 sinners ; but the righteousness of Christ, formed 
 by his active and passive obedience, and freely 
 given to believers, exclusive of any merit on 
 their part. 
 
 Q. 4. What is the impoi't of the concluding 
 clause, in verse 22, *' for there is no difference V* 
 
 A. It is intended to confirm what was said 
 before of this righteousness, that it " is unto all 
 and upon all them that believe;" to show that 
 it is equally needed by Jew and Gentile ; be- 
 cause all are sinners, and therefore none of our 
 race can be justified and saved, except by this 
 righteousness. 
 
 Q. 5. fVhat is the meaning of the words, in 
 verse 23, *' Come short of the glory of God?" 
 
 A. They may mean that all have failed to bring 
 to God that glory which is due to him, as our 
 Creator and Lawgiver ; but perhaps they may 
 rather be understood as signifying that they 
 have failed to obtain the glory which God had 
 promised as the reward of perfect obedience. 
 
 The words '^ glory of God,^^ have manifestly tliis im- 
 port in chap v, 2 ; with this difference, that in this latter 
 place, it is glory bestowed, not on merit, but of grace. 
 
 Q. 6. Might not the clauses, " for there is no 
 difference . for all have sinned and come short 
 of the glory of God ;" be read to advantage, 
 as forming a parenthesis ? 
 
 A. Were they placed in a parenthesis, the 
 reading would be accompanied with this advan- 
 
36 QUESTIONS [chap. III. 
 
 tage, that the connexion of the 24th verse with 
 the words " all them that helieve^ in verse 22, 
 would appear more conspicuously. 
 
 This arrangement would correspond with the Apostle's 
 manner of writing. 
 
 Q,. 7. What great truth is asserted in the 
 
 2ith verse? 
 
 A. The sacred writer asserts the important 
 truth, that the justification of believing sinners 
 is entirely gratuitous. 
 
 The Apostle affirms, first, that they are justified ^'frec- 
 hff that is, without regard to personal merit in them; 
 iseoondly that they are justified "% his (God's) grace ;^' 
 :ind, thirdly, that they are justified through the redemption 
 that is in Christ Jesus. 
 
 Q. 8. JVhat is the vieaning of the word " re- 
 demption?" 
 
 A. Its proper meaning, is deliverance by the 
 payment of a ransom-price ; and this is its 
 meaning here. 
 
 Christ redeemed his people, by paying an infinite 
 price. " The Son of man came not to be ministered un- 
 to, but to minister, and to give his life a ransom for (in 
 the place of) many." Mat. xx, 28. "For as much as 
 ye know that ye were not redeemed with corruptible 
 things, as silver and gold, from your vain conversation 
 received by tradition from your fathers ; but with the 
 -precious blood of Christ, as of a lamb without blemish and 
 without spot." 1 Peter i, 18, 19. " For ye are bought 
 with a price; therefore, glorify God in your body, and 
 in your spirit, which are God's." 1 Cor. vi, 20. 
 
 Q. 9. How may the 25ih and 26th verses be 
 regarded ? 
 
LESS. VII.] ON THE ROMANS. o7 
 
 A. They may be regarded as an amplification 
 of the ground of our justification, noticed in the 
 preceding verse. In the 24th verse he just 
 stated the meritorious cause of justification; but 
 in the 25th and 26th verses, he explains it more 
 at large, in connexion with its end. 
 
 Q. 10. What ideas are stated in tuse 
 verses ? 
 
 A. Several ideas are presented. 
 
 Q. 11. What is tlic first ? 
 
 A. The first idea is, that Jesus Christ is a pro- 
 pitiation. 
 
 Q, 12. What is the i??iport of the original ? 
 
 A. Not that Christ is a mercy-seat, but rather, 
 that he is a. propitiatory sacrifice. 
 
 Q. 13. What is the second truth ? 
 
 A. The second truth is, that Christ is a propi- 
 tiatory sacrifice, through faith inhis blood. His 
 sacrifice can procure reconciliation only to those 
 who believe. 
 
 Q,. 14. Why is the efficacy of Christ's sacri- 
 fice attributed to his blood ? 
 
 A. The efficacy of the sacrifices under the 
 law depended on the shedding of the blood of the 
 victim. See Lev. xvii, 1 1 ; Heb. ix, 22. So the 
 efficacy of the Redeemer's sacrifice is attributed 
 to his blood ; not to exclude his other sufferings, 
 for they were all necessary and propitiatory. 
 When his blood was shed, and he expired on the 
 cross, his sacrifice was finished ; and, on this ac- 
 count, its efficacy is, with propriety, ascribed to 
 4 
 
38 QUESTIONS [chap. Ill, 
 
 his blood, the shedding of which completed his 
 suffering's and finished his sacrifice. 
 
 Q,. 1 5. What is the third idea ? 
 
 A. The third is, that God has set forth Christ ; 
 that is, exhibited him to public view, as a propi- 
 tiatory SACRIFICE. 
 
 Q.. 16. How was this done? 
 
 A. It was done, when the Redeemer hung 
 upon the cross, a spectacle to men and to angels ; 
 it was done by the preaching of the Apostles, who 
 every where published the wonderful story of 
 " Christ and him crKtified ;" it is done in the 
 sacred Scriptures, in which are recorded the life 
 sad death of the Son of God; and it is done in 
 the preaching of the gospel by the ministry. 
 
 Q,. 17. What is the fourth idea? 
 
 A. The fourth is the end of this amazing 
 transaction. It was " to declare his righteous- 
 ness for the remission of sins that are pasty 
 through the forbearance of God" 
 
 Q,. 18. What is meant by the words "his 
 righteousnes," in v. 25 and 26? 
 
 A. The righteousness of Christ by which 
 smners are justified. 
 
 If the same signification be assigned to these words^ 
 that has been assigned all along to the corresponding 
 phi-ase, "the righteousness of God ;" it will give a good 
 meaning to these verses, and accord well with the scope 
 and design of the Apostle. His aim throughout this 
 epistle is, to exhibit the glorious righteousness which 
 God has provided tor the justification of sinners; and^ 
 therefore, the prevalent signification of the phrase should 
 not be rehnquished without a cogent reason. 
 
LK8S. Vill] ON THE ROMANS. 
 
 L.ESSOX VIII. 
 
 Q,. 19. What is the meaning of the clause 
 *' for the remission of sins that are past," through 
 the forbearance of God? 
 
 A. It refers to the sins of ancient believers, 
 which by God's mercy were not punished, but 
 forgiven. 
 
 Before the advent of Christ, and before the offering of 
 his propitiatory sacrifice, God had, in anticipation of tliis 
 appointed transaction, exercised patience and forbear- 
 ance, in his dealings with our race ; and had actually re- 
 mitted the sins of believers among the descendants of 
 Abraham, as well as the sins of believers who lived be- 
 fore that patriarch; but the ground of his conduct had 
 not been fully revealed, and consequently was not dis- 
 tinctly known. When Christ came, and suffered, and 
 died, and wrought out his finished and glorious righte- 
 ousness, then it became apparent that the conduct of God 
 had been consistent with the honour of his moral govern- 
 ment and the claims of his justice. " Sins past," there- 
 fore, means the sins of ancient believers from the begin- 
 ning of the world. The correctness of this interpreta- 
 tion is confirmed by what is said in the epistle to the 
 Hebrews, " And for this cause he is the Mediator of the 
 New Testament, that by means of death for the redemp- 
 tion of the traasgressions that were under the first testa- 
 ment, they which are called might receive the promise of 
 eternal inheritance." Heb. ix, 15. 
 
 a 20. What is the fifth idea? 
 
 A. The fifth idea presented in these verses is 
 another view of the end, for which God declares 
 orexliibits his righteousness, ''at thistijnc,'^ under 
 
40 QUESTIONS fCHAP. III. 
 
 the new dispensation ; namely, " that he might 
 be just^^ or appear just, " o/ad the justifier of him 
 which believeth hi Jesus." 
 
 Q. 21. Is this end accomplished hy this ex- 
 hibition ? 
 
 A. Certainly it is. 
 
 When the righteousness of Jesus Christ is duly con- 
 sidered ; when we reflect that he rendered an ample sa- 
 tisfaction to divine justice for sin, and by his perfect obe- 
 dience unto death magnified the law and made it ho- 
 nourable, having fulfilled all its requirements; when 
 we consider that this spotless, this glorious robe of righte- 
 ousness is thrown around and over all who believe ; and 
 that they appear before God, as Paul wished to appear, 
 not having their " own righteousness, which is of the 
 law, but that which is through the faith of Christ, the 
 righteousness which is of God by faith ;" Phil, iii, 9 ; can 
 we entertain a doubt that God is just, when he pardons 
 sins thus atoned for, and receives to his favour and enti- 
 tles to eternal life, all who are by faith invested with this 
 innnaculate robe of righteousness ? 
 
 Q,. 22. Was this method of justification un- 
 kiioivn before the comifig of Christ? 
 
 A. Believers under the former dispensations 
 lived indeed in comparative ignorance, and could 
 not see what we see, nor hear what we have 
 heard of the wonders of divine grace ; but they 
 were not entirely ignorant of the scheme of re- 
 demption by the promised Messiah. 
 
 In V. 21 we are told that " the righteousness of God 
 without the law," was " witnessed by the law and the 
 prophets." The law, by its types and sacrifices and 
 ceremonies, shadowed forth ; and the prophets, by their 
 predictions and promises, spake of the person, and work, 
 
LESS. VIII.] ON THE ROMANS. 41 
 
 ^nd righteousness of the Redeemer. "To him," i^ays 
 Peter, "give all the prophets witness, that through his 
 name whosoever believetn in him shall receive remission 
 of sins." Acts x, 43. "Ought not Christ," said the 
 Redeemer hinu^elf to two of his di.s(;iple.s, '' to have suf- 
 fered these things, and to enter into his glory ? And he- 
 ginning at Moses and all the prophets, he expounded 
 unto them, in all the Scriptures, the things concerning 
 himself." Luke xxiv, 26, 27. 
 
 Q,. 23. If Jesus Christ 'purchased our salva- 
 tion, paid to divine justice the price required 
 for the forgiveness of our sins, and trrought the 
 righteousness by which we are justified ; how is 
 justification of free grace ?' 
 
 A. To Christ himself the salvation of all for 
 whom he died is matter of debt : " He shall see 
 of the travail of his soul, and shall be satisfiedP 
 But to us salvation is wholly of grace ; because 
 we contribute to it nothing in a way of merit. 
 We are justified as ungodly sinners ; deserving 
 nothing but indignation and wrath. In this 
 character we appear when God pronounces our 
 justification. 
 
 Q,. 24. Does the mediation and work of 
 Christ diminish at all the grace displayed in 
 our justification ? 
 
 A. Not at all ; they enhance the grace of 
 God in the highest degree. " God so loved the 
 world, that he gave his only begotten Son, that 
 whosoever believeth in him should not perish, but 
 have everlasting life!^ Johniii, 16. ''Godcom- 
 menddh his love toward us, in that while ice were 
 4* 
 
42 QUESTIONS [chap. Ill 
 
 yet sinners, Christ died for us.'^ Chap, v, S. 
 See 1 John iii, 9. 
 
 A higher demonstration of divine love than the gift of 
 God's Son to die for sinners, could not possibly be given. 
 The infinite riches of divine grace are gloriously exhibited 
 in this amazing scheme of redemption. Grace reigns in 
 every part of it ; in its contrivance, in its execution, iu 
 its developement, in its application, and in its consumma^ 
 tion. 
 
 Q,. 25. Does this method of justification take 
 away every ground of boasting from believers? 
 
 A. This method of justification by free grace, 
 or by the gospel, called by the Apostle in the 
 27th V. ''the law of faith,'' ^ which requires not 
 works, but only faith ; that is, a thankful ac- 
 ceptance of purchased and offered blessings; 
 places all men on the same level, strips them of 
 every claim of their own to divine favour, and 
 makes every believer an infinite debtor to sove- 
 reign mercy. 
 
 Had justification been attainable, wholly, or in part, by 
 the law of works, by personal obedience, ground would 
 have been left for boasting. But all ground for boasting, 
 either before God, or before man, is removed by this 
 perfectly gratuitous way of salvation, through faith in 
 Christ. 
 
 Q,. 26. What is the conclusion of the inspired 
 writer, in the 27th v. from all his preceding rea- 
 soning ? ». 
 
 A. His conclusion is this : " that a man 
 is justified by faith, without the deeds of the 
 lawr 
 
LESS. VIII. ] ON THE ROMANS. 43 
 
 His conclusion n\sts on two grounds : first, all men 
 are sinners, under the curse of the law, and utterly un- 
 able to deliver themselves from guilt and misery ; se- 
 condly, tlie method of justification which God proposes 
 through the righteousness of Christ, is so perfectly gra- 
 tuitous, that it admits of no claim of merit on the sinner's 
 part. It is ail grace. 
 
 Q,. 27. For whom was this plan of salvation 
 revealed ? 
 
 A. For the benefit of sinners of all nations. 
 All who will come, may come, " and take the 
 umter of life freely P Rev. xxii, 17. 
 
 God is the God of Gentiles, as well as of the Jews. 
 The method of justification proposed to all is one and 
 the same. The gospel utters the same language in the 
 Jewish synagogue that it utters in the market places ; it 
 proclaims the same command and the same promise to 
 aJl : " Believe on the Lord Jesus Christ, and thou shalt 
 be saved." Acta xvi, 31. 
 
 Q. 28. What objection does the sacred writer 
 answer iyi the Zlst verse ? 
 
 A. The objection is, that faith makes void 
 the law. 
 
 The gospel teaches us that God justifies believing sin- 
 ners, without any regard to their works. To this gra- 
 tuitous plan of salvation it is commonly objected, that it 
 is subversive of the moral law : for if we can be saved by 
 the righteoTisness of Christ, where, it is asked, is the ne- 
 cessity or Tise of our personal obedience ? Such was 
 the objection urged against the Apostle's doctrine. 
 
 Q,. 29. Is there any ground for this objectio7i 
 to the gospel plan of salvation ? 
 A. The objection is groundless ; for to use 
 
44 QUESTIONS [chap. III. 
 
 the language of Paul, instead of making " void 
 the laio through faith, we establish the lawP 
 
 The necessity of a gratuitous method of justification, 
 through the finished righteousness of Christ, grew out 
 of the excellence, purity, and strictness of the divine 
 law. " For,'' says Paul in Gal. iii, 21 ; " if there had hem 
 a law given, that could have given life, verily, righteousness 
 sliould have been by the law.'' But the law of God was so 
 extensive in its requirements, and so severe in its penal- 
 ty, that fallen man had become utterly unable to satisfy 
 the one, or to fulfil the other ; so that it was impos- 
 sible for a sinner to be justified by his personal obe- 
 dience. In these deplorable circumstances, infinite wis- 
 dom devised a way by v/hich a believing sinner can be 
 justified consistently with the honour of the divine law ; 
 for Christ, as the substitute of his people, endured the 
 penalty, and fulfilled all the requirements of the law, for 
 them. Divine justice is satisfied with the price which he 
 paid for their redemption; and the law is magnified and 
 made honourable by the obedience of this infinitely glori- 
 ous person. Besides, it is to be remembered, that, while 
 believers are set free from the obligation of yielding per- 
 fect obedience as the condition of life, they are bound to 
 obey the law as a rule of life; and actually are enabled, 
 by ^e grace of Christ, to present to God, as an offering 
 of gratitude for their redemption, a sincere, affectionate, 
 and growing obedience to his holy law. 
 
 Q,. 30. What lesson may he derived from 
 this portion of the chapter ? 
 
 A. We are taught hy it a lesson of admiration 
 and of gratitude : of admiration at the infinite 
 wisdom of God which could find out a plan for 
 saving a lost world, so as not only, not to stain 
 the honour of his moral government, or to set 
 aside the demands of his holy law, but to satisfy 
 
LESS. IX.] ON THE ROMANS. 45 
 
 fully all demands of one, and to shed around the 
 other the highest glory ; and of gratitude to 
 God for his infinite love, in sending his own Son 
 into the world to execute this wonderful plan, by 
 his profound humiliation, his holy life, his bitter 
 sufferings, and his shameful death ; so that the 
 vilest of sinners may, by faith, participate in the 
 unsearchable riches of his grace, and rise to the 
 enjoyment of unfading and everlasting glory. 
 
 liESSOX IX. 
 
 CHAP. IV. 
 
 ILLUSTRATION OF THE SECOND REASON CONTINUED. — NA- 
 TURE OF THE GOSPEL. 
 
 Ql. 1. What is contained in this chapter? 
 
 A. The Apostle confirms, by additional argu- 
 ments, the two points already proved ; namely, 
 that sinners are justified by grace, and that Jews 
 and Gentiles are justified in the same way. 
 
 Q,. 2. What is presented in the first verse? 
 
 A. The objection of a Jew to gratuitous 
 justification, derived from the case of Abraham. 
 
 Q,. 3. How is the phrase, " pertaining to the 
 flesh," to be connected ? v. 1 . 
 
 A. It is to be connected, not with '^ our father l"^ 
 
46 QUESTIONS [chap. IV, 
 
 but with the words " hatli foundP Ambiguity- 
 would be removed from the verse, if it were 
 rendered, as the original requires, thus: ' What 
 shall we then say that Abraham our father hath 
 found, as pertaining to the flesh ?' 
 
 Ql. 4. What is the meaning of the phrase, ''as 
 pertaining to the flesh ?" 
 
 A. It refers to the external advantages and 
 personal obedience of Abraham. 
 
 Q,. 5. What is the Jewish objection in this 
 verse ? 
 
 A. The objection is, that Abraham was not 
 justified in the way affirmed by Paul, but by his 
 works and circumcision. 
 
 Q,. 6. Did the Apostle admit the objection as 
 true ? V. 2. 
 
 A. He denied the truth of it, and proved it to 
 be false from the testimony of Scripture. 
 
 Q,. 7. If Abrahain had been justified by 
 works, what consequence would have followed ? 
 V. 2. 
 
 A. It would have followed, that Abraham 
 had ground for boasting, and claiming the re- 
 ward as a debt due to his services. 
 
 Gl. 8. Had Abraham such a claim ? v. 2. 
 
 A. No; he had no right to boast before 
 God. 
 
 Q,. 9. What proof of this fact is offered by 
 the sacred writer ? v. 3, 
 
 A. The testimony of Scripture, which says, 
 
LESS. IX.] ON THE ROMANS. 47 
 
 •• Abraham believed God, and it was counted un- 
 to him for righteous iirssP 
 
 Ql. 10. Whose reward is of debt ? v. 4. 
 
 A. Were a man justified for his own obe- 
 dience or works, his reward would be of debt ; 
 for he would receive the reward as due by pro- 
 mise to his works. 
 
 Q,. 11. What is the reward of a man icho is 
 justified by faith? v. 5. 
 
 A. The reward bestowed on a believer is 
 of grace ; because he does not work, nor has 
 he any claim to it in the way of merit. 
 
 Q.. 12. But does not the believer do good 
 works ? 
 
 A. Every believer is enabled, by divine grace^ 
 to do good Avorks ; he loves the law of God, and 
 endeavours to keep all the commandments. But 
 he does not rely on his own good deeds as merit- 
 ing justification ; he disclaims, in this view, all 
 dependance on his personal obedience, and re- 
 lies entirely on the merits of Christ for justifica- 
 tion. 
 
 Q,. 13. How is the believer considered by 
 God, lohen he justifies him ? v, 5. 
 
 A. The believer is considered by God, in the 
 act of justifying him, as being, in himself, a sin- 
 ner, as '' ungodly, ^^ as destitute of all personal 
 righteousness. 
 
 Q,. 1 4. Are justification by icorks and justifi- 
 cation by faith opposite ? vs. 4 and 5. 
 
 A. They are entirely opposite ; the one being 
 
48 QUESTIONS [chap. IV. 
 
 by works, the other without works. In the one, 
 the person is considered as having kept the law ; 
 but, in the other, as having broken the law. In 
 the one, the reward is bestowed, by justice, as a 
 debt due to services rendered ; but, in the other, 
 the reward is bestowed, by grace, as an unme- 
 rited favour. 
 
 d. 15. Has any man ever been justified hy 
 works ? 
 
 A. No mere man was ever justified by works ; 
 because all men have been sinners, and have ut* 
 terly failed in their obedience to the law. 
 
 Q,. 16. What does the law require in order 
 to justification ? 
 
 A. The law requires, in order to justification, 
 perfect and unsjnning obedience to all its pre- 
 cepts, through life, from its beginning to its end. 
 A single failure in any particular renders the case 
 hopeless, and brings the offender under the curse : 
 *' Cursed is every one that continueth not in all 
 things which are written in the book of the law 
 to do themJ^ 
 
 Q,. 17. How is faith counted for righteous' 
 ness 1 
 
 A. Not as an act ; for then we should be jus* 
 tified by a work, contrary to the Apostle's doc- 
 trine; who affirms that we are ''justified by 
 faith, without the deed of the law ;" and " that 
 by the deeds of the law, nofiesh shall be justified 
 in his sight.^^ 
 
 QL. 18. But mojy not faiths as a work, be ex* 
 
Less, x.j on Tiit. romaxs/ 49 
 
 ccpied, and be graciously accepted in place of 
 perfect obedience ? 
 
 A. This would prostrate the law. Besides) it 
 would be most unreasonable to grant to a single, 
 work or act of obedience what was denied to 
 all other good works, and a whole life of per- 
 sonal obedience. 
 
 Q,. 19. What is the true ground of a be- 
 liever^ s justification ? 
 
 A. The true ground of a believer's justifica-' 
 tion, is the perfect and finished righteousness of 
 the Lord Jesus Christ, consisting of his active 
 and passive obedience to the law of God. 
 
 LESSON X. 
 
 Ql. 20. Is this righteousness imputed to be- 
 lievers ? 
 
 A. The righteousness of Christ is imputed, 
 reckoned, set to the account of all who believe. 
 On this ground they are justified, and regarded, 
 as having satisfied all the demands of the law ; 
 and so entitled to pardon and to eternal life. 
 
 Gl. 21. What texts may be cited to prove this 
 truth ? 
 
 A. A great multitude ; particularly the fol- 
 lowing; Chap, iii, 21—26; v. 1. 9, 10. 19. 21 ; 
 5 
 
50 QUESTIONS [chap. IV. 
 
 vi, 23; viii, 1—4; x, 3,4, 5—10. 1 Cor. i, 30. 
 Phil, iii, 8, 9. G-jI. ii, 15—21. 
 
 Q.. 22. If the righteowsiiess of Christ is the 
 true ground of a believer^ s justification, how is 
 faith counted to him for righteousness ? 
 
 A. Faith unites the soul to Christ, and thus 
 gives a believer an interest in his merits, just as 
 the marriage union gives a woman an interest in 
 her husband's estate and honours. Faith is the 
 hand that accepts of his offered righteousness ; 
 and thus it is reckoned to the believer for righte- 
 ousness ; because it secures to him the Redeemer's 
 righteousness. 
 
 Q,. 23. How may this be illustrated by a reference to hu- 
 man affairs ? 
 
 A. In estimating his wealth a man puts down, as so 
 many dollars, a bond ; not because it is cash, but because 
 it is really worth so much. A merchant deposites in a 
 bank at Philadelphia a check upon a bank at New- York 
 for one thousand dollars, and it is immediately set down 
 in his book as so much cash received ; because it will 
 produce so much cash. So faith is counted for righte- 
 ousness ; because it secures to a believer the righteous- 
 ness of Christ. 1 In this manner, those texts which speak 
 of the righteousness and mediatorial work of Jesus Christ, 
 as the spring of all saving blessings, .md those which 
 speak of faith as our righteousness, perfectly harmonize. 
 We are said to be justified by faith, but never, /or faith. 
 But, on the other hand, the sacred Scripture denominates 
 the blood of Christ the price of our redemption. 
 
 Q. 24. Had Abraham'' s faith respect to 
 Christ 1 
 
 A. The faith of this illustrious Patriarch cer- 
 
LKSS. X.] 0\ THE ROMANS. 51 
 
 tainly had respect to Jesus Christ. There is, 
 and can h>\ but one way of justification for fallen 
 men ; and this way was, IVoni the beginning, 
 taught to the church. 
 
 It was tan;Lrlit by the first promise, by sacrifices, by 
 types ami cercinnuit's. predictions and promi.ses. Be- 
 sides traditional knowledirc Abraham enjoyed the light 
 of particular connnnnications made to iiimself. The 
 j)romise wa.-; ^^iven to him. that in him and in his seed 
 should all the liunilies of the earth be blessed. " Your 
 father Abraham," paid the Redeemer, "rejoiced to see 
 my day : and he saw it, and was orlad." John viii. 5(5. 
 The Patriarch doubtless expected to obtain mercy from 
 (lod, throu;i^h that f^lorious one who was to descend from 
 liis loins, and to rlifluse his blessings over all tiie world, 
 Hence his faith '* was counted nnto him for righteous- 
 ness:" he, by faith embraced the righteousue.<s of the 
 coming Saviour; and it was imputed, reckoned, to him 
 as his own. 
 
 Q,. 25. To ivhose iestimony does Paul appeal 
 in support of his rlocirine? vs. 6, 7, and 8. 
 
 A. To that of David. 
 
 Q. 26. Does David teach the same doctrine 
 which Paul taught ? 
 
 A. Yes; he teaches justification by faith, 
 without works. 
 
 Q,. 27. Does he describe the blessedness of the 
 nnan unto whom the Lord imputes righteous- 
 ness icithout works? vs. — 8. 
 
 A. Yes ; he teaches it in the followinsf words : 
 " Blcsse i are they whose in,i(iuities are forgiven, 
 and whose sins are covered. Blessed is the 
 man to whom the Lord will not impute siny 
 
52 QUESTIONS (chap. IV. 
 
 Q,. 28. What is meant by the phrase, " will 
 not impute sin." 
 
 A. It means not charging it to the sinner, so 
 as to exact punishment ; or remitting tlie punish- 
 ment, and forgiving the guilt of sin. 
 
 Q,. 29. Can this be done without imputing 
 righteousness to the sinner 1 
 
 A. Sin is pardoned on the ground of the 
 righteousness of Christ, imputed to the believer 
 by God, and received by faith. The blessings 
 of justification are inseparable. A smner can- 
 not be forgiven, unless he be justified, that is pro- 
 nounced righteous, and entitled to all the bless- 
 ings connected with a justified state ; consequent- 
 ly, when David says, " Blessed is the ma/n to 
 whom the Lord icilt not impute sin" it is in ef- 
 fect saying, " Blessed is the man to ivhom the 
 Lord imputeth righteousness vnthout works." 
 Such is the judgment of an inspired Apostle. 
 
 Q,. 30. What is the design of the sacred 
 writer in verses 9 — 17 ? 
 
 A. His design is to confirm the second branch 
 of his argument presented in the close of the 
 preceding chapter, that believing Gentiles are 
 Justified in the same way in which Jewish be- 
 lievers were justified ; or, in other w^ords, that 
 the former participate with the latter in the bless- 
 edness of having righteousness without works 
 imputed unto them. 
 
 Q,. 31. Hoiv does the Apostle establish this 
 foint ? 
 
LESS X.] ON TKK R0:^1A\S, 53 
 
 A. By several proofs. 
 
 a 32. What is the first? v. 10. 
 
 A. The first proof is drawn from the fact, that 
 Abraham was justified by faith, before he was 
 circumcised; and consequently it follows, that 
 Gentiles can be justified by faith, while uncircum- 
 cised ; because, if circumcision was not necessary 
 to Abraham's justification, it cannot be necessary 
 to the justification of Gentiles, who have the 
 same precious faith as this illustrious man had. 
 
 Q,. 33. What is the second 'proof 1 v. 11, 12. 
 
 A. The second proof is derived from the fact, 
 that Abraham received circumcision as a seal of 
 the righteousness of faith, not to introduce a dif- 
 ferent method of justification, but for the very pur- 
 pose of constituting him father of all believers, 
 whether circumcised or not ; and securing to 
 them the imputation of righteousness, or gratui- 
 tous justification, through the righteousness of 
 Christ imputed to them. vs. 11, 12. 
 
 Q,. 34. Did circumcision seal to Abraham 
 the fact of his being a believer? v. 11. 
 
 A. Abraham may have derived, from the re- 
 ception of this rite from God, evidence of his 
 faith ; but the direct design of the appointment 
 was, to seal the covenant, which God had made 
 with him, and consequently all its benefits ; of 
 which the imputation of Christ's righteousness 
 received by faith was chief 
 
 Q,. 35. How did Abraham become the father 
 of all believers r' v. 11, 12. 
 
54 QUESTIONS [chap. IV. 
 
 A. He became the father of all believers, not 
 merely by being held up as a model of faith to 
 all men, but by the covenant in which God pro- 
 mised to make him the father of many nations ; 
 which promise, the inspired writer tells us, 
 means, that he should be a father to all believers, 
 whether Jews or Gentiles, as well as a father to 
 all his natural descendants. 
 
 Q. 36. What is meant by the term ** heir" in 
 V. 13? 
 
 A. An heir is one who receives an inherit- 
 ance by his filial relation to the giver. Thus 
 Abraham received all his blessings from God ; 
 and, in the same manner, all believers obtain 
 their blessings. They are the children of God ; 
 and, therefore, all their blessings coming to them 
 as children, constitute an inheritance. 
 
 €1, 37. Was it promised to Abraham that he 
 should be heir to the icorkl ? 
 
 A. No promise, in so many words, can be 
 found on record ; but the promises recorded are 
 equivalent. 
 
 In Gen. xii, 2, 3, we find this promi.se, " And thou 
 shalt be a blessing: and I will bless them that bless thee, 
 and curse him that curseth thee : and in thee shall all the 
 famiUes of the earth be blessed." In Gen. xv, 5, it is 
 written, " And he brought him forth abroad, and said, 
 Look now toward heaven, and tell the stars, if thou be 
 able to number them : and he said unto him, so shall thy 
 seed be." And in Gen. xvii, 4 — 7, " As for me, behold, 
 my covenant is with thee, and thou shalt be a father of 
 many nations. Neither shall thy name any more be 
 called Abram, but thy name shall be Abraham; for a 
 
LESS. Xt] ON THE ROMAN'S. - 55 
 
 fither of many nation.s have I made (Iioo. And I wil? 
 make thee exceedini;^ rrnitful, and I will ni ike nation.-* of 
 thee, and kings .shall come out of thee. And I will esta- 
 blish my covenant between me and thee, and thy seed 
 flfter thee, in their generations, for an everla.^ting cove- 
 nant, to he a God nnto thee, and to thy seed after thee." 
 Now, it has been already seen, that the seed promised to 
 Abraham comprehends all believers, as well as his natural 
 descendants ; and as we are assured that " the meek shall 
 inherit the earth;" (Ps. xxxvii, 11;) and it is predicted 
 by Daniel, (ch. vii, 27,) tliat " the kingdom and domi- 
 nion, and the greatness of the kingdom, under the whole 
 heaven, shall be given to the saints of the people of the 
 Most High :" it follows that when this prediction shall 
 be fulfilled, and religion shall universally prevail among 
 all nations and in all the world, Abraham and his seed 
 •will, as heirs, possess " the world/' 
 
 LESSON XI. 
 
 Q,. 38. How did Abraham receive this sreat 
 promise ? v. 1 3. 
 
 A. This promise was received, the Apostle 
 informs us, not through the law, that is, on con- 
 dition of fulfilling any law known to the Patri- 
 arch, or that might be afterwards known to his 
 seed ; but through the " righteousness of faith ;" 
 that is, the righteousness of the Lord Jesus Christ 
 imputed to him, and to all his believing seed ; by 
 which he was justified, and they are justified m 
 their successive generations. This finished and 
 
5G QUESTIONS [chap. IV. 
 
 ijlorioiis righteousness is the ground of every gra- 
 cious promise which was ever given to fallen man. 
 
 Q,. 39. What does tJiis verse prove ? v. 13. 
 
 A. It is a further confirmation of the truth 
 asserted in the 10th and 11th verses, that 
 Abraham was constituted father of all believers, 
 for the purpose of securing to them justification 
 by faith, through the righteousness of Christ im- 
 puted to them. 
 
 Q,. 40. What is the meaning of the phrase, in 
 the next (14) verse, "they which are of the 
 law ?" 
 
 A. The phrase, " they ivhich are of the laic," 
 should be rendered they which are of law. It 
 means those who depend on their works or per- 
 sonal obedience to law. 
 
 Q,. 41. What would follow, if such were 
 heirs ? 
 
 A. If such were heirs ; if the blessings of 
 justification and other blessings connected with 
 it, were obtained by works ; if such were the 
 method of justification, then it would follow 
 that faith is made void, and cannot justify sin- 
 ners ; and further, that the promise is made of 
 none effect ; it cannot be fulfilled ; no one can 
 be saved. 
 
 Gl. 42. Why, in that case, can none be saved, 
 why cannot the promise be fulfilled ? vs. 14, 15. 
 
 A. Because, there can be but one method of 
 justification ; if justification depend on personal 
 obedience to law, then the promise of receiving- 
 
LESS. XI. ] ON THE ROMANS. 57 
 
 righteousness by faith cannot be fulfiJIed ; nor 
 can any be saved by their personal obedience. 
 
 The plan is an impracticable one ; because no man 
 can yield perfect obedience. "The law," we are told in 
 the 15thver.se, " worketJMvrath;" it bring.s punishment ; 
 it can never pronounce a sinner, on tije footing of his 
 own obedience, righteou.*!. If there were no law, there 
 would be no transgres.'^ion ; bnt there is a law, holy and 
 ju.st ; and as thi.^ law has been violated, there are multi- 
 plied tran.'sgres.sions to be imputed and punished. 
 
 Q,. 43. What is ike result of the Apostle's 
 reasoning in this chapter 1 v. 16. 
 
 A, The result of his reasoning is, that the 
 promise is of faith, made to all wha'believe, 
 
 Q,. 44. Why is the 'promise of faith? v. 16. 
 
 A. The Apostle states two reasons why it was 
 given to faith. The first is, that the method of 
 justification might be of grace, the only way in 
 which sinners could be justified. The second 
 reason is, that the promise, which included justi- 
 fication by faith, might be sure to all the believ- 
 ing seed of Abraham, who is the common father 
 of the believing Jews and Gentiles. ' 
 
 Q,. 45. How did Abraham become the father 
 of all beliecers ? v. 17. 
 
 A. By the covenant, as has already been 
 shown, which God was pleased to make with 
 him for that very purpose ; and the language of 
 which he quotes. 
 
 Q,. 46. Did God consider Abraham as the 
 father of many notions, or of all believers^ as. 
 soon as the covenant was made ? 
 
58 QUESTIONS [chap. IV. 
 
 A. He did, and very justly, on account of his 
 omniscience and omnipotence. 
 
 God foresaw all his seed as they would, in snccessive 
 generations, come into existence ; and he was able to 
 quicken the dead liody of the Patriarch, so as to ^ive 
 birth to his promised son, Isaac, and the souls otliis seed 
 dead in trespasses and sins. When, therefore, he spoke 
 of those things which were not as though they were, he 
 spake in a manner becoming his omniscience and om- 
 nipotence. 
 
 Q,. 47. What is contained in vs. 18 — 21 1 
 
 A. A commendation of Abraham's faith. 
 
 Q,. 48. How did the Patriarch " against 
 hope believe in hope" ? v. 18 — 20. 
 
 A. Abraham was now about an hundred 
 years old, and Sarah, his wife, far advanced in 
 life ; and had he confined his views to the ordi- 
 nary operations of nature, he would have con- 
 cluded there was no probability of his having- a 
 child, and abandoned all hope of becoming a 
 father of many nations ; but knowing the power 
 of God, and being fully assured he was able to 
 do all his pleasure, he confidently believed his 
 promise ; and thus, in opposition to the princi- 
 ples of human calculation, he firmly indulged 
 the delightful hope of becoming what God had 
 promised to make him, " A father of many na- 
 tionsP 
 
 Ql. 49. How does faith honour God? vs. 20, 
 21. 
 
 A. Faith credits the testimony, confides in 
 
LESS. XI.] ON THE ROMANS. 59 
 
 the power, relies on the mercy, and accepts 
 the fjracious offers of God : and thus it honours 
 him. 
 
 Q,. 50. Docs the imputation of righteousness 
 depend on the strength of a sinner^ s faith ? vs. 
 20,21. 
 
 A. Our faith in God's promise ought to be 
 strong .; and the stronger our faith, the more we 
 honour God: but the imputation of righteous- 
 ness depends on the reality^ and not on the 
 strenn^th of our faith. 
 
 "Lord, I believe; help tliou mine unbelief;" (Mark 
 ix, 24 ;) exclaimed tlie distressed parent who sought the 
 a.id of our Saviour. His faith was accepted, and his sou 
 was delivered ; the foul spirit was expelled. 
 
 Q,. 51. Why was the record made that 
 " Abraham believed God, and it was imputed 
 unto him for righteousness? vs. 22, 23. 
 
 A. For our sake, as well as for his sake. 
 ^' For,^^ as Paul says, ''whatsoever things were 
 written aforetime, ivere loritten for our lear?i- 
 ing; that we, through patience and comfort of 
 the Scriptures, might have hopeJ^ Chap. xv. 4. 
 The record lays down a general principle, ac- 
 cording to which God will deal with sinners, 
 and assures us that if we believe, it will be 
 imputed unto us for righteousness.* 
 
 * The word translated imputed, occurs, in one form 
 or other, eleven tiuies, in this chapter ; twice it is render- 
 ed by the word count ; three tunes, by the word reckon ; 
 
61' ciutsTioNs {chap. n'. 
 
 Gt 52. Why did Jesus our Lord die ? v. 25. 
 
 A. He was delivered to death for our of- 
 fences, to make expiation for them. See Isaiah 
 liii, 5 ; 1 Pet. ii, 24. 
 
 Q,. 53. What connexion exists between tie 
 resurrection of Christ, arid our justification 't 
 V. 25. 
 
 A. If Christ had not been raised from the 
 dead, it would have proved his work incomplete, 
 and our sins would not have been expatiated. 
 1 Cor. XV, 17. But when he was raised from 
 the dead, by the glory of the Father, public evi- 
 dence was given, that his work w^as finished and 
 accepted as sufficient for our justification. He 
 lives too to present to God the virtue of his pre- 
 cious blood which he shed, and as our great 
 High Priest to intercede for us in the Most 
 Holy Place. Heb. ix, 23, 24. 
 
 Q,. 54, What lesson may we learn from this 
 chapter ? 
 
 A. We may derive from it a lesson of grati- 
 tude to God for admitting us, Gentiles, into his 
 church ; for constituting Abraham, his friend, 
 our father; and securing to us by covenant, 
 grant, the spiritual blessings that were promised 
 in that gracious covenant, which he was pleased 
 to establish with our illustrious father. 
 
 and six times, by the word impute. It might, with pro- 
 priety, have been translated, in every place, by the word 
 impute. 
 
LESS. XII.J ON THE ROMANS. 61 
 
 liESSON XII. 
 
 'chap. v. 
 
 ILLUSTRATION OF THE FIRST REASON. — EFFICACY OF THE 
 GOSPEL. 
 
 Q,. 1 . What is contained in this chapter ? 
 
 A. From v. 1 to 11, the Apostle begins liis 
 illustration of the ejfficacy of the gospel, by ex- 
 hibiting the blessings flowing from justification 
 by faith, intermingled with the grounds of 
 them; and, then, from v. 12 to the end of the 
 chapter, he runs a parallel between Adam and 
 Christ to show, that precisely as Adam, by his 
 disobedience, transmitted to all his natural pos- 
 terity sin and death ; so Christ, by his obedience, 
 communicates to all his people righteousness and 
 life. 
 
 Q,. 2. What is the first blessing of justifica- 
 tion mentioned by Paul? V. 1. 
 
 A. Peace with God. 
 
 Qk 3. What produced a state of warfare be- 
 tween God and man ? 
 
 A. Sin produced this dreadful state. While 
 man was holy and obedient, he lived in a de- 
 lightful state of friendship and peace with his 
 Maker ; but so soon as he had sinned he came 
 under divine displeasure ; and, conscious of 
 guilt, he endeavoured to flee from the presence 
 of God, whom he had offended. 
 6 
 
62 QUESTIONS [chap. V. 
 
 Such is the condition of all men by nature ; at enmity 
 with their Maker they oppose his will, and contend 
 against him ; and He, justly displeased with their con- 
 duct, frowns upon them, frustrates their designs, and 
 punishes them. 
 
 Q,. 4. Is not this a hopeless contest ? 
 
 A. It is utterly hopeless, and must, if persisted 
 in, issue in the eternal ruin of the sinner. " Wo 
 to him that striveth with his Maker /" Isaiah 
 xlv, 9. 
 
 Gl. 5. How does justification produce peace 
 betv)ee?i God and the sinner ? 
 
 A. When a sinner is justified, his sins are 
 pardoned, and God is reconciled to him ; and, 
 grace being communicated and his heart renewed, 
 his enmity is slain, and love to God prevails in 
 its place. 
 
 Q,. 6. To whom are we indebted for this 
 peace ? 
 
 A. We are indebted to Jesus Christ both for 
 peace, and for justification its cause, v. 1 ; chap. 
 iii,24. 
 
 Q,. 7. What is the meaning of verse 2 ? 
 
 A. Believers have been introduced by Jesus Christ 
 into a state of gracious acceptance with God, to whom 
 they have, daily, free access for worship and communion ; 
 and in this blessed state of free access to the presence of 
 infinite Majesty they stand. It has been secured to them 
 with all its privileges by the merits of Christ. Faith in 
 him is the means of access ; and it is by the exercise of 
 this faith, we are preserved in this delightful state, and 
 continue to enjoy its precious privileges. Knowing that 
 they enjoy such a state of acceptance with God, believers 
 rejoice in hope of the glory of God. 
 
LESS. XII. ] ON THE ROMANS. 63 
 
 Q,. 8. What is meant by the glory of God "^ 
 V. 2. 
 
 A. That future state of endless blessedness, 
 safety and honour, into which God has promised 
 to bring his people. 
 
 Q,. 9. h more included in justification than 
 the pardon of sins '^ vs. 1, 2. 
 
 A. Justification includes a title to eternal life, 
 as well as the remission of sins. Hence it is 
 that, not only peace with God, but access into 
 his presence and rejoicing in hope of the glory 
 of God, follow from justification. The gift of 
 God is eternal life, through Jesus Christ our 
 Lord.:' Chap, vi, 23. 
 
 Q,. 10. What was the conditioji of the primi 
 tivc Christians ? 
 
 A. They were afflicted, persecuted, deprived 
 of their goods, imprisoned, tormented, broken 
 on the wheel, and burnt at the stake. 
 
 Q,. 11. Might not the heathen urge their suj- 
 fering condition against the doctrine of the 
 sacred writer, that they stood high in favoui 
 with God? 
 
 A. The heathen no doubt did regard their 
 sufferings as irreconcilable with the statement 
 that they were children of God. 
 
 Ql. 12. How is this objection answered by the 
 Apostle ? 
 
 A. Not by denying the fact, or attempting 
 to conceal the painful consequences that resulted 
 
64 QUESTIONS [chap. V. 
 
 from a profession of Christianity in the midst of 
 ignorant and wicked idolaters. 
 
 The fact was well known. But the Apostle was not 
 a-shamed of his sufferings for Clirist; nor were his fellow 
 Apostles, nor their genuine converts. Is an ambitious 
 man, contending for an earthly crown, ashamed of the 
 hardships and perils through which he must pass to 
 reach his glittering prize? And shall Christians be 
 ashamed of the privations, afflictions, sufferings, and 
 dangers, through which they must pass to gain a heaven- 
 ly crown? Ashamed! no; "We," says the Apostle, 
 " glory, in tribulation also," as well as in hope of future 
 happiness, on account of its present effects on our hearts 
 and lives. 
 
 Q. 13. What are the first effects mentioned^ 
 V. 3. 
 
 A. Tribulation worketh patience ; a sub- 
 missive acquiescence in the will of God, in 
 regard to all trials he may be pleased to ap- 
 point. 
 
 Ql. 1 4. What is the second effect ? v. 4. 
 
 A. Patience works experience. By patient 
 submission to trials, Christians discover the 
 grace they have received from on high ; the 
 strength of their faith, and the consolations God 
 can impart to bear them up under them ; the 
 preciousness of his promises and his faithfulness 
 in fulfilling them ; and, from the various exercise 
 of grace under afflictions, they obtain new evi- 
 dence of a change of heart and of their interest 
 in Christ. 
 
 Q. 15. What is the third effect of tribulation? 
 T. 4. 
 
LESS. XII.] ON THE ROMANS. 65 
 
 A. Experience produces hojye ; hope of being- 
 the objects of the divine care and kindness — of 
 being preserved in all future trials and dan- 
 gers — of receiving all needful grace to sustain 
 their Christian character, by walking worthy 
 of their heavenly vocation — of enjoying the 
 consolations of religion — and of being ad- 
 mitted into heaven at last to rest from all trials 
 and afflictions, temptations and sins, sickness 
 and sorrow, and to live in endless peace, happi- 
 ness, and glory. 
 
 Q. 16. What does the Apostle say of the 
 Christ i an'' s hopel v. 5. 
 
 A. He says, " Hope inaketk not ashamed^ 
 
 Q. 17. What does this import 1 
 
 A. The Christian has no reason to be 
 ashamed of the nature of his hope ; for it is 
 worthy of being embraced by every human 
 beino- : it is more valuable than rubies and orems 
 the most costly, and a richer ornament than a 
 crown of gold : nor ashamed of the grounds 
 of his hope; for it is founded on the death of 
 Christ for sinners, on the love, the promises, and 
 oathofGod^: (Heb. vi, 17 — 20; nor ashamed 
 on account of the tincertainty of its being ful- 
 jilled ; for as God is able, so it is not to be 
 doubted he is willing to fulfil every expectation 
 warranted by his word. The hope of the 
 Christian will be more than realized. •* Be- 
 loved^ note arc ice the sons of God ^ and it doth 
 not yet appear lohat ice should be : but ice know 
 6* 
 
(y(j QUESTIONS [chap. V. 
 
 that, when he shall appear, we shall be like him ; 
 for we shall see him as he is.'' 1 John iii, 2. 
 
 Q. 18. What present enjoyment sustains the 
 Christian's hope ? v. 5. 
 
 A. The love of God is shed abroad in his 
 heart by the Holy Ghost. 
 
 In the economy of divine grace, it is the work of the 
 blessed Spirit to apply salvation to the souls of men. 
 By his enlightening and secret operations on their minds 
 and heart, He gives them such vievv^s of the truth, as con- 
 vinces them of the love of God to miserable sinners, and 
 his readiness to be reconciled to them ; such peace and 
 tranquillity of mind, and such holy feelings and joy of 
 heart, that they camiot doubt that God loves them, and 
 that they love him. The love of God, like holy oil, is 
 thus poured out by the Spirit to cheer their hearts. 
 
 Q. 19. But is not this mere enthusiasm, mere 
 delusive foeling arising from an overheated im- 
 agination 1 
 
 A. That there is a counterfeit joy, and that, 
 by the deceitful working of Satan on the imagi- 
 nation, sinners may be deluded with an idea of 
 being the favourites of heaven, and consequently 
 rejoice in the hope of escaping the punishment 
 of their sins, and of enjoying future happiness, 
 is not to be denied. But counterfeit money 
 proves, not that all is spurious, but that there is 
 genuine coin. So this delusion of Satan proves 
 the reality and excellence of the work which he 
 imitates. 
 
 This divine work of the Holy Spirit is kno^yn, by its 
 nature, to be true and heavenly, just as the sun is known 
 
LE6S. XII. ] ON TUE ROMANS. G7 
 
 by its own light. It is accompanied with such views of 
 the holiness, as well as of the mercy of God, of the evil 
 of sin, and of the beauties of holiness; such views of the 
 excellence and loveliness of Christ, of the necessity and 
 glory of his work; and attended with such gratitude and 
 love to God, such penitential feelings, such abasement 
 of soul on account of sin, such earnest desires for purity 
 of heart and life, such elevation above the world, and de- 
 votion of soul to God, as well as with joy of heart arising 
 from a sense of his wonderful love : that the source of 
 the communication is known by the icork itself. Thus 
 the Holy Spiritbearswitnesswith the spirit of Christians 
 that they are the children of God ; thus he seah them 
 unto the day of redemption, and is the earnest of the 
 heavenly inheritance. 
 
 L.ESSOX XIII. 
 
 Q. 20. What follows in verses 1 — 10 "* 
 
 A. The sacred writer, in those verses, for 
 the confirmation of our faith, and to assure us 
 that such blessings as he had stated, must follow 
 from being justified, reasons on the love of God 
 displayed in the death of Christ. 
 
 Q. 21. How does he illustrate the love of 
 God? 
 
 A. He shows how transcendent it is, infinitely 
 surpassing all human love. 
 
 The utmost effort of human love is for one man to die 
 for another man, who le worthy of beiu^tbus honoured ; 
 
G8 QUESTIONS [chap. v. 
 
 but God so loved the world, that he gave his own Son to 
 die for us ; when we were utterly unable to deliver our- 
 selves from our miserable and sinful condition ; while we 
 were yet sinners, going on in rebellion ; not the friends, 
 but the enemies of God, and without any inclination to 
 return to him. 
 
 Q. 2*2. Uotv is the 9thve7'se connected tvith the 
 preceding 1 
 
 A. The 9tli verse is an inference from what 
 the Apostle had said of justification and the love 
 of God, in giving his Son to die for sinners. How 
 perfectly clear it is that God, who provided jus- 
 tification at so costly a sacrifice as the death of 
 his own Son, will save those who have received 
 this great blessing from eternal punishment ! 
 
 Q. 23. What is in the 10th verse ? 
 
 A. The 10th verse contains the same idea as 
 the 9th, but presented in a different view, so as to 
 confirm the delightful fact, that the hope of the 
 justified will certainly be realized. 
 
 Assuredly the wonderftil love of God to them, when 
 in a state of enmity, wliich spared not his own Son, but 
 appointed the shedding of his blood to bring them into a 
 state of reconciliation, will not suffer those to perish who 
 are reconciled; but will certainly save them, by his Son, 
 who now lives to intercede for them, by presenting the 
 merit of his sacrifice before God, and to defend them 
 from all their enemies. 
 
 Q. 24. Wliaf is expressed in the 11th verse 1 
 
 A. In that verse the inspired writer teaches 
 
 us, that the believer in Christ is not only secure 
 
 in his blessings and hopes ; but his relation to 
 
LESS. XIII. J ON THE ROMANS. 69 
 
 God is such, that he may joy in God ; or, as it is 
 hi the original, he may boast of God as his God 
 and portion, who, by covenant, has engaged to be 
 his God, and to provide for him in a way divinely 
 munificent, 
 
 Q,. 25. To whom are we indebted for these 
 loonderful privileges and blessings ? 
 
 A. We owe all our privileges and blessings 
 to our Lord Jesus Christ ; who made the atone- 
 ment for our sins, and effected, by the shedding 
 of his blood, our reconciliation to God. 
 
 Q,. 26. What follows in the next verse ? 
 
 A. The Apostle begins, in the 1 2th verse, a 
 parallel between Adam and Christ ; which be- 
 ing interrupted, by verses 13 — 17, which are 
 justly marked by a parenthesis, is resumed in 
 the 1 8th verse, and continued to the end of the 
 chapter. 
 
 Q,. 27. Is the comparison one f contrast or 
 of resemblance ? 
 
 A. It is a comparison by way of resem- 
 hlance. 
 
 Q. 28. How can that he proved 1 
 
 A. It appears from the structure of the Apos- 
 tle's language, but especially from the 14th v. 
 where Adam is called ''the figure or type of him 
 that was to coined that is Christ. 
 
 A type represents, in certain points of resemblance, 
 its antitype. Thus the serpent lifted up by Moses in the 
 wilderness, represented the lifting up of Christ on the 
 croas; and the sprinkling of the blood of the Pascal 
 
70 QUESTIONS [chap. \\ 
 
 Iamb, represented the sprinlding of the blood of" Christ, 
 our passover, slam for us." 
 
 Q,. 29. In ivhat did the resemblance between 
 Christ a7id Adam consist ? 
 
 A. Not in their respective icoi-ks : for they 
 were not alike, but directly opposite; the one 
 disobedience, the other obedience. Not in the 
 effects of their respective works ; because they 
 too were directly opposite ; the effects of Adam's 
 disobedience being- sin and death, but the effects 
 of Christ's obedience, righteousness and life._ 
 
 Q,. 30. In what then consists the resem- 
 blance ? 
 
 A. In the character or relation which they, 
 as pubHc persons, sustained to those who were 
 effected by their conduct, and in the mode in 
 which they communicated the effects of their 
 works.* 
 
 Q„ 31. What toas the character of Adam ? 
 
 A. He was not only the natural, but the fub- 
 
 * The comparison, in the parenthesis, mny, at first 
 view, seem to be one of contrast; but, on a close inspec- 
 tion, it is found to be one of comparison. Had the 
 Apostle, in those verses, compared either the nature of 
 the works of Christ and Adan), or the nature of the 
 effects of their works, it would necessarily have been 
 a comparison of contrast; but he only compares the 
 works iu respect to influence on those whom each repre- 
 sented ; and, in this respect, the comparison is one of re- 
 semblance, because the influence of each was alike o^reat 
 and extensive, though the influence of Christ's work far 
 transcends that of Adam in power. 
 
LESS. XIII. ] ON THE ROMANS. 71 
 
 licy head of his natural posterity. He was their 
 represeniativCf who acted for them. 
 
 Q,. 32. Hoio could that be ? we were not 
 living to give our conseid ? 
 
 A. Our consent was not necessary. Men, in 
 human society, often represent persons, who did 
 not give their consent. God had a sovereign 
 right to appoint Adam, as the federal Head and 
 Representative of his posterity, just as he had to 
 ■constitute Abraham the father of many nations, 
 and to authorize parents, in many things, to re- 
 present and act for their infant children. 
 
 Q,. 33. What character did Christ sustain ? 
 
 A. He was the representative Head and Sub- 
 stitute of his people. He is called the Mediator 
 and the Surety of the covenant. See Heb. ix, 
 15— vii, 22. 
 
 Q,. 34. Is the u'ord man in this verse to be 
 taken in the sp.nse assigned to it in Gen. i, 27, 
 50 as to include Eve ? v. 12. 
 
 A. No ; here it is expressly limited to Adam, 
 of whom the sacred writer is speaking. See v. 14. 
 
 Gl. 35. What is the signiji cation of the term 
 death? v. 12. 
 
 A. Death signifies not merely the death of the 
 body, but also the preceding penal evils, and in- 
 deed the whole penalty or punishment of sin. 
 
 Death was threatened as the punishment of sin, Gen. 
 ii, 17. In this verse, death is spoken of as tlie punish- 
 ment of sin: "And death by sin:" and, in v. 14, the 
 reign of death over mankind is urged by the inspired 
 
72 QUESTION? [chap. V. 
 
 writer, as a proof tliat sin had been imputed before the 
 time of Moses. In chap, vi, 23 ; death is expressly 
 called the wages oi sin ; and in chap, viii, 13 ; death is 
 threatened as the punishment of sin : " For if ye live 
 after the flesh ye shall die ;" where it certainly cannot 
 signify only temporal death ; because tliose who Uve after 
 the spirit die in that way. 
 
 Q. 36. What is the meaning of the phrasey 
 " By one man sin entered into the world ?" Does 
 it signify only that Adam committed the first 
 sbit and that his posterity afterwards followed 
 his example ; and so sin spread in the world f 
 
 A. This cannot be its meaning ; because it 
 is contrary to fact. Adam did not commit the 
 first sin ; as is plainly stated in the history of 
 the fall. Gen. iii, 1 — 6. And the writer of 
 this epistle says in his epistle to Timothy, 
 " Adam was not deceived ; but the womany be- 
 ing deceived^ icas 171 the transgression," 
 
 Q. 37. What, then^ is its meaniiig ? 
 
 A. Sin is personified by the Apostle in this 
 chap; see v. 31 ; which shows, that he is not 
 speaking of sin as limited to the person of 
 Adam. 
 
 Under the same figure he speaks of sin, in this verse, 
 V. 14, and represents it as entering the world like a mo- 
 narch into his kingdom. This interpretation is confirm- 
 ed by the closing clause of the verse : *' for that all have 
 sinned ;" and by the first clause of the 19th verse ; " for 
 as by one man's disobedience many were made sinners." 
 And it will appear to be correct, with increasing evidence, 
 as we proceed in explaining the remainder of the 
 r.hapter. 
 
LESS. XIII. ] ON THE ROMANS. 73 
 
 Q. 38. What is the meaning of the words, 
 •' And death by sin?" v. 12. 
 
 A. Death is personified, as well as sin, and 
 represented by the Apostle, in the next verse, as 
 reigning-, like a malignant monarch, over the 
 whole world, co-extensively with sin: " Never- 
 theless death reigned from Adam to Moses. ^^ 
 
 When, therefore, he says, death entered into the world 
 by sin, he not merely refers to the death of Adam, but 
 teaches us how death began his reign, that, by the sin of 
 Adam, he entered into the world, and from this sin re- 
 ceived his commission to reign over the human race. 
 
 Q. 39. What additional evidence can you present in fa- 
 vour of this interpretation ? v. 12. 
 
 A. The Apostle, we have seen, speaks in the preced- 
 ing clause, of the entrance of sin into the world general- 
 ly ; and consequently he speaks of death, its penalty, in 
 the same extensive signification. Besides, this sense is 
 further confirmed, by the next clause ; " And so death 
 passed upon all men.'' Does not this make it evident, 
 that, in the preceding part of the verse, the sacred 
 writer had given an account of the spread of death in 
 the world ? The words, " So death hoik passed upon 
 all men," is equivalent to " And so the sentence of death 
 has passed upon all men." See vs. 16. 18. 
 
 Q,. 40. What is the meaning of the last clause 
 of the verse ? v. 12, 
 
 A. By the words, "/or that all have sinned,^ 
 the sacred writer assigns the reason, why death, 
 or the sentence of death, hath passed upon all 
 men. The reason is this, all the natural posterity 
 of Adam are, in the estimation of God, sinners. 
 7 
 
74 QUESTIONS [chap, V. 
 
 LESSON XIV. 
 
 Q. 41. But how could all men be sinners, 
 before they had violated the divine law ? and 
 how could they sin before they had existence ? 
 
 A. All men were tried in Adam ; he repre- 
 sented them; and, consequently, what he did 
 was accounted by God as done by them ; and, 
 when he sinned, all whom he represented were 
 considered as having sinned in him. God 
 knew infallibly the precise number of human 
 beings that would descend from the first pair : 
 he could, therefore, with perfect propriety, 
 speak of all, as if they had already come into 
 existence, and, viewing them as sinners, pass 
 sentence of death upon them. 
 
 Q,. 42. Does the Apostle offer any proof of 
 this fact ? 
 
 A. The death of infants who had not sinned 
 after the similitude of Adam's transgresssion, is 
 presented by him (in v. 1 4) as proof, that sin 
 Avas imputed to them who had not actually and 
 personally violated either the law of Moses or 
 any other law. 
 
 Now, from this fact, that infants who have not person- 
 ally nor actually sinned, are treated, by a just, holy, and 
 merciful God, as sinners; it follows, conclusively, that 
 they must really be sinners, in some sense. But, in what 
 imaginable sense, can they be sinners, except the one 
 already noticed as taught by the Apostle ; namely, that 
 they sinned in Adam their representative. Besides, the 
 
LE88. XIV.] ON THE ROMANS. 75 
 
 universal extent of the closing clause, in v. 12, " allfuivc 
 sinned," assigned as a reason, why " death has passed 
 upon all men ;" proves that infants must be sinners ; for 
 if they were not, they would not die; a jus't God would 
 not treat them as sinners. The argument is short and 
 conclusive. It is this : Death h;is passed upon all men ; 
 because " all have sinned:" infants are a portion of all 
 men; therefore death has passed upon infants; and, 
 consequently infants have sinned. 
 
 Q. 43. Huw is it furtfier proved tluit bifants are really 
 meant in v. 14 ? 
 
 A. It is perfectly plain, that in the 14th verse, mankind 
 are distributed into two classes ; that one class is formed 
 by those who have sinned after the similitude of Adam's 
 transgression, and the other class is composed of such 
 as have not sinned after the similitude of Adam's trans- 
 gression. Now, is it not clear that those who have ac- 
 tually and personally transgressed the law, as their father 
 Adam had done before them, belong to the first class ; 
 and that infants who have not sinned personally and ac- 
 tually belong to the second class ? But, on supposition 
 that two classes are not contemplated by the sacred 
 writer ; and that, by the phrase in question, he means all 
 who "have sinned under a different economy;" what 
 will follow ? The argument becomes defective and un- 
 sound. The death of men who have actually and per- 
 sonally transgressed is accounted for ; but the death of 
 that large portion of the human race who die in infancy, 
 is not accounted for. They, on the interpretation ad- 
 mitted for the sake of exposing its fallacy, are free from 
 all sin, and yet they are treated as sinners and punished 
 with 'death. The argument of the Apostle, who, to 
 prove the justice of the sentence of death passed on all 
 men, affirms as a fact, that, " allhuve sinned,"' is entirely 
 inconclusive ; because it is not a fact that all who die have 
 sinned. Millions of innocent beings fall under the pe- 
 nalty of a law which they have in no sense violated. Who 
 will dare to charge such absurdity on inspired reason- 
 ing f 
 
76 QUESTIONS [chap. V. 
 
 But admit our interpretation, and all is correct; the 
 argument becomes perfectly logical and conclusive. The 
 penalty of the law is inflicted on all men ; because all 
 men have sinned ; infimts die; because they have sinned. 
 The curse lights on none but the guilty ; sin is as univer- 
 sal as death ; death reigns over all ; because sin reigns 
 over all. 
 
 Q,. 44. What follows in the next three verseSy 
 15—17.? 
 
 A. The Apostle takes notice of a difference 
 in regard to the influence of the work of Adam 
 and of the work of Christ ; and shows that the 
 latter greatly transcends the former ; that it 
 blots out, not only the guilt of that one sin, 
 which brought on many ''judgment unio con- 
 demnalionr but the guilt of multiplied iniqui- 
 ties ; and that those who receive from it abun- 
 dance of grace and the gift of righteousness, 
 shall not only be delivered from the reign of 
 death, but '■''shall reign in life by Jesus 
 Christ:' 
 
 Ql. 45. What is observable in the 1 ^th verse ? 
 
 A. The Apostle resumes the comparison, 
 which he had commenced in v. 12, but which 
 had been interrupted, by the parenthesis com- 
 posed of the intervening verses. 
 
 Q,. 46. Does he speak of the tendency of 
 Adam^s offence, to bring condemnation on all 
 men ? 
 
 A. He does not speak of its tendency, but as- 
 serts that it really brought a sentence of con- 
 demnation on all men. And this fact he had 
 
LE88. XIV. ] ON THE ROMANS. 77 
 
 previously affirmed in v. IG, ''forthcjadgmen 
 was by one to condemnation^ 
 
 Ql. 48. Are the terms "all men," in thn 
 verse, to be taken in an unlimited sense ? v. 18. 
 
 A. By no means : for, even in the first mem- 
 ber of the verse, they are not used in an abso- 
 lute sense ; because the man Christ Jesus must 
 be excepted, who was not represented by Adam, 
 and consequently not affected by his sin ; and, 
 in the second member, they are to be limited, so 
 as to accord with other plain statements of Sa- 
 cred Scripture. 
 
 Q.. 49. What is the point of the compa- 
 rison 1 
 
 A. It is not the number affected by the of- 
 fence of Adam, and by the righteousness of 
 Christ, but the mode in which men are affected 
 by the sin of the one, and by the righteousness 
 of the other. 
 
 The Apostle teaches us, that preciseiy as, by Adam's 
 sin, "judgment came" upon all his posterity " to con- 
 demnnation," "even so, by the righteousness of" Christ, 
 " the free gift came upon all believers unto justification 
 of life." Adam represented all his posterity ; therefore, 
 his sin being imputed to tliem, they come under tlie 
 penal sentence of condemnation: Christ represented all 
 his people ; therefore, his righteousness being imputed 
 to them, when they believe, they receive the sentence of 
 justification unto life. Here is the point of resemblance, 
 e.xhibited in the comparison. The mode, in which the 
 destructive influence of Adam's sin reached, and ruined 
 all his posterity, was the same as that by which the 
 7* 
 
78 QUESTIONS [chap. V. 
 
 saving influence of Christ's righteousness reaches and 
 saves all who believe. 
 
 Q,. 49. What is found in the next verse ? 
 V. 19. 
 
 A. That verse contains a confirmation of the 
 exposition just given of the 18th v., and proves 
 it to be correct : for there the sacred writer tells 
 us, that " as by one man^s disobedience many 
 were made (constituted) sinners, so by the obe- 
 dience of one shall many be made (constituted) 
 righteous.'''' 
 
 Is not this imputation ? In what way but by imputation 
 could this be etiec-ted? how could men be consilituted sin- 
 ners, by Adam's disobedience, unless his sin was imputed 
 to them, and they were charged with its guilt, and treated 
 accordingly ? And how could sinners be constituted 
 righteous, by the obedience of Christ, and they treated,as 
 righteous, unless his obedience was imputed to them ? 
 
 Q.. 50. Why was the laiD of Moses revealed ? 
 
 A. We are informed by the Apostle, in vs. 
 20, 21, it was, besides other reasons, published 
 to the world, to bring to light the guilt and 
 wickedness of mankind; and thus to afford a 
 brighter display of the infinite grace of God in 
 pardoning sin ; and to furnish more signal 
 triumphs of the righteousness of Jesus Christ, 
 in saving believers from the dominion and pow- 
 er of sin, and all its penal effects, and in bring- 
 ing them to the enjoyment of eternal life. 
 
 Q. 51. What practical lesson may be drawn 
 from this chapter? 
 
 A. We may learn from this chapter this im- 
 
LESS. XV.] ON THF ROMANS. 70 
 
 portant lesson, that we owe every blessing of 
 salvation to thf Lord Jesus Christ. 
 
 To him the inspired writer ascribes our 
 peace loith God, v. 1 ; our introduction into a 
 state of gracious acceptance with God, v. 2 ; 
 our justification to his blood, and riofhteousnr ss, 
 vs. 9. 18 ; our reconciliation to his death, v. 10; 
 and our salvatioti to his life, vs. 9, 10. By his 
 obedience we become righteous, v. 19 ; through 
 him the grace of God, and the gift by grace 
 ABOUND unto many, v. 13; by him, they who 
 "receive abundance of grace and the gift of 
 righteousness, shall reign in life^^ v. 17 ; and 
 through his righteousness, grace reigns un- 
 to ETERNAL LIFE, V. 21. 
 
 I.ESSOX XV. 
 
 CHAP. VI. 
 
 ILLUSTRATION OF THE FIRST REASOIT CONTINUED. — KFFI- 
 CACy OF THE GOSPEL. 
 
 Q,. 1. What is the design of this chapter? 
 
 A. The Apostle's dtsign in this chapter is, 
 to give another view of the efficacy of the gos- 
 pel. 
 
80 QUESTIONS [chap. VI. 
 
 In the i)receding chapter he had shown the gospel's 
 efficacy in securing the peace of believers, in furnishing 
 them with consolation under afflictions, and in animating 
 them with holy joy or boasting in God; and, in this he 
 proceeds to prove its power in subduing their sins, in 
 promoting their sanctification, and in carrying them an 
 in a course of increasing hohness. 
 
 Q. 2. What is contained in the chapter ? 
 
 A. The chapter exhibits the obligations rest- 
 ing on Christians to holy obedience, vs. 1 — 5 ; 
 it discloses the source of their sanctification, vs. 
 G — 10; it contains exhortations to a holy life, 
 vs. 11 — 13; it presents the most encouraging 
 assurance of success to faithful exertions in com- 
 plying with duty, v. 1 4 ; and it furnishes the 
 strongest motives to holy obedience, vs. 16 — 
 23. 
 
 Qi. 3. How does the chapter begin ? 
 
 A. The chapter begins virith an objection. 
 
 In the preceding chapters the Apostle had illustrated 
 the great and precious doctrine of gratuitous justification, 
 through the imputed righteousness of Christ; he had 
 shown that this inestimable blessing is bestowed on un- 
 godly sinners who believe, without regard to their works, 
 and solely on account of the Redeemer's merits ; and 
 that, in this way of saving sinners, divine grace abounds 
 exceedingly in the remission of sins. To this heavenly 
 doctrine unrenewed men objected, as they still do, that 
 it leads to licentiousness, by setting aside the necessity 
 of good works, and that it sanctions the wicked maxim, 
 *' Let us continue in sin that grace may abound." 
 
 Q,. 4. How does the inspired writer meet the 
 objection ? 
 
LESS. XV] ON THE ROMANS. 81 
 
 A. He expresses his abhorrence of the ten- 
 dency imputed to his doctrine, and exposes the 
 absurdity of drawing such an inference from it, 
 by showing it to be contrary to Christian ex- 
 perience. " How shall ive that are dead to si7i, 
 live any longer therein?^^ 
 
 Q,. 5. What is meant by the 'phrase, "dead 
 to sin ?" 
 
 A. The Apostle means, that Christians have 
 received grace to renounce the love and prac- 
 tice of sin, to determine that they will no longer 
 serve sin, but lead a pure and holy life. 
 
 CI. 6. Does t,e gospel produce this effect in 
 all who sincerely believe it ? 
 
 A. It certainly does influence all true be- 
 lievers in this manner. 
 
 By exhibiling the expiation of sin made by the holy 
 life and terrible death ol' God'.s own Son, it proves in 
 the nio.st strikin;? maimer, tlie divine abhorrence of sin ; 
 that God will maintain the majesty of his law ; and that 
 its demands are so pure and extensive, that sinful man 
 can neither keep it, nor make satisfaction for its viola- 
 tion. The grospel too teaches that Christ died, to deliver 
 sinners not only from the guilt and punishment of sin, 
 but from its dominion, pollution, and power. Now. no 
 man can sincerely and experimentally believe all this, 
 unless he really and heartily repents of sin. A true 
 Christian has, by the views l;e has received, from the 
 teaching of the Jloly Sjjiril, of the purity and spiritual 
 nature of the divine law, di.'^covered the vile and malig- 
 nant nature of .<in ; and he has had his convictioji on this 
 subject deepened and strengthened, by looking to the 
 cross, and contemplating wiiat it cost his Jiedeemer 
 to make atonement for it. With such views of the 
 
82 UVESTioNs [chap. v. 
 
 hateful nature of sin, he has apphed to Jesus Christ 
 for grace to deliver him from servitude to this malignant 
 tyrant, as well for righteousness to justify him. From 
 his Redeemer he has received renewing and sanctifying 
 grace ; and he has been enabled actually to die unto 
 sin, to renounce it, and to determine to resist it, in every 
 form and shape. Now, is it not absurd to suppose, that 
 such a Christian, with such views, purpose, and expe- 
 rience, should harbour in his mind, for a moment, the 
 thought of continuing in sin tliat grace may abound ? 
 
 Q,. 7. What other argument does the Apostle 
 urge 1 
 
 A. He derives an argument to show the un- 
 founded nature of the objection, from the obliga- 
 tion of Christian baptism. 
 
 The import and the obligation of this sacred 
 rite, he proves, bind the recipient of it to be con- 
 formed to the death of Christ, by dying to sin 
 as he died on account of it ; and conformed to 
 his resurrection, by rising to a new and holy 
 . life, as he arose from the dead, to live for ever- 
 more, vs. 3 — 5, 
 
 Q,. 8. What is meant hy the phrase, " Bap- 
 tized into Christ .<"' 
 
 A. It signifies that those who are baptized, 
 becoming the disciples of Christ, are bound to 
 receive his doctrines, and to obey his precepts, 
 are devoted to his service as faithful members of 
 his church, and are sealed as living members of 
 his body. 
 
 Q,. 9. What is signified by the words, " Are 
 baptized into his death?" 
 
LEBS. XV.] ON THE ROMANS. 83 
 
 A. They signify, that, as Christ died to de- 
 liver his people from their sins, as well as to 
 procure their pardon ; so, as already intimated, 
 when they receive the ordinance of baptism, 
 they are laid under obligations to conform to his 
 death, by dying unto sin. 
 
 QL. 10. Holo are. we to understand the ith v. ? 
 
 A. Christ, by being buried for three days, 
 gave evidence that he was really dead; so we 
 are taught by baptism, that we are to conform to 
 his burial, by giving evidence of our entire se- 
 paration from sin, and renunciation of its domi- 
 nion ; and, further, that we should endeavour, in 
 conformity to the resurrection of Christ, to rise 
 to a new and divine life. 
 
 d. 11. What is the meaning of the 5th 
 verse ? 
 
 A. That verse is intended to confirm what is 
 said in the preceding verse. An illusion is 
 supposed to be had to engrafting ; by which a 
 cion, taken from one tree, and inserted into a 
 branch of another, becomes naturalized to the 
 foreign tree, so that it lives by it, and grows 
 with it. Thus real Christians, united to Christ, 
 derive efficacy from his death, to become con- 
 formed to his death, and efficacy from his re- 
 surrection to become conformed to his resur- 
 rection. 
 
 Q,. 12. 75 there an allusion to immersion in 
 the Atk verse? 
 
 A. DifTerent opinions are entertained on this 
 point. 
 
84 UUESTIONS [chap. VI. 
 
 The allusion is admitted by some Padobaptist writers ; 
 but, while they concede the point, tjiey justly remark, 
 that it furnishes no support to the exclusive and iUiberal 
 claims of the Baptists. It may, they observe, be urged to 
 prove, that immersion was one mode of administering the 
 ordinance, in primitive times ; but it brings not a particle 
 of evidence, that it was the only mode practised by the 
 Apostles ; as the Baptists insist, in opposition to strong 
 circumstantial evidence. But, as there is nothing in the 
 mode of baptism resembling planting referred to in the 
 fifth verse, it does not appear that the admission of the 
 allusion to immersion, in the fourth verse, can be fairly 
 required by our Baptist friends. 
 
 Q,. 13. What is meant by "the glory of the 
 Father," in the ith verse ? 
 
 A. It may mean the glorious operations, or 
 the glorious power of the Father. 
 
 Q,. 1 4. What is disclosed tons in the Qth verse ? 
 
 A. The source of our sanctification. 
 
 Christians are so intimately united to Christ, that they 
 may be said to be crucified with Christ, and to be risen 
 with him. Paul says, " I am crucified with Christ," Gal. 
 ii, 20; and, to the Colossians, he says, '' If ye be risen 
 with Christ, seek those things which are above." The 
 consequence of this intimate union to the Redeemer is, 
 that they participate in the benefits of his death and of his 
 resurrection; or, to use the language of the Apostle, 
 " our old man is crucified with him, that the body of sin 
 might be destroyed, that henceforth we should not serve 
 sin." V. 6. This, Christians are taught in the gospel ; and, 
 therefore, they know the important fact ; and the know- 
 ledge of it may well impart vigour to their struggles 
 against sin, and encourage their exertions, in a course of 
 holy obedience to the divine will. 
 
 Ql. 15. What is the signification of the words, 
 " our old man ?" v. 6. 
 
LESS. XV.] ON THE ROMANS. 85 
 
 A. It signifies our depraved nature, called 
 our old man, in op})ositidn to the new nature, 
 imparted by grace, called "the new man.^^ Col. 
 iii, 9, 10. 
 
 Q,. 10. What is meant by " the body of sin ?" 
 V. 0. 
 
 A. It means human depravity ; which affects 
 every part of sinful man, soul and body ; and is, 
 therefore, justly compared to a body with many 
 members. 
 
 Q,. 17. What is contained in the 7th verse 1 
 
 A. It assigns a reason why Christians should, 
 not serve sin; for being dead to sin, by 'profes- 
 sion, and rcaliy dead to it, by the grace of their 
 Redeemer, they are. according to the original, 
 literally rendered, justified from sin ; or, as it 
 seems to be rightly translated, freed from sin. 
 Sin has no right to require their service ; they 
 are delivered from its power to command them, 
 just as a servant, when dead, is set free from the 
 authority and control of his former master. 
 
 Q,. 18. What inference may a Christian 
 draw from, "his being dead with Christ," in 
 the manner explained above ? 
 
 A. He may confidently draw, from the fact, 
 the inference, that he shall also live with 
 Christ. 
 
 8 
 
S'6 CiUESTlONS [chap. VI. 
 
 L.ESS()\ XVI. 
 
 Q,. 19. What consider at ion docs the Apostle 
 suggest to confirm the Christian^ s expectation? 
 vs. 9, 10. ' 
 
 A. He SLigfgests this consideration, that Christ 
 has by his death effectually expiated sin, and 
 secured every end designed to be accomplished 
 by his death ; and that, of course, his resurrec- 
 tion from the dead is final and triumphant. He 
 lives forever. " / am He that liveth and was 
 dead ; a?id behold, I am alive forever more, 
 Amen; and have the keys oj hell and of deathP 
 Rev. i, 18. Now, this risen and glorious Sa- 
 viour lives to intercede for his people, and is 
 '■'■ Head over all things to his churchP Ephes. 
 i, 22. He has given this delightful assurance, 
 ^'^ Because Hive, ye shall live also.^^ John xiv, 19. 
 Q,. 20. Witat exhortation is founded on the 
 doctrine stated? vs. 11 — -13. 
 
 A. The Apostle exhorts Christians to think 
 rightly of themselves, to remember that they 
 are, by profession and by the grace of Christ, 
 dead unto sin, but alive unto God ; and, in con- 
 sistency with their renewed character, to keep 
 their body uncontaminated by sin ; and, instead 
 of suffering any member of it, the eye, or the 
 ear, or the hands, or the feet, or the tongue, to 
 be abused as an instrument of evil, to devote 
 themselves to the service of God, and to use all 
 their members as instruments in doing his wilL 
 
Li:SS. XVI. I ON THE ROMANS. 87 
 
 Q,. 21. What e/t,roura<^cm.ent is given ia 
 Christi.a)is, to nhct/ thin echo rfnt Ion? v. 14. 
 
 A. The promise is given, that sin shall not 
 recover its dominion over them. 
 
 Q. 22. What reason is ass/i(nc(I Jar the j^ro- 
 7)1 isc ? V. 14. 
 
 A. The fact, that they ''are not under the 
 lau\ hut nnder grace." 
 
 Q. 2.'). Are not Christians nnJer the lair ? 
 
 A. Christians, like other men, were born 
 under the operations of the law, as a broken 
 corenant of aorhs ; and, while in that condi- 
 tion, they were left, without stn^ngth or assist- 
 ance, nnder the full rei'^-n of sin; for the law 
 contains no piomise for those who have violated 
 it, but denounces against them its dreadful 
 curse; while, at the same time, it continiies to 
 insist on its original demands lor perfect, unsin- 
 ning obedience. 
 
 Q,. 24. What is meant by the icords, " under 
 grace?*' v. 14. 
 
 A. The Apostle means the covenant of grace ; 
 which God, in infinite mercy, was pleased to 
 establish for recovering sinful and fallen men, 
 from the tei rible cons(Hjuences resulting from 
 tlip breach of the hist covenant. 
 
 The ro\ »Miaut of s[r;ire coiitjiiiis promises for ruined 
 ni;ui, :iM(l riirnislies iirace to eiiaMe sinners to accept of 
 its irracions otl'rrs, and ihns to come nnder its protecting 
 influence, ^\'llen tliev accept of its oH'ers. tl ey are de- 
 livered from the law, in its corenant form, and from its 
 dreadful citrsc; they are no longer bound to satisfy far 
 
88 QUESTIONS [CHAF. VI. 
 
 their sins, nor to obey its precepts, with a view to their 
 justijicatiun; because the Redeemer has done all this ibr 
 thein ; he hasniade a lull satisfaction for all their sins, and 
 yielded for them that perfect obedience which the iaw re- 
 quired. United by faith to him, they have an interest in 
 all his merits ; his rigiiteousness being imputed to them, 
 tiiey are completely justified; and (jod considers and 
 treats them, as if tliey had themselves made saii-;tacaon 
 for their sins, and fulfilled all righteousness. Hence it 
 follows, that they are not under tiic iaw, in the niitnuer 
 stated; and that sin will not recover its dominion over 
 them, nor can they come into condemnation. Chap, viii, 1. 
 
 Q,. 25. But are not Christians under the 
 laiv ? 
 
 A. They are not under the law as a co7'e- 
 nant ; but, as a rule of life, they are, and must 
 forever remain under it : they love it ; they de- 
 light in it, and long for the time when, freed 
 from the remains of sin, they shall become, both 
 in heart and life, perfectly conformed to all its 
 holy requirements. 1 Cor. ix, 21 ; Rom. vii, 
 22. 
 
 Q. 26. What is found in flic 15th verse ? 
 
 A. The Apostle anticipates an objection, that 
 might be raised against his doctrine of Chris- 
 tians not being under the law but under grace. 
 
 Q. 27, Does his doctrine Jurnish just ground 
 Jar the object ion 1 
 
 A. Certainly not ; for it would be absurd and 
 wicked, indeed, for any professor of religion to 
 derive encouragement to sin, from that very ar- 
 rangement which infinite wisdom and mercy 
 have made, for saving men from sin, and encou- 
 
LESS. XVI. 1 ON THE ROMANS. 89 
 
 racing them to shun it, and to reach after in- 
 creasing- holiness. 
 
 Q. 2S. fV/f(it ansivcr does the Apostle give to 
 the ohjcrtiov 1 v. 1(). 
 
 A. He shows that the only way to prove 
 we are not under the law, but under orace, is 
 obedience to the divine law ; and that they who 
 abuse his doctrine, by deriving from it encou- 
 raofement to sin, give the fulhst proof of their 
 being not under grace, but under the law, and 
 doomed by its terrible sentence to everlasting 
 death. 
 
 Q. 29. Docs the Apostle express afavourahh 
 opinion of Roman Christians 1 vs. 17, 18. 
 
 A. He does ; he thanks God that they had 
 become entirely altered in their conduct, and 
 were leading a holy life. 
 
 Q. 30. Does the sacred writer mean really to 
 thank God that Christians had been the servants 
 of sin 1 
 
 A. No ; but by referring to their former sin- 
 ful state, he means to thank God for the won- 
 derful change which his grace had wrought in 
 them. 
 
 Q. 31. Is there any thing peculiar in the 
 original, rendered by these tcords, " that form 
 of doctrine which was delivered you?" 
 
 A. There is ; the gospel is compared to a 
 mould, and Christians to the metal poured into 
 it, to receive its form and impression. His mean- 
 ing is, that the Christians at Rome had come 
 8* 
 
90 QUESTIONS [chap. VI 
 
 under the full influence of the gospel, and were 
 brought, both in heart and in life, in some gopd 
 degree, to an entire correspondence with its holy 
 requirements. 
 
 Q. 32. What follows in the next verses 1 19, 
 20. 
 
 A. An exhortation to be as diligent in serv- 
 ing God, as they had been in serving sin ; stimu- 
 lating themselves in their work of holy obe- 
 dience, by the recollection of their having for- 
 merly been wholly devoted to sinning. 
 
 Q. 33. Bj/ icliat motives is this exhortation 
 urged? vs. 21 — 23. 
 
 A. The Apostle urges, as motives, on the one 
 hand, the consideration that the service of sin 
 was shameful in its nature, unprofitahle in its 
 fruits, and destructive in its end ; and, on the 
 other, the consideration thai the service of God, 
 was honourable in its nature, profitable in its 
 fruits, and happy and glorious in its end. 
 
 Q. 34. What practical lesson may ice learn 
 from this chapter 1 
 
 A. We may learn this important lesson, that 
 the gospel of Christ is, in its tendency and in- 
 fluence, most pure, holy, and heavenly ; and 
 that those who name the name of Christ ought 
 to depart from all iniquity. Darkness is not 
 more opposite to light, than sin is to the gospel. 
 Those on whom the sun of righteousness, through 
 the gospel, pours his rays of light and grace, 
 
LESS. XVII.] ON THE ROMANS. 91 
 
 will certainly reflect around them his holy 
 likeness. 
 
 LESSO\ XVII. 
 
 CHAP. VII. 
 
 ILLUSTRATION OF THE FIRST REASON CONTIXUED. EFFI- 
 CACY OF THE GOSPEL. 
 
 Q. 1. What is contained in this chapter ? 
 
 A. The Apostle continues his discourse on 
 the efficacy of the gospel. He gives a further 
 explanation of the state of Christians in refer- 
 ence to the law ; he commends the law as holy, 
 just, and good ; and he shows the conflict be- 
 tween nature and grace, by detailing his own 
 personal experience. 
 
 Q. 2. To what law does the sacred writer 
 refer in the \st verse ? 
 
 A. He refers to that law which says, " Thou 
 shalt not coveij^ v. 7 ; to that law which con- 
 vinces of sin, V. 7 ; to that law which was 
 ordained to life, but which Paul found to be unto 
 death, v. 10; or, in other words, to the moral 
 law, in its covenant form. 
 
 Q. 3. Whom does the Apostle particularly 
 address ? 
 
92 QUESTIONS [CHAr. VII. 
 
 A. lie addresses especially the Jewish con- 
 verts, because they were acquainted with the 
 law. 
 
 Q. 4. What fJoes he assert in the ist verse ? 
 
 A. He lays down this position, that a man is 
 bound to the law, as long as he liveth ; or as 
 long- as his relation to it continues, so that it can 
 maintain its claims upon him. 
 
 Q. 5. Can death dissolre the relation of a 
 man to the law, as a rule of conduct ? 
 
 A. No ; for while he exists he must be under 
 obligation to love God, and to do the duties 
 growing out of his relation to his fellow crea- 
 tures. 
 
 Q,. 6. Hoic^ then, can any wan die to the 
 law,, so as to he freed from its demands ? 
 
 A. There must be some sense in which this 
 is practicable, because it is asserted by an in- 
 spired teacher. He explains his meaning in the 
 subsequent verses. 
 
 Q. 7. Hotv is the meaning illustrated by the 
 Apostle ? vs. 2, 3. 
 
 A. By referring to the operation of the law 
 in regard to the marriage relation. A married 
 woman is bound, as a wife, to her husband, while 
 he lives ; so that it would be utterly unlawful 
 for her to be married to another man ; but, were 
 her husband to die, the marriage relation would 
 cease, and she would be at full liberty to become 
 the wife of another man. 
 
 Such is the relation of a man to the law or covenant 
 
LESS. X\'II.] ON THE ROMANS. 93 
 
 of work.^. So long as this relation exists, and he. proud 
 of his fancied strenf^th and /.'nodne.s.*!, imagines he can 
 fulfil iU recjuirenients, and looks for jusiitication on die 
 footiuf^ of his own ol)t'di(;nce ; the law retains over him 
 all its original authority, and presses on hiui all its un- 
 hendin? demands for perfect ol)edienre, under the dread- 
 ful penalty ol' deatii, in eveiy form, to any and every 
 failure. 
 
 Q. S. Can this rchif ion he diswlred ? 
 
 A. It can ; for the Apostle has said, Chris- 
 tians are not under the law, chap, vi, 14 ; and, 
 in this chapter, that they are dead to the law. 
 V. 4. 
 
 Q. 9. B^ ichut means is this' relation (lis- 
 wired ? 
 
 A. The Apostle tells us: " IVhereJ'ore, my 
 hrcthren, ye aho are become dead to the. law, by 
 the body oj" Christ; that ye should, be married 
 to another, even to him who is raised frovi the 
 dead, that we should bring forth fruit unto 
 Godr V. 4. 
 
 Q. 10. How is this to he ejjjlainedl 
 
 A. Three things are plain: 1. the relation 
 to the law of which the Apostle speaks is com- 
 pared to the marriagfe relation ; 2. the relation 
 of Christians to Christ is compared to a mar- 
 riage relation ; and 3. the dissolution of the for- 
 mer and the constitution of the latter, are both 
 efl'ecttd by the body of Christ, v. 4. 
 
 Q. 1 1. Wltat is meant by the body of Christ? 
 
 A. The human nature of Christ, which he 
 assumed for accomplishing^ the work of our sal- 
 
94 <iUESTioNs [chap. Vll. 
 
 vation. "■ Sacrifice and offering thou wouldst 
 noi., but a body hast thou prepared for me''^ 
 Heb. X, 5. " By the which icill we are saucti- 
 Jled through the offering of th^ body of Christ 
 once for allV Heb. x, lO. " Who his own 
 self bare our sins in his own body on the free, 
 that we being dead unto sins, should live unto 
 righteousness^ 1 Pet. ii, 24. 
 
 Q. 12. Hoic arc the effects mentioned produced by the 
 body of Christ ? 
 
 A. The sufferings and obedience of Christ in hnniau 
 nature aftbrd the brightest display of the purity, excel- 
 lence, and unbending strictness of the divine law ; they 
 present the fullest demonstration of the holiness and jus- 
 tice of God; and they furnish the most signal exhibition 
 of the love and mercy of God, and the most ample proof 
 of his willingness to be reconciled to siiniers. In view of 
 all this, offending man, under the teaching of the Holy 
 .Spirit, becomes convinced of his great sinfulness and ut- 
 ter inability to justify himself; and renouncing all de- 
 pendance on his own works, and abandoning all expec- 
 tations of saving himself, by his own oiiedience, he thank- 
 fully and joyfully acce})ts of ofiered mercy, through 
 Christ, and relying upon his merits, obtains pardon and 
 righteousness. Tims, he dies to the huv, as a corcnaiit of 
 works, and is married unto the Redeemer. 
 
 Qi. 13. But for what purpose was the old re- 
 lation of Christians to the lair broken and the 
 new one Jo Christ formed? v. 4. 
 
 A. Not to free them from obligation to obey 
 the moral law, as a rule of life, but, on the con- 
 trary, to furnish them with grace and strength 
 to enable to obey the law, by bringing forth the 
 fruits of righteousness to the glory of God. 
 
LESS. XVII.] ON rHK ROMANS. 95 
 
 Q. 14. What is fuuiid in the two next 
 verses 7 5, 6. 
 
 A. Tli(3 Apostle shows the necessity of the 
 chang-e produced m the Ftate of Christians. 
 
 Q.. 1"). What are we to urulersland by the 
 phrase, " when we were in the flesh?" v. 5. 
 
 A. It signifies the unregenerate, depraved 
 state of man, when he is fully under the control 
 of bodily appetites, lusts, and passions, 
 
 Q,. IG. What teas the conditioii of Christians, 
 while in thejlesh, or in an unregencrale state? 
 V. 5. 
 
 A. Sin, perversely opposing- the requirements 
 of the law, excited unholy desires that led to 
 an unlawful use of the members of their bodies, 
 and exposed them to greater punishment. 
 
 Q,. 17. What would have been the result, if 
 Chrisilans had been left in this condition ? v. 5. 
 
 A. They would have remained slaves to sin, 
 and finally have perished under the righteous 
 indignation of Almighty God. 
 
 Q,. 18. WhoJ change was produced in their 
 comlition ? v. 6. 
 
 A. They were delivered from the law, in its 
 covenant form, and taught no longer to depend 
 upon their personal obedience for life, but to 
 look to Jesus Christ for justifying righteousness, 
 for pardon of sin, and peace with God. Thus, 
 the law, in its covenant form, by which they 
 had been held under the curse, was dead to them ; 
 that is, it had lost its claims upon them, as a 
 
93 qtiESTioNs [chap. vii. 
 
 covenant of life and death ; for these claims 
 were all satisfied for th^m, by their Redeemer, 
 as their substitute and surety. 
 
 d. 19. Wliat was the effect of this change in 
 their condition? v. 6. 
 
 A A great change in their moral conduct. 
 They had formerly regarded only the letter of 
 the law, and ignorantly and foolishly imagined, 
 that, by a compliance with the letter of the law, 
 together with the observance of certain cere- 
 monies and attention to certain rites, they could 
 recommend themselves to God. But, enlighten- 
 ed by the Spirit to discover the spiritual nature 
 of God's law, and favoured with his renewing 
 grace, they began to serve their Maker, in a 
 very different manner, with a new and filial 
 spirit ; prompted by love and gratitude, and de- 
 siring to answer the great end of their creation, 
 by living to God's glory. 
 
 LESSON XVIII. 
 
 VERSES 7 25. 
 
 Q,. 1. What is found in the 1th verse ? 
 
 A. The Apostle meets an objection grounded 
 on his doctrine. He had taught that the law 
 could not justify any man, and that, by insisting 
 
LESi. XVlII.j ON THE ROMANS. 97 
 
 on its original demands, sin was excited into 
 operation, in man's depraved heart. Hence 
 the opposers of his doctrine might object, that 
 the law was sin, or the proper cause ot sin. 
 
 Q,. 2. How does Paul refute the objection / 
 vs. 8. 1 1 . 
 
 A. He admits the law was the innocent occa- 
 sion, but denies it was the proper cause of sin. 
 
 He shows that by the law, we discover the depravity 
 of our hearts, v. 7 ; feel the life and power of sin, v. 8; 
 working in us all evil and lustful desires, v. 8 ; that, by a 
 view of its extensive requirements we learn the worth- 
 lessness of our supposed goodness ; are compelled to 
 abandon our vain attempts to justify ourselves, and to 
 renounce the proud hopes founded on our own good 
 deeds ; v. 9. The Apostle further shows that the law, 
 which was originally given, that, by obedience to its pre- 
 cepts, man might obtain eternal life, cannot now secure 
 to him, in his present fallen state, that inestimable bless- 
 ing, but must pronounce on him, on account of his in- 
 excusable transgressions, the deserved sentence of eter- 
 nal death, vs. 9, 10, 11. 
 
 Ql. 3. How is all this taught ? 
 
 A. The Apostle teaches these truths, by refe- 
 rence to his own experience. 
 
 Q,. 4. How was Paul made acquainted with 
 the true nature of sin ? vs. 7, 8. 
 
 A. By the law. 
 
 Q,. 5. What is meant by the words " without 
 the law?" V. 9. 
 
 A. The Apostle does not mean he was, at 
 any time, destitute of the revealed law ; for he 
 was born of Jewish parents, and, from his early 
 9 
 
98 QUESTIONS [chap. VII. 
 
 years, instructed out of the law : he means that 
 he was, for a long time, destitute of true spiritual 
 knowledge of the law ; ignorant of its demands 
 upon the heart, of its extensive requirements, and 
 of rigorous and unbending strictness. 
 
 Q,. 6. What is the meaning of the clause, 
 *' when the commandment came ?" v. 9. 
 
 A. The Apostle refers to the time, when, by 
 the illumination of the Holy Spirit, and by the 
 application of the law to his heart and life, he 
 discovered its spiritual nature, extensive require- 
 ments, and awful sanction ; and thus learnt his 
 own great sinfulness, and consequent exposure 
 to divine wrath. 
 
 Q. 7. What is meant by the words, " I was 
 alive," a7id of the words " I died." v. 9. 
 
 A. While he was destitute of spiritual illumi- 
 nation and ignorant of the spiritual nature and 
 extensive requirements of the law, the Apostle 
 entertained a high and confident opinion of the 
 safety of his state, and did not doubt of being a 
 successful candidate for heaven. Thus, in his 
 ignorance, he was alive ; he did not feel any ap- 
 prehensions of danger. 
 
 But when the commandment came, as ex- 
 plained in the answer to the sixth question, then 
 he discovered his great and imminent danger, 
 and utter unpreparedness for death and judg- 
 ment. He felt he was condemned, and sinking 
 under the pressure of wrath, down to eternal 
 ruin ; he abandoned at once all his proud hopes 
 
LESS. XVIII.] ON THE ROMANS. 99 
 
 of heaven ; he fell prostrate in the dust of hu- 
 miliation, as dr^stitute of all merit in the sight of 
 a pure and holy God. Thus, he died. 
 
 Ql. 8. What commendation does Paul be- 
 stow on the law ? v. 12. 
 
 A. " The laiv,^^ he says, " is holy, and the 
 commandment holy, and just, and good." 
 
 Q,. 9. What is the proper cause of death 1 
 V. 13. 
 
 A. Not the law; for it was designed for life, 
 to lead men in the path of holiness, peace, and 
 happiness ; sin is the proper cause of death ; 
 because, by leading men to transgress God's 
 holy law, it brings them under his displeasure 
 and wrath. 
 
 Q,. 10. Mow does the exceeding sinfulness of 
 sin appear ? v. 13. 
 
 A. This is discovered by its opposition to a 
 law so holy, good, and excellent ; and by bring- 
 ing death on the transgressor, through the vio- 
 lation of a law, designed to lead him, in the 
 path of obedience, to the enjoyment of life. 
 
 Ql. 11. Why is the law called spiritual? 
 V. 14. 
 
 A. It is so called, in opposition to a carnal 
 commandment, to denote its excellence ; and be- 
 cause, in correspondence with the nature of God, 
 who is n spirit, and can justly demand the 
 homage of the heart, it claims the obedience of 
 the soul and all its faculties. 
 
100 QUESTIONS [chap. Vll. 
 
 Q, 12. How do Christians know the law to be 
 spiritual ? v. 1 4. 
 
 A. By the light of the Holy Spirit, who has 
 taught them its true nature and spiritual require- 
 ments. 
 
 By this light of the Spirit, they see and acknowledge 
 the law to be excellent; although they find their unre- 
 newed nature so opposed to its holy demands, and they 
 so often fail in their attempts to comply with these de- 
 mands. 
 
 Q,. 13. Is the experience detailed in the fol- 
 lowing verses to the end of the chapter, the expe- 
 rience of a renewed or unrenewed man 1 
 
 A. It is the experience of a renewed man. 
 
 Ql. 14. What proof can you offer for this 1 
 
 A. The language used by the speaker. 
 
 Q,. 15. What is Ids language ? 
 
 A. He says, " What I hate that do //" 
 V. 15. " To will is present with me;" v. 
 18. ''Now, if I do that I would not, it is 
 no more I that do it, but sin that dwelleth in 
 me ; v. 20. " / delight in the law of God after 
 the inward man ;" v. 22. " With the mind I 
 myself serve the law of God." v. 25. This is 
 language which no unrenewed man can truly 
 utter. 
 
 CI. 16. What additional proof can be of- 
 fered ? 
 
 A. The language used by the sacred writer, 
 in the preceding chapter, when speaking of un- 
 
LESS. XIX.] ON THE ROMANS, 101 
 
 renewed men, which is entirely different from 
 the lang'uage of this chapter. 
 
 Q,. 17. How does he sjjeak of unrenewed 
 men ? 
 
 A. He speaks of them as " the servants of 
 sin" and as '\free from righteousness," chap, 
 vi, 20 ; as " being uiuler the dominion of sin" 
 chap, vi, 14 ; as having yielded their " members 
 servants to uticleanness and to iniquity unto 
 iniquity" chap, vi, 19. This language cannot 
 be applied to renewed men. 
 
 Q. 18. Whose experience is here described? 
 
 A. The Apostle is describing his own expe- 
 rience, in illustration of his subject, to encourage 
 Christians to cherish hope, notwithstanding the 
 painful conflicts they feel in themselves, between 
 the two opposite principles of grace and sin. 
 
 LESSOX XIX. 
 
 Q,. 19. Haw does Paul denominate that evil 
 principle from which he felt so much hi7idrance 
 and annoyance in doing his duty ? 
 
 A. He calls it, " Sin thoJ dwelleth in me ;" 
 vs. 17. 20. '^ Flesh;" vs. 18. 25. "^ law in 
 my members ;" v. 23. n 
 
 9* 
 
102 QUESTIONS [chap, VIF. 
 
 Q,. 20. How does he denominate the good and 
 opposite principle ? 
 
 A. He calls it, I; vs. 17. 20. " The inward 
 man;^^ v. 22. " The law of my mind ;" v. 23. 
 •• The mind.'' v. 25. 
 
 Ql. 21. Does the inspired writer, by these dif- 
 ferent na.mes, mean hut two opposite principles ? 
 
 A. He does ; he thus variously denominates 
 his two natures ; his new nature formed by grace, 
 and his old depraved nature produced by sin. 
 
 Q,. 22. How are we to understand these words, 
 " I am carnal, sold under sin ?" v. 14. 
 
 A. These words, taken in an unrestricted 
 sense, might well describe an unrenewed per- 
 son : but the context evidently requires us to un- 
 derstand them in a restricted sense. 
 
 They are the language of grief, and signify involun- 
 tary bondage to sin, and not a willing servitude. They 
 are strong expressions, which were naturally used by 
 one who had a clear view of the purity, spirituality, and 
 excellence of the divine law, in giving vent to his grief 
 and abhorrence, at finding so much sin remaining in him, 
 and so much want of conformity to the holy law, which 
 he loved, and so ardently desired to obey. 
 
 Gl. 23. What is proved by the 1 5th and I6th 
 verses ? 
 
 A. By the 15th verse, in which the Apostle 
 speaks, not of his habitual conduct, but of in- 
 voluntary and unallowed sins, that defiled his 
 general course of obedience, he designs to prove 
 what he had so passionately expressed of his re- 
 maining depravity, in the 1 4th verse ; and, in 
 
LESS XIX.] ON THE ROMANS. 103 
 
 the 16th verse, he adduces his sad experience of 
 involuntary sins as a decisive proof that he re- 
 garded the law as good and excellent. 
 
 Q.. 24. Does Paul mean in the \7ih verse to 
 say, he teas not the author of involu7itary sins, 
 nor responsible for them ? 
 
 A. Certainly not ; for he admits, in the next 
 verse, that ihe^esh, from which these sins sprung, 
 was part of himself: ''for I knoiu that in me, 
 that is, in my flesh, dwelleth no good thing. ^^ 
 He distinguishes between his two natures, what 
 he was by sin, and what he was by grace ; and 
 he correctly denominates himself from his better 
 nature ; just as we say, ' The mind is the man.' 
 
 Q,. 25. What is meant by the word "law" in 
 the 2\st verse ? 
 
 A. The Apostle means an abiding principle 
 of evil, which operated powerfully and regu- 
 larly, like a law that had a right and authority 
 to govern him. 
 
 Q,. 26. What is meant by the phrase, " inward 
 man," in the 2'2d verse ? 
 
 A. The Apostle so denominates his new na- 
 ture, created within him, by the power of divine 
 grace, which had possession of all the facuhies 
 of his soul, and was seated on the throne of his 
 heart ; from which sin had been expelled, and 
 was doomed, like a dethroned tyrant, to be final- 
 ly destroyed. 
 
 d. 27. How did Paul feel towards the law of 
 God ? V. 22. 
 
104 QUESTIONS [chap. VII. 
 
 A. He not only approved of it as just and 
 good, but delighted in it, according to the feel- 
 ings of his new nature ; he wished to observe it 
 fully, lamented his imperfections, and longed for 
 perfect conformity to all its requirements. 
 
 Q,. 28. Whi/ does Paul speak of sin as a law 
 in his members ? v. 23. 
 
 A. Because sin operates so much and so 
 strongly by means of the body, its appetites, 
 lusts, and passions. 
 
 Q,. 29. Are these the feelings of all real Chris- 
 tians ? 
 
 A. They are, in degree, just in proportion to 
 their sanctification. 
 
 Qi. 30. Was sin a burden to the Apostle 1 v. 
 24. 
 
 A. It was indeed a great burden, under which 
 he groaned ; and from which he longed to be 
 delivered, as a man would, who was compelled to 
 drag after him a dead body chained to him by 
 way of punishment. To this kind of refined 
 cruelty, it is supposed, by some commentators, 
 the Apostle alludes, when he says, " Who shall 
 deliver me from the hody of this death V^ 
 
 Gl. 3 1 . Ilcyw did Paul expect to obtain deliver- 
 ance ? V. 25. 
 
 A. He confidently expected to obtain complete 
 deliverance from Jesus Christ. 
 
 Christ had begun the work by freeing him from the 
 dominion of sin : and the Apostle feh assured, the work 
 would be finished, by tlie same rich and powerful grace 
 
LESS. XIX. J ON THE ROMANS. 105 
 
 of his Redeemer, by which it had been commenced. 
 He, therefore, expressed his confidence in the language 
 of gratitude : " i thank God through Jesus Christ our 
 Lord." 
 
 Q,. 32. How does Paul conclude this account 
 of his Christian experience 1 
 
 A. His mind he knew had been renewed by- 
 grace, and inclined to approve, love, and obey 
 the law ; but he was imperfectly sanctified, and 
 his flesh, his depraved nature, although crucified 
 and dying, yet had life and strength to annoy, 
 harass, and afflict him ; so as to obstruct more 
 or less, the accomplishment of his holy purposes 
 to do the will of God. He, therefore, ends his 
 account of himself with these words : " <So, then^ 
 with the mind I myself serve the law of God ; 
 but with thejiesh the law of sin.^^ 
 
 Q. 33. In view of these conflicting principles 
 in every renewed person, can it be correct to say^ 
 he has full power to keep the law of God per- 
 fectly ? 
 
 A. The Apostle never used such language, 
 either of himself or of others. In this chapter, 
 he uses very diflferent language ; see vs. 21. 23. 
 In another epistle, speaking of Christians, he 
 says, " The fiesh lusteth against the Spirit, and 
 the Spirit against the flesh ; and these are con- 
 trary the one to the other ; so that ye cannot do 
 the things that ye would.^^ Gal. v, 17. 
 
 Ql. 33. What practical lesson may ice draw 
 from this chapter'^ 
 
106 QUESTIONS [chap. VII. 
 
 A. A lesson of gratitude to God, for direct- 
 ing the Apostle to write the account of his 
 Christian exercises, found in this chapter. 
 
 Paul was an eminently holy man ; he had made great 
 attainments in the divine life, when he wrote this epistle : 
 yet he experienced such painful conflicts with sin, and 
 found so much corruption living and acting powerfully 
 against the inclinations, wishes, purposes and eflforts of 
 his renewed nature in the service of God, as to mar and 
 defile his devotions and actions. No Christian, then^ 
 need despond on account of the workings of evil thoughts, 
 desires, and passions, which he does not allow, but resists, 
 and for which he is heartily sorry. He has no reason, 
 from his conflicts with these fruits of a depraved nature, 
 to conclude he is not a subject of divine grace ; but, on 
 the contrary, he may infer, from the agreement of his ex- 
 perience with that of the great Apostle, that his mind has 
 been renewed and inclined to love the law of God ; or 
 he would not feel himself thus set against sin, nor feel 
 such grief on account of the corruptions which he finds 
 to be working in his fallen nature. But let every Chris- 
 tian continue the conflict, and anticipate, with holy joy, 
 the arrival of that blessed hour, when the conflict shall be 
 terminated, by his complete deliverance from every sin 
 and every temptation to sin. 
 
LESS. XX.J ON THE ROMANS. 107 
 
 I.ESSOX XX. 
 
 CHAP. VIII. 
 
 ILLUSTRATION OF THE FIRST RBASOX CONTINUED. — EFFl* 
 CACy OF THE GOSPEL. 
 
 Q. 1. What is contained in this chapter 1 
 
 A. A further illustration of the efficacy of the 
 gospel; a delightful exhibition of the privileges 
 and blessings of true believers. 
 
 Q,. 2. What is asserted in the first verse ? 
 
 A. The perfect security of real Christians 
 against condemnation. 
 
 Q. 3. Hoiv are they described ? 
 
 A. By their relation to Christ, and by their 
 walk or conduct. 
 
 Q. 4. How are Christians united to Christ ? 
 vs. 9. 11. 
 
 A. By faith on their part, and by the in- 
 dwelling of the Holy Spirit. 
 
 Q. 5. How do Christians walk ? 
 
 A. They walk after the Spirit. They are 
 led and governed by his holy influence. 
 
 Q. 6. How is the first verse connected with 
 what goes before ? 
 
 A. It is an inference from the preceding rea- 
 soning. 
 
 The Apostle had exhibited tlie righteousness of the 
 Lord Jesus Christ, and taught that sinners are justified 
 gratuitously through this righteousness imputed to them, 
 
109 QUESTIONS [chap. VIIl. 
 
 and received by faith ; he had shown the resnhs of jnsti- 
 fication by faith, to be peace witli God, glorying in tribu- 
 lation, joy in God, and final salvation; he had also 
 proved that this method of salvation, vv^Hle it freed be- 
 lievers from the law, as a covenant of works, did not free 
 them from the law as a rule of life, but imparted love to 
 the law, and furnished them with grace to observe its 
 precepts. Moreover, he had, by an account of his own 
 experience, shown believers to be imperfectly sanctified, 
 and struggling against many remaining corruptions ; but 
 encouraged to carry on the struggle, by the sure prospect 
 of a complete and final victory. From these premises 
 he draws the delightful inference: " There is, therefore, 
 now no condemnation to them which are in Christ 
 Jesus, who walk not after the flesh, but after the 
 Spirit." 
 
 Q,. 7. Was this an important inference ? 
 A. It is most important to the consolation of 
 a Christian. 
 
 A Christian may know himself to be justified by faith, 
 and to have peace with God, and to enjoy the hope of 
 complete salvation and eternal glory ; yet, when he feels 
 the workings of strong passions and corruptions that 
 sometimes betray him into sin, he may be led, by un- 
 belief, to exclaim, I shall one day fall before the power of 
 my enemies, and finally perish. How reviving in these 
 circumstances, for a Christian to recur to the deduction 
 drawn by the pen of inspiration, assuring him of his 
 being, in consequence of union to Christ, protected, by 
 his blood and righteousness, against all condemnation by 
 the law of God ! 
 
 Ql. 8. But are not the sins of aChristian of- 
 fensive to God ? 
 
 A. They are peculiarly offensive to a holy 
 God ; but, as He beholds him in Christ, cover- 
 
LESS. XX.] ON THE ROMANS. 109 
 
 ed with his glorious righteousness, he freely for- 
 gives all his transgressions. 
 
 Q,. 9. Docs the Apostle subjoin a proof of 
 his inference ? 
 
 A. He has furnished a comprehensive proof 
 
 in the second verse ; in which, introducing 
 
 again his own case, he says, " For the law of 
 
 the spirit of life in Christ Jesus hath made me 
 
 free from the laiv of sin and deaths 
 
 Q.. 10. What law is meant in the first mem- 
 ber of the versel v. 2. 
 
 A. The gospel of Christ. 
 
 Q,. 1 1 . Why is the gospel called the law of the 
 Spirit of life in Christ Jesus ? 
 
 A. It is so denominated, because it is used by 
 the Spirit, in imparting to believers life from 
 Christ. See chap, iii, 27. 
 
 Q,. 12. What lata is meant in the second 
 member oj the verse ? 
 
 A. Not, as some suppose, " the law of sin in!^ 
 his " members^ of which Paul had spoken, in 
 the 23d verse of the preceding chapter ; because 
 he was not delivered from this law, but was 
 groaning under its hated influence. 
 
 Q,. 13. What law, then, does the Apostle 
 mean ? 
 
 A. He means the moral law ; that law from 
 which he had been actually freed, as a covenant 
 of ivorks. 
 
 Gt 1 4. Bui was not the moral law good ? 
 
 A. It was certainly good and just. But, as 
 10 
 
HO QrESTioNs [chap.'tiii, 
 
 it discovers sin, awakens sin in the heart, and ir- 
 ritates sin, as the Apostle shows, in the previous 
 chapter, verses 7 — 9 ; it may, with propriety, be 
 denominated the law of sin ; and as it brings 
 death on the transgressor, although it " was or- 
 dained unto life^ it may be also denominated 
 the law of death, chap, vii, 10, 11.* 
 
 * Some commentators interpret this verse diiFerently. 
 They think the Apostle means by "the law of the Spirit 
 of Life in Christ Jesus" the principle of grace implanted 
 in his heart by the Holy Spirit, and called " the law of 
 his mind," chap, vii, 23; and, by " the law of sin and 
 death," "the law of sin in his members," chap, vii, 23. 
 iii It there are insuperable objections to this interpreta*- 
 tion. One thing is obvious, that the sacred writer repre- 
 sents the law, of which he speaks in the first part of the 
 verse, as being the cause of his freedom from the law 
 spoken of in the second part ; and from this it will follow, 
 that no interpretation can be correct which does not ac- 
 cord with this representation. The above interpreta- 
 tion fails in two points : 1. It assumes what is not fact, 
 that the ApostJe was freed from the law in his members. 
 2. It assumes also as a fact, that the principle of grace in 
 his heart had freed him from the law in his members ; 
 which was far from being true, as is clear from his lament- 
 ation in the close of the preceding chapter. For these 
 conclusive reasons, this exposition cannot, we think, be 
 admitted. Another must be sought that will harmonize 
 with facts, and with the Apostle's representation of his 
 freedom from the law of sin and death, as the effect of 
 the law referred to in the first part of the verse. This 
 harmony is found in the explanation given in the answers 
 to the questions. For, if the law, in the first part of the 
 verse, be understood to mean the gospel, and the law, in 
 the second part, the moral law ; ^en the facts will ap- 
 
LESS. XX.] ON THE ROMANS. Ill 
 
 Q,. 15. Accordbiij; to this ra-position of the tcnns xchat is 
 the amount of the proof in the second verse 1 
 
 A. It i.s this : by the preaching of the gospel, accom- 
 panied with the light and grace of the Holy Spirit, the 
 Apostle was enabled to abandon, as hopeles.*;, all depend- 
 ence on his own obedience to the law for justification; 
 and, as a helpless, condemned sinner, to rely on the me- 
 rits of Jesus Christ for righteousness. Thus, believing 
 in Christ, he was pardoned and justified, set free from 
 the law as a covenant of works, and delivered both from 
 its condemning power, and from its irritating power ; 
 and, receiving the Holy Spirit, as a source of life and 
 holiness, he was enabled to walk in newness of life, and 
 to observe the law as a rult of conduct. 
 
 QL. 16. What is found in verses 3 and 4. 
 
 A. In these verses the Apostle shows by 
 what means this happy change in his condition, 
 as set forth in the second verse, was effected. 
 
 Q,. 17. What could not the law do ? v. 3. 
 
 A. It could neither pardon nor justify a sin- 
 ner. 
 
 pear to be correctly stated by the Apostle, when he af- 
 firms himself to be freed from the law, and this freedom 
 to be an effect produced by the gospel. 
 
 No objection can, with propriety, be urged against 
 this interpretation, on the ground of the gospel being 
 called a law ; for it i.s a law, a law of grace, a rule by 
 which God is pleased to deal with believing sinners ; and 
 so it is denominated by the Apostle, in chap, iii, 27 ; " the 
 law of faith." The reasons why it is styled " the law of 
 the Spirit of Life in Christ Jesus," are stated iji the ex- 
 position given above ; and sufficient reasons, too, we 
 think, are there assigned for styling the moral law, " the 
 Jaw of sin and death.'' 
 
112 QUESTIONS [CHAP. VIII- 
 
 Gt. 18. Did this arise from any defect in the 
 law ? 
 
 A. No ; for the law is perfect, and its inabili- 
 ty arises from its perfection. 
 
 The law cannot lower its demands, so as to suit the 
 case of fallen, sinful man ; it still demands from him, 
 in his apostate state, perfect, sinless obedience, under 
 penalty of the curse. It " was weak through the flesh ;" 
 that is, in consequence of the corruption of our nature- 
 The fault lies in us, not in the law. 
 
 Q,. 19. What is the meaning of the words 
 •• In the likeness of sinful flesh?" 
 
 A. They do not mean that the human nature 
 of Christ was sinful ; for he was holy, harmless, 
 undefiled, separate from sinners, Heb. vii, 26 ; 
 but they mean, that his human nature was like 
 our nature in all points, except sin. 2 Cor. v, 
 21. 
 
 Q,. 20. What is the meaniyig of the words 
 "for sin?" 
 
 A. They mean for a sin offering. Such is 
 the signification of the word sin, when the Apos- 
 tle says in 2 Cor. v, 21 ; " He toho knew no sin 
 was made sm for us." 
 
 Q,. 21. What is the meani7ig of the tcords, 
 " Condemned sin in the flesh ?" 
 
 A. They mean, that, by the sufferings of 
 Christ, when he offered up himself a sacrifice 
 for sin, and " bare our sins in his own body on 
 the tree" 1 Pet. ii, 24; sin was' punished, and 
 
LESS XX.j 0\ THE ROMANS. 113 
 
 the penally of the law fully satisfied, in his flesh, 
 his human nature. 
 
 Q,. 22. What is the signification of the ivords, 
 " That the righteousness of the law might be 
 fulfilled in us?" 
 
 A. They refer, not to the obedience of Christ 
 fulfilling the law for us, but to our personal 
 obedience. 
 
 Q. 23. Give now the full sense of tlie verses. v.s. 3 
 and 4. 
 
 A. The sense is thi.s: God, in infinite compassion 
 toward our fallen race, was pleased to send his own 
 Son to assume our nature, and in that nature to obev 
 all the precepts of his holy law, and to endure its penally 
 for sin ; that the same human nature which had sinned 
 and dishonoured the law, might honour it and atone for 
 its violation. The obedience and death of Christ had a 
 two-fold design ; the one was, to satisfy all the demands 
 of the law for us, that we might be pardoned and justi- 
 fied ; the other was, that the quickening and sanctifying 
 infiuence of the Holy Spirit might be imparted unto us, 
 60 as to enable us to yield a sincere and acceptable obe- 
 dience to tlie law, and finally to become perfectly con- 
 formed to all its requirements. This is the gospel ; and 
 when this is believed with the heart, the sinner is "de^ 
 liveredfrom the law of sin and deaths 
 
114 QUESTIONS fCHAP. VIII. 
 
 L.ESSOX XXI. 
 
 Q,. 24. Whi/ does the Apostle repeat the 
 phrase he had used in the first verse,^^ " who 
 walk not after the flesh, but after the spirit ?" 
 
 A. He repeats this phrase, because it is de- 
 scriptive of those who have an interest in the 
 blessings of which he is speaking; and because 
 he is solicitous that such should recognize their 
 character, and that those who do not possess 
 this character may not deceive themselves, by 
 imagining they have a share in these blessings. 
 On this account he goes on to mark, more dis- 
 tinctly, the difference between the conduct, con- 
 dition, and end of the two classes of persons he 
 has in view. 
 
 Gl. 25. What is meant by the words, " They 
 that are after the flesh ?" v. 5. 
 
 A. The Apostle designs by those words to 
 characterize unrenewed men, who remain un- 
 der the unbroken dominion of the flesh, or de- 
 praved nature. 
 
 Q,. 26. What does he say of them ? v. 5. 
 
 A. They mind the things of the flesh ; they 
 are influenced, attracted and governed by, and 
 seek after, things that suit the depraved taste, ap- 
 petites, and passions of their fallen nature. 
 
 Q,. 27. What does Paul say of those who 
 "are after the Spirit ?" v. 5. 
 
LESS. XXI. ] ON THE ROMANS. 115 
 
 A. They are influenced, attracted, and go- 
 verned by, and seek after, the things which are 
 revealed and proposed to them by the Spirit, and 
 which suit the taste and desires of that new and 
 holy nature they have received from the Spirit 
 of God. 
 
 Q,. 28. What does "carnally minded" signi- 
 fy, in the Q>ih verse ? 
 
 A. In the original, it is, " minding of the 
 flesh ;" and it signifies desiring, seeking, and 
 pursuing after the things that suit our depraved 
 nature. 
 
 Q,. 29. What is signified by "spiritually 
 minded," in the same verse ? v. 6. 
 
 A, In the original it is, ' minding of the 
 Spirit ;' and it signifies desiring, seeking after, 
 and pursuing the things which suit our new na- 
 ture, and are proposed to us as objects of de- 
 sire, by the Holy Spirit in the sacred Scriptures. 
 
 Ql. 30. What does the inspired writer affirm 
 of these opposite courses of life ? v. 6. 
 
 A. He assures us that death is the conse- 
 quence of minding the flesh ; it leads to sin, to 
 guilt and misery, both here and hereafter: and 
 he assures us that minding the Spirit secures 
 life ; it leads to duty, and consequently to peace 
 and happiness in this world, and to everlasting 
 glory, in the next. 
 
 Q,. 31. How is the carnal mind described in 
 the 1th verse 1 
 
 A. It is described as being enmity against 
 
116 QUESTIONS [chap. nil. 
 
 God; it is a state of feeling and conduct wholly 
 hostile to God, and in direct opposition to his 
 will ; so obstinate is it, that it neither is, nor can 
 be, subject to his law. 
 
 Gl. 32. Did not the Apostle design hy the 
 language he uses in, the 1th verse, to characte- 
 rize the unrenewed ? 
 
 A. He certainly did : and what proves it, is 
 the inference he draws from it in the next A'^erse, 
 " So then they that are in the jiesh cannot please 
 God ;" and the reason is, they are under the in- 
 fluence of a carnal mind, or what amounts to 
 the same thing, they mind the things of the 
 flesh. 
 
 Q,. 33. What is the condition of such? 
 
 A. It is most fearful ; they are under the dis- 
 pleasure of God. They do not mind the things 
 of the Spirit ; they have no relish for the gospel; 
 they make no efforts in the appointed way, to 
 obtain pardon, justification, and sanctification. 
 " The natural man receiveth not the things of 
 the Spirit of God ; for they are foolishness unto 
 him : neither can he know them ; because they 
 are spiritually discerned J^ 1 Cor. ii, 14. 
 
 Q,. 34. Hoio are persons delivered from this 
 deplorable condition ? v. 9. 
 
 A. By the in-dwelling and operations of the 
 Holy Spirit ; for the heart in which he dwells, 
 is no longer under the dominion of the flesh or 
 a depraved nature. 
 
LESS. XXI. ] ON THE ROMANS. 117 
 
 Q,. 35. What does the Apostle affirm of the 
 man who has not the Spirit of Christ ? v. 9. 
 
 A. He asserts, " he is none of his J ^ 
 
 Q,. 36. What does he mean ? 
 
 A. He does not mean that such a man is not 
 responsible to Christ for his conduct ; for Christ, 
 as the final judge of all, will condemn ail such 
 to eternal misery. He means that he is not his 
 disciple ; he has no saving interest in him ; he 
 does not partake of his pardoning mercy and 
 sanctifying grace. 
 
 Q,. 37. What is the great distinguishing 
 characteristic of a Christian? v. 9. 
 
 A. The Spirit of God, who dwells in him, 
 has given him a new heart, a new spirit, a new 
 nature ; he is led and governed by the Spirit of 
 God. 
 
 This distinguishes a Christian from all other men. It 
 greatly raises him in the scale of being, and allies him to 
 holy angels. '• That" said our Lord, " which is born of 
 the flesh is flcsh,'^ corrupt and depraved ; " and that 
 which is born of the Spirit, is spirit,^' pure, holy, heaven- 
 ly. John, iii, 6. And till men receive the Spirit, they 
 are subject to the fle.sh, remain under thejdcminion of 
 sin, and are unable to do the will of God and live as he 
 requires them to live. Enmity cannot beget love ; nor 
 can rebellion produce obedience ; and until the Spirit of 
 God subdue the rebellion and enmity of his heart, the 
 t'inner will remain a willing slave to sin; nor has he any 
 power sufficient to change his own heart, impart to him- 
 self spiritual life, and make himself a new creature. 
 
 CI. 38. What do you observe in the Apostle's 
 phraseolog}/, in verses 9 — 1 1 ? 
 
J 18 QUESTIONS [chap. VIII. 
 
 A. In the 10th verse, he speaks of Christ 
 being in Christians ; and this phrase is used in- 
 terchangeably with that of the Spirit dwelling 
 in them : and justly too, for Christ dwells in us 
 by his Spirit ; and, therefore, it follows that 
 where the Spirit dwells, there Christ dwells. 
 
 Q,. 39. What does the Apostle say of those in 
 lohom Christ dwells? vs. 10, 11. 
 
 A. He teaches us, that the bodies of all such 
 will die, " because of sin ;" it is the will of God 
 thus to express his displeasure against sin even 
 in his own people, by breaking down their bo- 
 dies, and reducing them to dust and ashes : but 
 he teaches us also, that their spirits will live 
 forever in happiness, ''because of righteous- 
 ness;^^ they have been quickened to spiritual 
 life, and are becoming more and more qualified 
 for the enjoyments of heaven. 
 
 Q. 40. Wliat 2vill finally become of the bo- 
 dies of believers 1 v. 11. 
 
 A. They cannot be lost ; they are united to 
 Christ, and, being inhabited by the Spirit of God 
 as his temples, they will rise again, as certainly 
 as Christ their head was raised from the dead, 
 by the power of the Almighty, as the pattern 
 and pledge of their resurrection. See 1 Cor, 
 XV, 12—20. 
 
 Q. 41. What inference is draiun by the Apes 
 tle^ in the \2th verse ? 
 
 A. He infers from what had been previously 
 said of the two classes of men, who were so dis- 
 
LESS. XXI. J ON THE ROMANS. 119 
 
 tinguished from each other, by their pursuits and 
 principles of actions ; that it behooves us, if wc 
 regard our own welfare, not to live after the 
 flesh, by resigning ourselves to the hifluence and 
 control of a depraved nature ; but to lead a spi- 
 ritual life, and, by the gracious aid of the Holy 
 Spirit, to endeavour to subdue all the sinful 
 deeds to which we are prompted by the irregular 
 appetites and passions of the body. 
 
 Q,. 42. By ivhat 7/iotives does the Apostle en- 
 force his exhortation ? v. 13. 
 
 A. By declaring the opposite ends of these op- 
 posite ways of living. 
 
 Q. 43. What are these opposite ends ? v. 13. 
 
 A. Death eternal, and life eternal. 
 
 Q,. 44. Are we able by our own strength to 
 mortify our sins ? v, \%. 
 
 A. It is our duty to renounce and forsake all 
 our sins, and to crucify every sinful desire and 
 feeling ; but this we cannot do successfully, with- 
 out the gracious and powerful aid of the Holy 
 Spirit ; and, therefore, realizing this truth, we 
 should, under a feeling sense of our own impo- 
 tence, implore the gracious succours of that bless- 
 ed Spirit, who alone can sanctify our corrupt 
 nature. 
 
 Q,. 45. What distinguishing privilege is en- 
 joyed by those who are led by the Spirit of God ? 
 V. 14. 
 
 A. They are the sons of God. 
 
120 QUESTIONS [chap. VIII. 
 
 Q,. 46. On what does the sonship of believers 
 depend ? 
 
 A. It does not depend on their creation by- 
 God ; because it is a privilege peculiar to be- 
 lievers ; but on their new creation and an act of 
 divine adoption % 
 
 LESSON XXII. 
 
 Q,. 47. How may believers knoiv they are the 
 sons of God? v. 15. 
 
 A. By the temper of their minds : they are 
 influenced, not by a slavish fear, or by a spirit 
 of bondage, but by a filial temper ; so that, by the 
 aid of the Holy Spirit, acting as a spirit of adop- 
 tion, they can approach to God as their Father, 
 and affectionately address Him as their Father. 
 
 Q,. 48. What additional proof of this joyful 
 fact have believers ? v. 1 6. 
 
 A. The witnessing of the Spirit with their 
 spirit, that they are the children of God. 
 
 The Holy Spirit bears this testimony sometimes in an 
 extraordinary, and, at other times, in an ordinary way. 
 At particular seasons, he pours such light on their 
 minds, gives them such attractive view^s of God's per- 
 fections, so sheds abroad his love in their hearts, and af- 
 
LESS. XXIl] ON THE ROMANS. I'il 
 
 fords them such delightful foretaste (d" lioavenly joy, that 
 they are fully ;u*.sur(>fi of being the children of God. At 
 other times, this testimony is borne in a more impercep- 
 tible way. Exciting in believers a solicitude in regard to 
 their spiritual condition, they are led to study the marks 
 laid down in Scripture, by which we are to test our 
 character ; and, tlien stirring up their graces into lively 
 exercise, they are enabled to discover the evidences of 
 divine adoption, imprinted in their hearts and lives. 
 
 Q,. 49. What other privilege is connected 
 with that of sonship ? v. 17. 
 
 A. Being sons believers are heirs of God, and 
 joint heirs with Christ. 
 
 Q,. 50. What is their inheritance ? 
 
 A. It corresponds with the majesty and infinite 
 riches of God, and with the infinite price paid by 
 his Son to secure it to them. 
 
 Q,. 51. How is it set forth to view in the 
 Holy Scriptures 1 
 
 A. It is called a crown of life, Rev. ii, 10 ; a 
 kingdom, Matt, xxv, 34. It is " an inheritance 
 incorruptible, and undefiled, and that fadeth 
 not away^ reserved for you in heavenV 1 Pet. 
 i, 4. 
 
 Q,. 52. Do sufferings in this life becloud the 
 evidences of a filial relation to God? v. 17. 
 
 A. They do not ; because, for wise and good 
 reasons they are appointed to them by their 
 Heavenly Father ; who designs, by this disci- 
 pline and cVse trials, to make them conformed 
 to Christ, in this life, and to prepare them for 
 11 
 
122 QUESTIONS [chap. VIII 
 
 the enjoyment of their future happiness and 
 glory hereafter. 
 
 Q,. 53. Is there any compariso7i between the 
 sufferings of Christians on earth, and their re- 
 ward in heaven? v. 18. 
 
 A. No ; they " are not worthy to he com- 
 pared with the glory which shall be revealed in 
 
 Ql. 54. How does the inspired writer magnify 
 that glory, and elevate our conceptions of its 
 riches and grandeur ? vs. 19 — 22. 
 
 A. By representing the whole creation as 
 longing, with great and anxious desires, for the 
 arrival of that blessed day, when the sons of 
 God shall be introduced to their heavenly in- 
 heritance, and crowned with their promised 
 glory. 
 
 Q,. 55. What is meant by the loord " crea- 
 ture" in verses 19, 20, 21 ? 
 
 A. It means the external creation. The 
 term in the original is the same that is used in 
 the 22d verse, where it is conjoined Avith an ad- 
 jective, translated whole creation. 
 
 Q,. 56. What is the meaning of the 20th 
 verse ? 
 
 A. It means that the external creation lies 
 under the curse of God on account of the sin of 
 man. It does not appear so beautiful and glo- 
 rious, as it did before man fell from his state of 
 innocence and obedience. 
 
LESS. XXII. 1 ON THE ROMANS. 123 
 
 The ground has been deprived ofmuchof its fertihty ; 
 it refiLses to put forth its strength, and requires hard and 
 painful labour before its fruits can be gained. Thorns 
 and thistles cover its face. Gen. iii, 17 — 19. Storms 
 and tempests rend the atmosphere ; and the clouds some- 
 times pour down destructive torrents of rain. The sea 
 throws upon the land inundations that sweep away the 
 property and labours of man. Earthquakes shake the 
 earth, overthrow the firmest buildings, and sometimes 
 «ngulf whole cities, with all their wretched inliabitants. 
 Volcanoes pour forth their fiery bowels, which run in 
 rivers of fire, for miles from their source, and totally de- 
 stroy every thing opposed to their course. The fruits 
 and various productions, the light and the darkness of 
 the world, are all abused by man ; and, instead of being 
 used for the purposes they were intended to answer, 
 they are perverted to the gratification of hie sinful desires 
 and passions, and converted into instruments of violence, 
 rapine, and murder. Thus the creation has been sub- 
 jected to vanity; brought into an unnatural and undesi- 
 rable state ; 7iot willingly, but by the wise arrangement 
 of the great Creator. 
 
 Q. 57. What is the meaning of the words, 
 " in hope," at the close of the 20th verse ? 
 
 A. They signify that the present state of the 
 world, so perverted and changed from its origi- 
 nal state, will not be perpetual. The creation 
 of God will be restored to its former primitive 
 condition, and appear in all its original beauty 
 and glory. See v. 21. ''Nevertheless, we, ac- 
 cording to his 'promise, look for new heavens 
 and a new earth, loherein dwelleth righteous- 
 ness.'' 2 Pet. iii, 13. 
 
 Q,. 58. Do all mankind sympathize with the 
 external creation, in looking for the arrival of 
 
124 QUESTIONS [chap. VIII, 
 
 that blessed day lohich inanimate creatures so 
 earnestly long for 1 v, 22. 
 
 A. They do not ; for men in general love 
 their bondage of corruption, and will finally 
 perish in their sins. 
 
 Q,. 59. What portion of the human family 
 do thus sympathize ? v. 23. 
 
 A. They who have received the first fruits 
 of the Spirit ; which, like the first fruits of the 
 earth, offered by the Israelites to God, as an ex- 
 pression of gratitude and dependence, in antici- 
 pation of the approaching harvest, excite their 
 hopes of the coming glory, and assure to them 
 the certainty of its arrival, at the appointed 
 time. 
 
 Q,. 60. What is meant hy the words, "the 
 adoption," in the same verse ? v. 23. 
 
 A. It means the full and public manifestation 
 of the sons of God ; when they shall receive all 
 that glory which has been promised, and appear 
 in a manner suited to that high and endearing 
 relation they sustained to God, as his adopted 
 sons. 
 
 Q,. 61. Will this glory be conferred on the 
 whole nature of believers ? v. 23. 
 
 A. Yes ; the body will share it ; for having 
 been bought with the blood of Christ, it will be 
 raised from the dead, and " be fashioned like to 
 his glorious hodyy Phil, iii, 21. This is the 
 meaning of the phrase, '• the redemption of the 
 hodyr 
 
LESS. XXII. ] ON THE ROMANS. 125 
 
 Q,. 62. Is hope an imporia7it Christian grace ? 
 V. 24. 
 
 A. It is very important ; for it has pleased 
 God so to arrange the plan of salvation, as to 
 call for the daily exercise of this grace. He 
 does not put us at once in possession of all the 
 blessings of salvation. 
 
 At the moment in which we believe in Chri.st, we are 
 justified and adopted, and may be said to be saved ; but, 
 according to God's wise arrangement, the work is only 
 begun ; and it is the pleasure of our heavenly Father, 
 that we, like our Saviour, should be led, through tribu- 
 lation and sufferings, to our glorious kingdom. So that 
 there is much scope for the exercise of hope, in sustain- 
 ing us under afflictions and sufferings; and we may, 
 in tliis rsspect, be said to be " saved by hope." 
 
 Q. 63. What is the object of hope ? vs. 24, 25. 
 
 A. Not things seen, possessed, and enjoyed ; 
 but things not seen, possessed or enjoyed ; things 
 which we desire and seek to gain. 
 
 Q,. 64. In what manner ought Christians to 
 hope for future happiness a?id glory ? v. 25. 
 
 A. The object of their hope is so great and 
 grand, so incomparably surpassing all the trials 
 and sufferings by which God is pleased to pre- 
 pare them for its enjoyment, that they should, 
 with patience, endure them, and, with cheerful- 
 ness, submit to all afflictive appointments of their 
 Heavenly Father. 
 
 Q,. 65. What additional support U7ider trials, 
 besides the injiuence of hope, has God provided 
 for his people ? v. 26. 
 11* 
 
126 QUESTIONS [chap. VIII. 
 
 A. The Spirit is imparted to help their infir- 
 mities, and sustain them under temptations and 
 sufferings. 
 
 Q. 66. How does the Spii'it help their in^ 
 firmities ? v. 26. 
 
 A. By strengthening their faith, animating 
 their hope, improving their graces, and affording 
 them delightiul foretastes of heavenly joy ; and 
 particularly by assisting them in prayer, teach- 
 ing them for what to ask, and in what manner 
 to pray. 
 
 Q. 67. How does the Spirit so?netimes assist 
 Christians ? v. 26. 
 
 A. He sometimes " intercedes Jbr them with 
 groanings which cannot be uttered ;^* that is, 
 He so powerfully excites their desires that they 
 are unable to express them in articulate lan- 
 guage ; and, therefore, they give vent to their 
 feelings in sighs and groans. 
 
 Q. 68. Are such unexpressed supplications 
 acceptable to God ? 
 
 A. They are ; for, although Christians feel 
 unable to express distinctly their desires, God 
 understands the import of their desires, far bet- 
 ter than they do themselves ; and always accepts 
 desires prompted by the Spirit ; because they 
 correspond with his will. 
 
LESS. XXIII.J ON THE ROMANS. 127 
 
 LESsox xxni. 
 
 Q. 69. WJiat additional privilege of Chris- 
 tians is mentioned in the 2 Sfh verse ? 
 
 A. The assurance that all things shall work 
 together for their good. 
 
 Q. 70. How are Christians characterized in 
 this verse? v. 2S. 
 
 A- As those that love God, and are the called 
 according to his purpose. 
 
 Q. 71. Are they who do not love God en- 
 titled to the comfort arising from this divine 
 assurance 1 
 
 A. By no means ; for, if they continue desti- 
 tute of love to God, they will find the opposite 
 true. All things will work together for evil to 
 them ; comforts and afflictions, success and dis- 
 appointments, health and sickness, the gospel 
 and the means of grace, life and death, all will 
 serve, through their obstinate perseverance in 
 sin, to swell the amount of their guilt and in- 
 crease the weight of their punishment. 
 
 Q. 72. What j)urpose is referred to in this 
 verse ? v. 28. 
 
 A. God's eternal purpose; as is manifest 
 from what follows in the verses immediately 
 succeeding. " Who hath saved us, and called, 
 us with an holy calling, 7iot according to our 
 works, but according to his own purpose and 
 
128 QUESTIONS [chap. VIII. 
 
 grace, which was given us in Christ Jesus be- 
 fore the world began. 2 Tim. i, 9. 
 
 Q,. 73. Hoiv do toe know that all things shall 
 work together for good to them that love God ? 
 
 A. We might infer this truth from the rela- 
 tions in which believers stand to God, and what 
 he has done for their salvation ; and, as an in- 
 spired writer has drawn the conclusion, we may 
 rest assured of this delightful truth. 
 
 Q. 74. What proof of this truth does the 
 Apostle offer 171 verses 29 and 30? 
 
 A. He brings forward as an irresistible proof, 
 the indissoluble chain of benefits formed by the 
 foreknowledge or electing love of God. 
 
 Q,. 75. What is meant by the phrase "Whom 
 he did foreknow?" v. 29. 
 
 A. It does not mean the simple foreknow- 
 ledge of God ; because in this way all men are 
 foreknown by him. It includes favour, and re- 
 fers to those whom God foreknew as objects of 
 his free favour and sovereign mercy. It is 
 equivalent to the phrase, ' Whom he elected to 
 everlasting life.^ See v. 33. 
 
 Q,. 76. What is done for them whom God 
 foreknew ? v. 29. 
 
 A. God predestinated them to be conformed 
 to the image of his Son. 
 
 Q,. 77. Is holiness in man the reason, or the 
 effect, of predestination ? v. 29. 
 
 A. It cannot be the reason of predestination ; 
 because there can be no holiness in fallen man, 
 
LESS. XXIII. ] ON THE ROMANS. 129 
 
 until it is implanted in his heart by divine 
 grace ; and when God foreknew him as fallen, 
 he could foresee in him no holiness, but what 
 he should be pleased to produce in him : and, 
 consequently holiness in a sinner's heart must 
 be regarded as the effect of predestination. It is 
 there, because God determined to implant it 
 there. 
 
 The passage is rightly rendered, "he also did predes- 
 tinate to he conformed to the image of his Son." " Ac- 
 cording as he hath chosen ns in him before the founda- 
 tion of the world, that ice should he holy and without 
 blame before him in love; having predestinated us unto 
 the adoption of children by Jesus Christ to himself, ac- 
 cording to the good pleasure of his will;" to the praise 
 of the glory of his grace, wherein he hath made ua ac- 
 cepted in the beloved. Ephes. i, 4 — 6. 
 
 Q,. 78. What is the meaning of " the first 
 born," in verse 29 ? 
 
 A. It means. The chief, the head. 
 
 Q,. 79. What follows predestination? v. 30. 
 
 A. Effectual calling. 
 
 Q,. 80. What follows effectual callinglr v, 
 30. 
 
 A. Justification. 
 
 Q,. 81. What follows justification? v. 30. 
 
 A. Eternal glory. 
 
 Q,. 82. Is sanctijication named ? 
 
 A. Not distinctly; but it is included in con- 
 formity to the image of Christ and effectual 
 calling. 
 
 Q,. 83. Are these benefits inseparably con- 
 nected ? 
 
130 QUESTIONS [chap. VIII. 
 
 A. They are: God will assuredly bestow 
 salvation, with eternal glory, on every one elect- 
 ed to eternal life. " My sheep hear my voice, 
 and I know them; and they follow me: and I 
 ■give unto them eternal life ; and they shall 
 never perish ; neither shall any pluck them out 
 of my hands. My Father, which gave them me, 
 is greater than all ; and none is able to pluck 
 them out of my Father^s hands.^^ John x, 
 27—29. 
 
 Q,. 84. What conclusion is drawn from all 
 the privileges pertaiiiing to believers? v. 31. 
 
 A. From the exhibition he had made of their 
 privileges, the Apostle is led to ask this trium- 
 phant question, " If God be for us, who can be 
 against us ,'"' 
 
 Q.. 85. Did he mean that the friends of God 
 have no enemies ? 
 
 A. Certainly not ; for they have numerous, 
 and powerful, and subtle and malignant ene- 
 mies, who are constantly endeavouring to do 
 them harm. 
 
 Q,. 86. What then did he mean ? 
 
 A. He meant that, although Christians are 
 feeble in themselves, and unable to cope with 
 their enemies, yet, having an Almighty protect- 
 or, they are secure amidst all their dangers, and 
 will finally triumph over all their foes, and 
 safely reach their crown and kingdom. Their 
 enemies may harass and annoy them ; but 
 they can never succeed in their malignant de- 
 signs, nor do them any lasting injury. 
 
LESS. XXII. ] ON THE ROMANS. 131 
 
 Q,. 87. What conclusion does the Apostle 
 draw from the wonderful fact, God " spared 
 not his own Son, but delivered him up for us 
 all ?" V. 32. 
 
 A. In the form of a question, he draws the 
 conclusion, that with him God will certainly 
 and freely give us all things. The question 
 carries with it its own answer. 
 
 It is sufficient to ask the question to bring conviction 
 to every mind contemplating the wonderful fact on 
 which it is grounded. In the gift of his own Son, God 
 virtually gave us all things. The love that bestowed 
 on us this greatest of all gifts, will not withhold from us 
 any of those blessings which the Son of God suffered and 
 died to purchase for us, according to his Father's most 
 gracious appointment. 
 
 Q,. 88. What reply does the sacred writer 
 give to the question, " Who shall lay any thing 
 to the charge of God's elect?" v. 33. 
 
 A. By another question, for so it should be 
 translated. " God that justifieth .?" Will the 
 eternal Judge, who has forgiven all their sins 
 and declared them righteous through the righte- 
 ousness of Jesus Christ, lay any thing to the 
 charge of those whom he has elected to ever- 
 lasting life ? Impossible ! he will confirm the 
 sentence in the final day, before an assembled 
 universe. How ineffectual, then, are all the 
 charges brought against them, by their own 
 consciences, by the world, or by Satan. 
 
 Q,. 89. What reply is given to the question, 
 " Who is he that condemneth?" 
 
132 QUESTIONS [chap. VIII. 
 
 A. By this question : " Christ that died, yea, 
 rather, thai is risen from the dead, who is even 
 at the rightha7idofGod,ioho also7)iaketh inter- 
 cession for us." Will that blessed and loving Sa- 
 viour, who has suffered so much and done so much 
 for us ; whose resurrection from the dead proves 
 the all sufficiency of his atonement ; who is head 
 over all things to the church, and exercises his 
 sovereign authority over heaven and earth for her 
 salvation ; and who, as their great High Priest, 
 in the highest heaven, whither he has gone for 
 the purpose, ever liveth to make intercession for 
 them ; Avill he condemn them ? Impossible ! 
 When he shall come in his future glory, with 
 all his holy angels with him, he will pronounce 
 on them the joyful sentence, " Come, ye blessed 
 of my Father, inherit the kingdom prepared for 
 you, from the fouridation of the world." Matt. 
 XXV, 34. Who then in heaven or on earth can 
 condemn them % 
 
 Ql. 90. What is meant by "the love of Christ," 
 171 the next question? v. 35. 
 
 A. Not our love to Christ, but Christ's love 
 to us. 
 
 d. 9 1 . O71 what is his love fou7ided ? 
 
 A. Not on any good in us ; it was not at- 
 tracted by any moral Avorth in us : it was per- 
 fectly free and gratuitous; prompted by his in- 
 finite benevolence and compassion ; and founded 
 on his own self-moved, eternal, and unchangea- 
 ble purpose, to deliver us from our guilt and 
 
LESS. XXII. ] ON THK ROMANS. 133 
 
 ruin, and to bring us to the enjoyment of peace 
 and reconciliation with God, and finally to the 
 enjoyment of everlasting life. " Herein is love, 
 not that wc loxied God, but that he loved us, and 
 sent his Son to be the propitiation j or our si/is." 
 1 John, iv, 19. 
 
 Q,. 92. Hoio docs the Apostle reply to the 
 question, '* Who shall separate us from the love 
 of Christ?" vs. 35, 36. 
 
 A. After enumerating a number of calami- 
 tous events that might threaten to constrain 
 Christians to forsake his service, and adverting 
 to the fact that his friends, in every age, had 
 been greatly afRicted and tried, and many put 
 to death on account of their attachment to reli- 
 gion ; he affirms Christians would be carried 
 triumphantly through all sufferings and perse- 
 cutions, by the assistance and grace of Christ, 
 who loved them, and would not suflfer their 
 love to him to fail. 
 
 Q,. 93. How does the Apostle conclude this 
 chapter ? vs. 38, 39. 
 
 A. With the language of holy triumph, 
 which all true believers may adopt : " For I 
 am persuaded that neither death, nor life, nor 
 angels, nor principalities, nor powers, nor 
 things prese7it, nor things to come, nor height, 
 nor depth, nor any other creature, shall be able 
 to separate us from the love of God, which is in 
 Christ Jesus our LardJ^ 
 12 
 
134 QUESTIONS [chap. VIII. 
 
 Q. 94. Can you enumerate some of the pri- 
 vilegcf of Christians set forth in this chapter ? 
 
 A. They are freed from condemnation, v. 1 ; 
 and freed from the law as a covenant of icorks, 
 V. 2 ; Christ died for them that they might be 
 justified and sanctified, vs. 3, 4 ; they walk after 
 the Spirit, v. 4 ; they are the sons of God, and 
 heirs of God, and joint heirs with Christ, vs. i 4 
 — 17 ; their inheritance is inconceivably rich 
 and glorious, vs. 18 — 23; they have dwelling 
 in them the Holy Spirit, who leads and guides 
 them, V. 14; who bears witness to their adop- 
 tion, V. 16 ; who helps their infirmities, and as- 
 sists them in prayer, v. 26 ; all things work to- 
 gether for their good, v. 28 ; their salvation is 
 the accomplishment of God's eternal and immu- 
 table purpose, vs. 29, 30 ; God is for them, and 
 will with Christ freely give them all things, vs. 
 31, 32 ; no one can lay any thing to their charge, 
 so as to efiect their condemnation, vs. 32, 34 ; 
 nothing shall be able to separate them from the 
 love of God, which is in Christ Jesus ; and they 
 will, by the grace of their Redeemer, be carried 
 triumphantly through all afflictions, difficulties, 
 persecutions, sufferings, temptations, and dan- 
 gers, to everlasting glory, vs. 35 — 39. 
 
 Q. 95. What pi'actical lesson may he learned 
 from this chapter 1 
 
 A. We may learn from it, that the gospel of 
 Jesus Christ, which confers on believers such 
 rich and everlasting benefits, is indeed a glorious 
 
LESS. XXII. ] ON THi: ROMANS. 13/> 
 
 gospel ; which we should novcr coasc to admire, 
 and for which we can never be sufficiently grate- 
 ful. 
 
 Q. 96. What is the duty of every sinner who 
 hears this glorious gospel ? 
 
 A. It is his duty to believe it, with the heart, 
 by relying on the righteousness of Christ, for 
 justification and salvation. 
 
 d, 97. What will be the result of your hear- 
 hig the gospel ? 
 
 A. If I believe, it will be " a savour of life 
 unto life ;" but, if I remain in unbelief, it will 
 be " a savour of death unto death" 2 Cor. ii, 
 15, 16. 
 
 Q,. 98. What then should be your prayer ? 
 
 A. I should not cease to pray, that " God who 
 commanded the light to shine out of darkness," 
 would shine into my heart, " to give the light of 
 the knowledge of the glory of God in the face 
 ofJcsits Christ'' 2 Cor, iv, 6. 
 
 FINIS, 
 
BS2665 .8.J33 
 
 An exposition of a portion of the 
 
 MnillIfniS'^n,'.^'"'"^^^-5p^^^ Library 
 
 1 1012 00030 1681