AN EXPOSITION OF THB EPISTLE TO THE ROMx\NS, IN THE FOKM OF QUESTIONS AND ANSWERS, DESIQNED FOR SUNDAY SCHOOLS AND BIBLE CLASSES. By J. J. JANEWAY, D. D. &.T33 1847 1 PHILADELPHIA . IAN BOARD OF PUBLICATION. 265 CHESTNUT STREET. # v\ '^ 10 y ^ o M 1 X c (0 CO J3 t3 ^■'> J ^ to '#) y >^ -^^^ ^/ / u 7 AN EXPOSITION OF THE EPISTLE TO THE KOMANS, IS THE FOUM OP QUESTIONS AND ANSWERS. SESIGIfEI) FOR 8ABBATH SCHOOLS, BIBLE CLASSES, ASSOCIATIONS, AND COUNTRY CONGREGATIONS. BY J. J. JANE WAY, D.D. PHILADELPHIA : PRESBYTERIAN BOARD OF PUBLICATION. Entered according to Act of Congress, in the year 1842, BY A. W. MITCHELL, in the Office of the Clerk of the District Court for the Eastern District of Pennsylvania. stereotyped by S. DOUGLAS WYETH, No. 7 Pear St. Philadelphia. Printed by WM. S. MARTIEN. PKEFACE. 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. 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 mention the verse on which it is founded, which he will find marked at the end of the question. The portions to be as- signed to Bible Classes for a lesson, must be deter- mined by a regard to the age and capacity of the members. It has been the Author's aim, to render the ex- position 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 de- sign, it would have been improper to go into any deep and laboured critical discussions. Yet he has endeavoured to give not only the 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 doctrines and practi- cal instructions contained in the epistles, written by the Apostles of Jesus Christ our Saviour. The study of Scriptural history and biography, is cer- 3 4 PREFACE. tainly 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 a belief that God has much to do with the affairs of nations, and the concerns of individuals. But this should be regarded as preparatory to the study of the inspired epistles, which unfold the mysteries of redeeming love, and teach so plainly the great articles of our faith, and the various duties of the Christian life. The Author would suggest, that this exposition, might be profitably used by associations, larger or smaller, for mutual instruction ; who might all study it, and appoint one of their number to pro- pose the questions : and by country congregations ^ who may be willing to study these sacred writings, with the assistance of their pastor, who should preside in their meetings, whether held for the purpose on the Sabbath afternoon, or on a week day. He would further suggest, that this exposition might be profitably used by parents who are de- sirous of bringing their children to an acquaint- ance with the great doctrines and duties of our holy religion. And, finally, he takes the liberty to suggest, that it may be useful to any who have not carefully studied the inspired writings of the apostles of Jesus Christ. In the catechetical mode of instruc- tion there is something interesting. By questions properly proposed, the attention is directed to the difficulty to be removed, or to the point on which the true interpretation turns; and the mind being aroused, is prepared to receive the answer that removes the difiiculty, or furnishes the true in- terpretation of the passage. By studying a cate- chetical exposition, a person will obtain a correct PREFACE. 5 knowledge of the inspired epistles with more ease, than by studying an exposition written in a differ- ent form. In these views the Author is confirmed by what "The Biblical Repertory and Princeton Review" has said, in the notice taken of his exposition of the Acts of the Apostles, Part I. "The catecheti- cal method, adopted by Dr. Janeway, has great advantages. It presents in a definite form the points to be explained, and gives the explanation in the form adapted to the difiiculty. It serves also to arrest and fix the attention on the doctrines and contents of the Scripture, and to bring them intelligibly before the mind. We hope the vene- rable Author may be able to prosecute his plan, and give the Church such an exposition of the whole of the New Testament." New Brunswick, May, 1847. a2 QUESTIONS AND ANSWERS OIT THE EPISTLE TO THE ROMANS LESSON I. ROMANS I. Question 1. Who were the Romans? AxswER. The citizens of Rome. Q. 2. What was Rome at the time iJi which this Epistle was written ? A. It was very large and populous, exceedingly wealthy and luxurious, and, in a word, the metro- polis of the world. Q. 3. By whom was this Epistle written ? A. By the Apostle Paul. Q. 4. Who was Paul? A. He was a Jew by birth. See Phil. iii. 5. He was born in Tarsus, a city of Cilicia, in Asia Minor, and was, in consequence of the privileges granted to this city, born a Roman citizen. Acts xxi. 39 ; xxii. 25—28. His original name was Saul. A part of his edu- cation he received in his native city, but the prin- cipal part was obtained at Jerusalem ; where he was instructed by the celebrated Jewish doctor, Gamaliel, made rapid progress in the Jews' reli- gion, and became distinguished for his great attain- ments. 7 8 QUESTIONS [chap. I. Q. 5. How was Saul at first affected towards the gospel? A. Bein!? exceeding zealous for the Jewish re- ligion, and believing that the success of the gospel would overturn it, he, with furious zeal, set him- self 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 Christi" unity ? A. The Saviour appeared to him, while he was going to Damascus to carry on his persecuting 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 Re- deemer, whom he was persecuting in his followers, he repented and believed. Commissioned for the purpose, he immediately 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. By whom was the Church at Rome founded ? A. It is uncertain by whom the gospel was first preached at Rome, and who first collected 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 eighteen vci'ses ? A. The introduction and statement of the subject of the epistle. Q. 9. What does Paul say of himself in the in- troduciion ? A. He asserts his official character; styling himself a servant and an Apostle of Jesus Christ. Q. 10. Whcd xous an Apostle? LESS. I.] ON ROMANS. 9 A. One commissioned immediately by Christ to S reach the gospel, inspired with the knowledge of is 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 Apos- ileship ? A. He had. See 1 Cor. xv. 8 — 10; Acts xxvi. 15—18; 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. 75 it nut the special work of all ministers to preach the gospel ? A. It is. Q. 14. Hmv 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? A. The gospel has been clearly and fully re- vealed under the Christian 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 Paradise was the gospel in substance; which, by subsequent promises and predictions, by vari- ous types, ceremonies, and institutions, was ex- plained and unfolded more and more, till the ar- rival of the appointed time, when it was fully de- veloped. Q. 16. Who is the great theme of the gospel? A. The Son of God, Jesus Christ our Lord. Q. 17. What does Paul say of him in verses 3 10 QUESTIONS [chap. I. 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 nature ; and that he was declared to be the Son of God with power, " according to the spirit of holiness, by the resur- rection from the dead" Q. 18. Did Jesus Christ become the Son of God hy office, or by his resurrection ? 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 appella- tion 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 So7i 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 him- self to be, he would 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 his own prediction, it is certain that he was what he claimed to be, the Son of God, equal to his Father. See John ii. 18 — 22. Q. 20. WJiy did Paul preach the gospel P verse 5. A. To reduce sinners to obedience to the faith, ind to save them. Q. 21. What is the field in which the gospel is to ^e preached P v. 5. A. The field is the world ; it is to be preached 'among all nations." Q. 22. Who commissioned Paul as an Apostle, and gave him grace suited to his work and^ office P v. 5. A. The Lord Jesus Christ. Q. 23. For whose honour is the gospel preached ? V. 5. A. The gospel is preached for the honour of LESS. II.] ON ROMANS. 11 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 Chrts' tiaiis ? V. 7. A. As "the called of Jesus Christ;" as "beloved in the Lord;" and as "saints." Q. 25. For what does he pray ? v. 7. A. For " grace" to them, and " peace from God our Father, and the Lord Jesus Christ." Q. 26. For what did he give thanks ? v. 8. A. That their "faith" was "spoken of through- out the whole world." Q. 27. Why was the faith of the Roman Chris- tians so extensively known ? A. It may have resulted from two causes: the vigorous character of their faith, and the place o! their residence. Q. 28. What is important in the character of Christians who reside in large cities P 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 fell through the country. Q. 29. How did Paul show his love to the Roman Christians ? verses 9 — 11. A. By his continual prayers for them, and by his longing desires to see them. LESSON n. Q. 1. What did Paul wish to impart to the Ro- mans? V. 11. A. "Some spiritual gift," that they "might be established." Q. 2. Did he mean miraculous gifts ? 12 QUESTIONS [chap. I. A. It IS probable that he did. Q. 3. How was the Apostle guided in regard to the places of his labours ? A. By Divine intimations. Q. 4. How were they given ? A. In various ways. See v. 13. Acts x. 9 — 20; Xiii. 2—4; xvi. 6, 9, 10. Q. 5. To wliom does Paul say he was a debtor? V. 14. A. "Both to the Greeks and to the Barbarians; both to the wise and to the unwise :" that is to men of all classes and of all nations. Q. 6. How many reasons does Paul assign for not being ashamed of the gospel ? verses 16 — 18. A. He assigns three reasons. Q. 7. What is his first? A. His first reason is the efficacy of the gospel. Q. 8. 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 ac- count it is denominated "the power of God." See 1 Cor. iii. 5—7. Q. 9. What is the second reason ? A. The second reason assigned by Paul, is this, that the gospel reveals the righteousness of God by which sinners are justified. Q. 10. What is meant by the righteousness of God in V. 171 A. Not his attribute of justice ; but the right- eousness which he has provided for justifying those who believe. Q. 11. Why do you conclude this to be the signifi- cation of the phrase ? A. This righteousness is manifestly the great subject of this epistle ; and as Paul is here intro- ducing his subject, it appears necessary to assign this meaning to the phrase : a meaning which is LESS. II.] ON ROMANS. 13 evidently demanded by the same phrase in ch. iii. 2], 22. Besides, it is described in the verse under con- sideration, as that righteousness which is espe- cially revealed in the gospel as the great object of faith. Moreover, this signification renders appro- priate the Apostle's quotation from the Old Tes- tament in illustration of it: " the just shall live by faith." Q. 12. 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 accepted by God on account of this righteousness. Q. 13. What is the meaning of the phrase, ^^ from faith to faith r' A. The meaning appears to be this : this right- eousness 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 additional clearness and brightness. Thus it is revealed from one act of faith to another. Q. 14, From what part of the Old Testament is the quotation in v. 17 taken ? A. It is taken from Habakkuk ii. 4 ; and well illustrates the subject. Q. 1 5. What is the literal translation of the quota- tion both in the Greek and in the Hebrew ? A. "The just by faith, shall live." Q. 1 6. 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 mankind, showing the necessity of the gospel. Q. 17. How is the wrath of God revealed from B 14 QUESTIONS [chap. I. heaven against all ungodliness and unrighteousness of men? A. It is revealed in their consciences ; in the visitation of Divine providence ; by sickness, famine, pestilence, wars, fires, earthquakes, inundations, and death; and still more clearly in his word: "Cursed is everyone that continueth not in all things which are written in the book of the law to do them." Q. 18. What is meant by " ungodliness^^ and " un- righteousness ?^^ v. 18. A. Ungodliness applies to all offences against the first table of the law, which prescribes the du- ties which more immediately relate to God; and unrighteousness applies to offences against the second table, which prescribes the duties we owe to men. Q. 19. How are we to understand the clause in v. 18, " who hold the truth in unrighteousness ?" A. Religious truth must be disclosed, avowed, and practised. Every one, therefore, who knows the truth, but acts contrary to it, or does not prac- tise it, or conceals it, violates duty, and may be charged with holding the truth in unrighteousness. Q. 20. Who among the heathen were especially guilty of this offence ? A. Philosophers, statesmen, and priests. Q. 21. Whicli of the three reasons assigned by the Apostle, for not being ashamed of the gospel, does he first illustrate and establish P 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 illus- trates and establishes his first reason, that the gos- pel is the power of God to the salvation of every one that believeth. XESS. III.] ON KOMA^S. 15 In other words, the Apostle first describes the deplorable state of mankind, and thus evinces the necessity of the gospel. Having proved the im- possibility of any man, Jew or Gentile, being justi-' fied by his own works, he unfolds the method of justification, through the righteousness of the Lord Jesus Christ, revealed in the gospel, and received by faith. He then discusses the power of the gos- pel, in saving sinners, by exhibiting the benefits which flow from this wonderful method of justify- ing believing sinners, by the perfect righteousness of Jesus Christ.* LESSON m. Q. 1. What may he known of God? v. 20. A. " His eternal power and Godhead." Q. 2. What is meant by his eternal power and Godhead? A. The existence and perfections of God. Q. 3. Can these he seen with our bodily eye ? A. No ; with the bodily eye we can only see ex- ternal objects. The existence and perfections of God are his " invisible things," which can be " clearly seen" only with the mental eye. Q. 4. How long have these invisible things been clearly seen by men ? v. 20. A. From the creation of the world. Q. 5. How has God showed them to men ? A. By his works of creation and providence. * It will be observed, that the Apostle, in stating his rea- sons 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 the guilt and misery of man, and ending with the power of the gospel, in justifying, sanctifying, and saving believing sinners. 16 QUESTIONS [chap, I. Q. 6. May the. perfections of God he understood hy the things he has made ? A. Certainly; for the Apostle affirms it; and David had long before said, "The heavens declare the glory of God, and the firmament showeth his handy work. Day unto day uttereth 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. 7. Why then have mankind been so deplorably ignorant of God ? A. Being, through depravity, disinclined to the true knowledge of God, they neglected the mani- festations which he had made of himself, and thus failed to acquire that knowledge of Him, which they might have gained by a diligent study of his works of creation and of providence. In the same manner human depravity works among men under the light of Divine revelation. They wilfully exclude the light; they neglect read- ing and studying the sacred Scriptures ; and con- sequently remain ignorant of truths, the knowledge of which might easily be obtained. John iii. 19—21. Q. 8. But did not some of the heathen know God? verses 21, 22. A. Men of study and reflection, such as philoso- phers and statesmen, saw the folly and absurdity of idol worship, and the various forms of pagan superstition. Q. 9. What obligation resulted from such know- ledge P A. Those who had attained to this knowledge ought to have disclosed it, and diffused it abroad. They were solemnly bound, not only to abstain from all participation in idol worship, but to pro- test against it, as absurd, wicked, and degrading. They ought to have acknowledged God as the source LESS. III.] ON ROMANS. 17 of all good, and to have worshipped him in a man- ner tliat corresponded with his spiritual nature and glorious perfections. Q. 10. But did the intelligent part of the heathen act in this way ? A. They did not. Philosophers countenanced the prevailing idola- try, and joined with the vulgar in rites by which idols were worshipped; and statesmen and priests upheld the worship of idols as necessary to the support and prosperity of the state. Q. 11. What conclusion does the Apostle draw from this irrational conduct ? v. 20. A. He justly infers from it, that those who acted thus were "without excuse." Q. 12. How are we to understand the close of V. 211 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 reasonings in re- gard to the worship of God, their minds became darkened. Q. 13. What resulted from this darkness in their understanding? v. 22. A. " They became fools." Q. 14. Did the heathen philosophers boast of their wisdom ? A. They were proud and arrogant in their pre- tensions. Relying on their own reason, as suffi- cient to guide them in religious matters, they de- spised the gospel of Christ, which exposed their ignorance and folly, and demanded the obedience of humble faith. Q. 1 5. What proofs of folly did these pretenders to vjisdom give ? v. 23. A. They changed the glory of the incorruptible b2 2 18 QUESTIONS [chap. 1. God into an image made like to corruptible man. and to birds, and four-footed beasts, and creeping things. Q. 16. Who were guilty of this stupid and wicked forty? A. Statesmen and philosophers. The former instituted the worship of idols, and made such base and false representations of God; the latter knew the folly of such images and wor- ship ; but, through fear of avowing the truth, or for the gratification of their vile and lascivious passions, they participated in all the debasing and filthy rites of idol worship. Q. 17. How were these wicked men punished? verses 24 — 28. A. They were given up to uncleanness, to vile affections, and to a reprobate mind. Q. 18. What may we learn from this portion of God's holy word ? A. We may learn from it, — 1. that God punishes one sin by others ; — 2. that it is a dreadful thing to be delivered up to the unrestrained workings of a de- praved heart; — 3. and that we should forsake all sin, lest God, in anger, abandon us to our own wicked- ness. Q. 19. Is the picture of heathen vices drawn by the Apostle in verses 27 — 31 correct? A. It has, by divines, been proved to be correct, by quotations from heathen writers ; and it is proved to be just, by the testimony of missionaries now residing among heathen nations. Q. 20. How may the original word translated *^Judg>nent'" of Gocl, iti v. 32, be rendered? A. It may be rendered " the law" of God ; it re- fers to both parts of the law, preceptive and penal. -- Q. 21. What are we taught by v. 32 ] A. We are taught by this verse, that many of the heathen knew the law of God prohibited the crimes LESS. IV.] ON ROMANS. 10 specified in the preceding verses, and that it de- nounced against them a terrible punishment, here denominated death,- and yet they were so aban- doned to wickedness, that they not only committed these crimes, but incited others to commit them. LESSON IV. ROMANS II. Q. 1. What is the design of the sacred writer in this chapter ? 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 necessary to their salvation, as it is to the salvation of the rest of mankind. Q. 2. Does he immediately disclose his design ? A. No; he prepares the way, in the first part of the chapter, for turning his argument directly upon the Jews. Q. 3. How is this done ? A. The Apostle first lays down certain princi- ples applicable alike to all men ; and then applies them directly and expressly to the Jews. Q. 4. What proof can be offered that these princi' pies are alike applicable to all men ? A. 1st, their general nature; and 2d, the phrase with which the Apostle commences his statement, " Whosoever thou art that judgest;" show, that his intention was, by laying down principles of univer- sal application, to prepare the way for approach- ing the Jews; 3d, besides, the Apostle, in the 9th and lOih verses, applies his principles to both Jews and Gentiles; and in verses 11 — 16, he proceeds 20 QUESTIONS [chap. H. to justify the application 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. Q. 5. What is the first principle asserted hy Paul? V. 1. A. Every man of every nation, who condemns others for their sins, and yet commits the same sins, condemns himself, and is utterly inexcusable. Q. 6. What is the Apostle's second principle ? V. 2. A. The judgment of God against sinners is ac- cording to truth. Q. 7. What is meant hy the phrase " according to truth ?" A. It means that the judgment of God is perfectly just, corresponding with facts, and the character and demerit of every man. Q. 8. How do vje know this ? A. We are assured of it by the perfections of God. He is perfectly acquainted with the motives and actions of all men; He is perfectly just; He can never pronounce an erroneous judgment, through ignorance, inadvertence, fear, or favour. Q. 9. What is the third principle ? v. 3. A. That the man who commits the sins which he condemns in others, shall not escape the judg- ment of God. Q. 10. How is the indulgence of such expectations to he accounted for ? A. They 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. 11. W hat is the fourth principle ? v. 4. A. The goodness of God in sparing sinners and bestowing unmerited favours on them, is designed to lead them to repentance. LESS. IV.] ON ROMANS. 21 Q. 12. What is meant hy the phrase, " Or dt' spisest thou the riches of his goodness, ^c. ?" v. 4. A. When sinners are not led to repentance by Divine goodness and mercy, but take encourage- ment from them to persevere in an evil course, as if delay of punishment authorized them to expect escape from it, they pervert and despise the good- ness and forbearance of God. Q. 13. What will he the result of such ungrateful and criminal conduct ? v. 5. A. The consequences of such perverse and wicked conduct will be dreadful. Impenitent sin- ners will augment their guilt, and increase their punishment, or, in the Apostle's words, " treasure up wrath against the day of wrath." Q. 14. What is the fifth principle ? v. 6. A. "God will render unto every man according to his deeds." Q. 15. Does the Apostle mean hy the deeds of men, only their external actions ? A. By no means. The quality of actions is de- termined by the motive from which they take their rise. See 1 Cor. xiii. 1 — 3. Q. 16. Who will obtain eternal life? v. 7. A. They " who seek for glory, honour, and im- mortality," and persevere in well doing. Q. 17. On whom will he infiictcd '^indignation and wrath .?" v. 8. A. On " them that are contentious and do not obey the truth, but obey unrighteousness." Q. 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 he crucified is the sum and substance of the gospel, and faith in 22 QUESTIONS [chap. II him is the great duty incumbent on those who hear the gospel. "This is his commandment, that we should believe in the name of his Son Jesus Christ." 1 John iii. 23. Q. 20. Will Jew and Gentile, Christian and Hea- then, be judged impartially, according to their works? verse 11. A. Undoubtedly; for God is no respecter of persons. Q. 21. How is the phrase, *'■ there is no respect 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 sickness ; if he send his gospel to one nation and withhold it from another; if he convert a profligate sinner, while he leaves his moral and amiable neighbour under the influence of a proud, unbelieving spirit; none have a right to complain; he treats no man unjustly. Q. 22. What then is meant by the phrase ? A. It means that God will, in the day of judg- ment, deal with every man according to his works, without any undue regard to his external circum- stances. He will not save a Jew merely because he is a Jew, nor will he punish a Gentile, merely because he is a Gentile. He will punish an unbelieving Christian, as well as a wicked heathen ; he will deliver up to misery pagan transgressors, not be- cause 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- ness," wherever he may live, and to whatever nation he may belong. Acts x. 34, 35. LESS, v.] ON ROMANS, 23 LESSON V. Q. 1. How are we to understand the I2th verse? Are any destitute of all law ? A. The Apostle means, that, although Gentiles 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 in- scribed on their hearts, by the finger of their Crea- tor; and this is proved, by the workings of their conscience, which approves their conduct, when they do right, and condemns them, when they do wrong. See verses 14, 15. Q. 2. Will God condemn any without regard to law 7 A. By no means; the Apostle means that the sentence of condemnation, that will be passed on the Gentiles in the day of judgment, will be regu- lated, 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 ap- plication of the latter. Q. 3. How is the I6th verse to be connected ? A. With the 12th verse ; from which it is sepa- rate by verses 13 — 15, inserted between them, by a parenthesis, and designed to explain and establish the truth asserted in the 12th verse. Q. 4. What secrets of men will God judge ? A. The secret transactions which they have carefully concealed from the eyes of others and all the secrets of their hearts. Q. 5. Who will be tlie Judge ? A. Jesus Christ. See Acts xvii. 31. Q. 6. W^hat is the meaning of the phrase, " ac- cording to my gospel .?" 24 QUESTIONS [chap. II. A. We are not to understand by it, that all man- kind will be judged by the gospel; but that the gospel tells us there will be a day of judgment, and teaches us the principles that will govern the proceedings of that eventful day, and who will be the judge. Q. 7. What remark is to he made in regard to the \lth verse? A. There the Apostle begins to apply the prin- ciples he had laid down, to the case of the Jews, and addresses them expressly. Q. 8. Of what did the Jews boast ? A. They boasted of their knowledge, of their privileges, and of their relation to God. vs. 17-20. Q. 9. Did they act up to their privileges ? A. They did not. Instead of acting up to their privileges, by keep- ing the law, they shamefully violated it, and com- mitted gross sins, which they condemned in the Gentiles. So far from honouring God, in the view of the Gentile nations among whom they lived, they dishonoured him in their eyes, by their im- moral and profligate conduct. See verses 21 — 24. Q. 10. What was circumcision? A. Circumcision was a visible sign applied to the Jews ; as a seal of the covenant made with Abraham and his descendants, to confirm the pro- mises 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. 11. Who deHved profit from circumcision? 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 dangerous error. By disregarding the duties of the covenant, they deprived themselves of its benefits, and rend- ered circumcision of no avail. LESS, v.] ON ROMANS. 26 Q. 12. What were the duties of the covenant? A. The command of God to Abraham was this : " Walk thou before me, and be thou perfect." 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. Q. 13. What is meant by the " uncircumcision" in verse 261 A. The Apostle means uncircumcised persons. Q. 14. Suppose an uncircumcised person had kept the law, would he have been rejected of God for the want of this outward sign P verse 26. A. The Apostle tells us his uncircumcision would have been counted for circumcision ; that is, such a Gentile would have been treated as if he had been a circumcised Jew. Q. 15. How is the 27th verse to be understood P A. By "uncircumcision which 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 advantages and en- joyment of the light of Divine revelation, violated the law of God, and broke the covenant which he wore in his flesh. Q. 16. What distinction is made in verses 23, and 29 1 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 privi- leges and the honour of God's covenant people, ought to be, obedient to his holy law. He distin- guishes, too, between circumcision in the flesh, and circumcision of the heart. [A Jew renewed and sanctified, holy and devout, C 26 QUESTIONS [chap. HI. circumcised in his heart, by the Spirit, fulfils the obligations of the covenant, and acts up to the im- port of its seal, which he wears in his flesh. Such a Jew, however regarded by men, who look on the outward appearances, shall be approved and hon- oured by God.] Q. 17. What may we learn from this chapter ? A. We may learn from it that we must not de- pend on our external privileges, but endeavour carefully and diligently to improve them, to the great purposes for which they are given. Unless we repent and believe we cannot be saved. With- out repentance and faith, privileges will only serve to bring upon us the heavier punishment. Neither descent from pious parents, nor baptism, nor pious education, nor upright 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 re- main destitute of regenerating grace, and do not put our trust in the merits of our Redeemer, we must perish. LESSON VI. ROMANS III. ' Q. 1. What do you find in verses 1 — 4 ? A. Several objections answered. Q. 2. What is the first objection P verse 1. A. The first objeciion is this, that if the preced- ing doctrine be true, the Jews had no advantage over the Gentiles. Q. .3. How is the objection answered? verse 2. A. The Apostle asserts that they had many advantages, but specifies as the chief, that they were entrusted with the oracles of God. LESS. VI.] ON ROMANS. 27 [The Jews had been selected by God as his pecu- liar people. Among them he had established his worship; to them he had sent his prophets to in- struct them ; and to them were committed his in- spired Scriptures ; which taught them his will, con- tained many invaluable promises, and showed them the way of salvation, through the promised Messiah. These were great advantages, and ren- dered their condition far superior to that of the un- instructed Gentiles.] Q. 4. What is the second objection ? verse 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. TheApostle affirms the truth and faithfulness of God in the strongest manner. [The promises of God are faithful and will be accomplished. His covenant had been established with thousands in every age among the descend- ants of Abraham in past generations; and now, although the Jewish people rejected the counsel of God against themselves, yet the covenant was es- tablished with multitudes of Gentile Christians, who by faith in Christ became the spiritual seed of the great Patriarch ; and hereafter the Jews themselves will turn unto the Lord, and be rein- stated in the enjoyment of covenant privileges; so all Israel will be saved.] Q. 6. What should be held as a first principle? verse 4. A. The truth and faithfulness of God should be held as a first principle. [Men may prove treacherous, and utterly disap- point our expectations; but God is true, he can never deceive or disappoint those who rely on his promises. Kis word is a rock, which cannot be 28 QUESTIONS [chap. III. overthrown ; and, like the mountains around Jeru- salem, is an impregnable defence to those who confide in it.] Q. 7. Who has testified to the truth of God ? v. 4. A. David, whom Paul quotes, confessed and recorded his sins, to justify God in the calamities 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 ? verse 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 glory to him. Q. 9. How is this objection answered? verse 6. A. The Apostle expresses his abhorrence of 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 right V [He can do no wrong. What he does must be right. If he punish an offence, it is certain it de- serves to be punished. Were it not so, he would be unqualified to govern and judge the world.] Q. 10. Is the same objection further pressed in the nth verse ? 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 7 and insinuates, what some asserted the Apostles really taught, that the correct conclusion from their doctrine, was the maxim, " Let us do evil, that good may come." Q. 11. What reply does the sacred writer give? verse 8. A. It is short. He repels the assertion as a foul LESS. VI.] ON ROMANS. 29 slander on himself and all his fellow Apostles, 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 foresees all sins, and knows how to overrule them for his own glory, di' minish the guilt of transgressors ? A. It cannot lessen the guilt of sin, in the small- est 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- fying his wicked passions, and, as far as he can, is dishonouring God. The Jews were prompted by their love of worldly power, and honour, and other evil motives, when they crucified the Re- deemer. Infinite wisdom and mercy designed that awful event for the salvation of the world. It was pregnant with unutterable blessings to mankind; yet the sin of the Jews was of unparalleled guilt, and brought on them and on their children ages of misery and woe.] Q. 13. What is the meaning of the question in the 9th verse, " What then ? are vje better than they ?" A. The Apostle had just spoken of the advan- tages of the Jews, and the question is founded on the advantages possessed by that favoured people. He says, " we have been greatly distinguished above all people. God has taken us into covenant with himself, and impressed on our flesh the seal of his covenant. He has committed to us his in- spired oracles and given us many and great pro- mises ; and are we not better than Gentiles to whom he has denied these privileges! Have we not a better opportunity of being justified by our good conduct V Q. 14. What answer is given to this question? verse 9. A. The Apostle replies, "No, in no wise." It is as impossible for us Jews, with all our superior c2 30 QUESTIONS [chap. HI. advantages, to be justified by our own doings, 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 sinners, and, of course, it follows, that all are under con- demnation. Q. 15. What is the design of the quotations con- tained in verses 10 — 18 ] A. Those quotations taken from the Jewish Scriptures, the Old Testament, are intended as a further confirmation of the truth already establish- ed by Paul, the universal depravity of mankind. Q. 16. But do they attest this deplorable fact ? A. They do ; for it is manifest from the con- nection of the first quotation, in the 14th 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 that did understand and seek God." Mark the survey; it is universal, overall mankind. The judgment pronounced is of equal extent. What is itl " They are all gone aside, they are all together become filthy: there is none that doeth good; no, not one." Q. 17. But will the other quotations apply to all •nien P May it be said of all men, " Whose mouth is full of cursing and bitterness ,- their feet are swift to shed blood P^^ 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 native depravity the restraints of his providence and of his grace. [Many among the Jews were, and multitudes among Christian nations, have been, lovely pat- terns of piety and benevolence. But for their LESS. VI.] ON ROMANS. 31 characters they were indebted, not to the prompt- ings of their natural dispositions, but to the sove- reign 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 be assigned to the term *^ law,^* in the \9th 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 application of the moral law, as the rule of judgment; it seems proper to regard the term as designating the moral law, whether written on the heart, or written in the Scriptures. The quotations are to be considered as the language of the law, pronouncing its judgment on ail who are under the law; and especially on the Jews, who had been favoured with God's revealed will. Thus every mouth is stopped, and all the world becomes guilty before God.] Q. 19. What conclusion does the Apostle draw from his preceding reasoning ? verse 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 wrath of God," which " is revealed from heaven against all ungodliness and unrighteousness of men ;" the Apostle draws this, as the legitimate conclusion, " that by the deeds of the law there shall no flesh be justified" in his sight. Q. 20. What is meant by the word ^^Jiesh** in the fiOth verse ? A. It signifies "man:" no man "shall be justi- fied in his sight." Q. 21. What additional proof does the sacred wri' icr subjoin, to show that, by the deeds of the law, no man can be justified ? A. The Apostle subjoins this irresistible reason, 33 QUESTIONS [chap. III. " for by the law is the knowleage of sin." The law which convinces men that they are sinners, guilty before God, and under his curse, certainly cannot, on the footing of their own doings, justify them, that is, pronounce them just; or, in other words, affirm what is manifestly false in fact, that they have fulfilled all its requirements. Q. 22. What practical lesson may we learn from the preceding portion of this epistle ? A. A lesson of deep humiliation may be learned from it. Human nature has lost its original 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 mournful ! for it was drawn by the pencil of inspiration. 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 desert, let us with penitence and in faith, earnestly implore forgiving mercy, through Jesus Christ, our Lord. LESSON VIL ROMANS III. Q. 1. On what does the Apostle now enter ? A. The Apostle, having finished the illustration and confirmation of the third reason, now begins the illustration and confirmation of his second rea- son, why he was not ashamed of the gospel. He had proved the deplorable state of all mankind by nature ; he had clearly evinced that both Jews and LESS. VII.] ON ROMANS. 33 Gentiles stood convicted, by the law, as sinners ; and he had subverted every hope of obtaining jus- tification and life, by personal obedience to the law. Thus he had conclusively shown the neces- sity of some other method of justification ; and the 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, being wit- nessed by the law and the prophets : even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe." Q. 2. What is meant by " the righteousness of God,'^ in the 2lst verse? A. It means the righteousness of Christ, by which sinners are justified. [This phrase occurred before in chap. i. 17; it was explained as signifying that righteousness of Christ by which believers are justified ; and refer- ence was had to this verse and the following, as clearly determining the meaning of the inspired writer. They do, we think, plainly fix the significa- tion of the phrase ; for the righteousness spoken of is characterized in such a way that its meaning cannot be easily mistaken. It is not only denomi- nated the righteousness of God, but described as the righteousness of God without the law; as wit- nessed by the law and the prophets ; as the right- eousness of God, which is by faith of Jesus Christ; as the righteousness of God which is unto all and upon all them that believe ; as covering them as with a robe ; as being necessary alike to all, for this reason that "all have sinned and come short of the glory of God ;" and as the ground of our jus- tification. See verses 24, 25. Now, what right- e^iusness can this be, thus characterized, but the righteousness of the Lord Jesus Christ, which is 3 34 QUESTIONS [chap. III. "unto all and upon all," that is, imputed to all "them that believer']* Q. 3. What is meant by the words " without the lawT in the "Zlst verse? A. They are rightly connected with the right- eousness of God, to show that the Apostle means a righteousness not constituted by the 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 import of the concluding clause, in verse 22, "for there is no difference ?^^ A. It is intended to confirm what was said be- fore 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; because all are sinners, and therefore, none of our race can be justified and saved, except by this righteousness. Q. 5. What 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 this import 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 dif- ference : for all have sinned and come short of the * By imputed righteousness and imputed sin. we do not mean a transfer of character or actions ; wliich is absurd : but onlv that the guilt of our eins was so charged to Christ tliat he had to endure their pufljshment; and tiiai his righteousness is so Bet to our account, that we receive the benefits of it, and ate esteemed and treated as if we were rii'hteous. LESS. VII.] ON ROMANS. 35 glory of God ;" be read to advantage, as forming a parenthesis ? A. Were they placed in a parenthesis, the read- ing would be accompanied with this advantage, that the connection of the 24th verse with the words, " all them that believe," 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 "freely;" that is, without regard to personal merit in them; secondly that they are justified "by his (God's) grace ;" and, thirdly, that they are justified through the Redemption that is in Christ Jesus.] Q. 8. What is the meaning of the word " redemp- tion ? A. Its proper meaning, is deliverance by the payment of a ransom-price ; and this is its mean- ing here. [Christ redeemed his people, by paying an in- finite price. "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for (in the place of) many." Matt. 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 tra- dition 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 bodv, and in your spirit, which are God's." 1 Cor. vi. 20.] Q. 9. How may the 'Zbth and 26th verses be re- garded ? 36 QUESTIONS [chap. III. 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 26ih verses, he explains it more at large, in connection with its end. Q. 1 0. What ideas are stated in these verses ? A. Several ideas a're presented. Q. 11. What is the first? A. The first idea is, that Jesus Christ is a "pro- pitiation." Q. 12. What is the import 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 in his blood." His sacrifice can procure reconciliation only to those who believe. Q. 14. Why is the efficacy of Chrisfs sacrifice 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. 11; Heb. ix. 22. So the efficacy of the Redeemer's sacrifice is attributed to his blood; not to exclude his other suffisrings, for they were all necessary and propitiatory. When his blood was shed, and he expired on the cross, his sacrifice was fiinished; and, on this account, its efficacy is, with propriety, ascribed to his blood, the shedding of which completed his sufferings and finished his sacrifice. Q. 15. 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 LESS. VIII.] ON ROMANS. 37 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 crucified;" it is done in the sacred Scrip- tures, in which are recorded the life and 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 trans- action. It was " to declare his righteousness for the remission of sins that are past, through the forbearance of God." Q 18. What is meant hy the words ^^ his right' eousness" in verses 25 and 26 ? A. The righteousness of Christ by which sinners are justified. [If the same signification be assigned to these words, that has been assigned all along to the cor- responding phrase, "the righteousness of God;" it will give a good meaning to these verses, and ac- cord well with the scope and design of the Apostle. His aim throughout this epistle is, to exhibit the glorious righteousness which God has provided for the justification of sinners; and, therefore, the prevalent signification of the phrase should not be relinquished without a cogent reason.] LESSON VIII. Q. 1. What is the meaning of the clause '^for the remission of siyis that are past, through the forbear- ance of God ? " A. It refers to the sins of ancient believers, which by God's mercy M^ere not punished, but forgiven. [Before the advent of Christ, and before the of- D 38 QUESTIONS [chap. III. fering of his propitiatory sacrifice, God had, in an- ticipation of this appointed transaction, exercised patience and forbearance, in his dealings with our race ; and had actually remitted the sins of be- lievers among the descendants of Abraham, as well as the sins of believers who lived before that pa- triarch ; but the ground of his conduct had not been fully revealed, and consequently was not distinctly known. When Christ came, and suffered, and died, and wrought out his finished and glorious righteousness, then it became apparent that the conduct of God had been consistent with the hon- our of his moral government and the claims of his justice. "Sins past," therefore, means the sins of ancient believers from the beginning of the world. The correctness of this interpretation is confirmed by what is said in the epistle to the Hebrews, "And for this cause he is the Mediator of the New Testa- ment, that by means of death for the redemption of the transgressions that were under the first tes- tament, they which are called might receive the promise of eternal inheritance." Heb. ix. 15.] Q. 2. What is the fifth idea? A. The fifth idea presented in these verses is another view of the end, for which God declares or exhibits his righteousness, "at this time," under the new dispensation; namely, "that he might be just" or appear just, "and the justifier of him which believeth in Jesus." Q. 3. Is this end accomplished by this exhibition ? A. Certainly it is. [When the righteousness of Jesus Christ is duly considered; when we reflect that he rendered an ample satisfaction to Divine justice for sin, and by his perfect obedience unto death magnified the law and made it honourable, having fulfilled all its re- quirements ; when we consider that this spotless, this glorious robe of righteousness is thrown LESS. VIII.] ON ROMANS. 39 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 ;" Fhil. iii. 9; can we entertain a doubt that God is just, when he pardons sins thus atoned for, and receives to his favour, and entitles to eternal life, ail who are by faith invested with this immaculate robe of righteousness 1] Q. 4. Was this method of justijication unknown before the coming 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 redemption by the promised Messiah. [In verse 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, and righteousness of the Redeemer. " To him," says Peter, " give all the prophets witness, that through his name whosoever belie veth in him shall receive remission of sins." Acts X. 43. " Ought not Christ," said the Re- deemer himself to two of his disciples, " to have suffered these things, and to enter into his glory 1 And beginning at Moses and all the prophets, he expounded unto them, in all the Scriptures, the things concerning himself." Luke xxiv. 26, 27.] Q. 5. If Jesus Christ purchased our salvation, paid to divi?ie justice the price required for the forgive- ness of our sins, and ivrought the righteousness by which we are justified ,- how is justification of free grace? 40 QUESTIONS [chap. III. 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 satisfied.'* 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. 6. Do the tnediation and luorh of Chnst diminish at all the grace displayed in our Justijica- tion ? 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 ever- lasting life." John iii. 16. " God commendeth his love toward us, in that while we were yet sin- ners, Christ died for us." Chap. v. 8. See 1 John iii. 9. [A higher demonstration of Divine love than the gift of God's Son to die for sinners, could not pos- sibly 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, in its develop- ment, in its application, and in its fA^nsummation.] Q. 7. Does this method of justification take away everi/ grouiid of boasting from believers ? A. This method of justification by free grace, or by the gospel, called by the Apostle in the 27th verse, " the law of faith," which requires not works, but only faith, that is a thankful acceptance 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 be- liever an infinite debtor to sovereign mercy. [Had justification been attainable, wholly, or in part, by the law of works, by personal obedience, LESS. VIII.] ON ROMANS. 41 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. 8. What is the conclusion of the inspired wri- ter, in the 28th verse, from all his preceding reason- ing? A. His conclusion is this: "that a man is justi- fied by faith, without the deeds of the law." [His conclusion rests on two grounds ; first, all men are sinners, under the curse of the law, and utterly unable to deliver themselves from guilt and misery; secondly, the method of justification which God proposes through the righteousness of Christ, is so perfectly gratuitous, that it admits of no claim of merit on the sinner's part. It is all grace.] Q. 9. 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 water of life freely." Rev. xxii. 17. [God is the God of the 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 com- mand and the same promise to all: "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts xvi. 31.] Q. 10. What objection does the sacred toriter art' swer in the 3 l.s^ verse ? A. The objection is, that faith makes void the law. [The gospel teaches us that God justifies believ- ing sinners, without any regard to their works. To this gratuitous plan of salvation it is commonly objected, that it is subversive of the moral law : for if we can be saved by the righteousness of Christ, where, it is asked, is the necessity or use d2 42 QUESTIONS [chap. III. of our personal obedience 1 Such was the objec- tion urged against the Apostle's doctrine.] Q. 11. Is there 0771/ ground for this objection to the gospel plan of salvation ? A. The objection is groundless ; for to use the language of Paul, instead of making "void the law through faith, we establish the law." [The necessity of a gratuitous method of justifi- cation 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 been a law given, that could have given life, verily, righteousness should have been by the law." But the law of God was so extensive in its requirements, and so severe in its penalty, that fallen man had become utterly unable to sa- tisfy the one, or to fulfil the other; so that it was impossible for a sinner to be justified by his per- sonal obedience. In these deplorable circumstan- ces, infinite wisdom devised a way by which a be- lieving sinner can be justified consistently with the honour of the Divine law; for Christ, as the sub- stitute of his people, endured the penalty, and ful- filled 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 magni- fied and made honourable by the obedience of this infinitely glorious person. Besides, it is to be re- membered, that, while believers are set free from the obligation of yielding perfect obedience as the "condition of life," they are bound to obey the law as a "rule of life;" and actually are enabled, by the grace of Christ, to present to God as an offer- ing of gratitude for their redemption, a sincere, af- fectionate, and growing obedience to his holy law.] Q. 12. What lesson may he derived from this par- Hon of the chapter ? A. We are taught by it a lesson of admiration LESS. IX.] ON ROMANS. 43 and of gratitude : of admiration at the infinite wisdom of God which could find out a plan for saving a lost M^orld, 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 fully all the demands of the one, and to shed around the other the highest glory; and oi 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 suf- ferings, and his shameful death ; so that the vilest of sinners may, by faith participate in the un- searchable riches of his grace, and rise to the en- joyment of unfading and everlasting glory. LESSON IX. ROMANS IV. Q. 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 justifi- cation, derived from the case of Abraham. Q. 3. Hoiv is the phrase " as pertaining to the fiesh," to be connected? verse 1. A. It is to be connected, not with "our father," but with the words " hath found." Ambiguity would be removed from the verse, if it were ren- dered, as the original requires, thus ; " What shall we then say that Abraham our father hath found, as pertaining to the flesh 1" Q. 4. What is the meaning of the phrase, "as per' tuining to the flesh .?" 44 QUESTIONS [chap. IV. A. It refers to the external advantages and per- sonal obedience of Abraham. Q. 5. What is the Jewish objection in this verse ? A. The objection is, that Abraham was not jus- tified in the way affirmed by Paul, but by his works and circumcision. Q. 6. Does the Apostle admit the objection as true ? verse 2. A. He denies the truth of it, and proves it to be false from the testimony of Scripture. Q. 7. If Abraham had been justified by works, what consequence would have followed ? verse 2. A. It would have followed, that Abraham had ground for boasting, and claiming the reward as a debt due to his services. Q. 8. Had Abraham such a claim ? verse 2. A. No ; he had no right to boast before God. Q. 9. What proof of this fact is offered by the sacred writer ? verse 3. A. The testimony of Scripture, which says, "Abraham believed God, and it was counted unto him for righteousness." Q. 10. Whose reward is of debt ? verse 4. A. Were a man justified for his own obedience or works, his reward would be of debt; for he would receive the reward as due by promise to his works. Q. 11. What is the reward of a man who is justi- fied by faith? verse 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 works; 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 de- LESS. IX.] ON ROMANS. 45 pendence on his personal obedience, and relies en- tirely on the merits of Christ for justification. Q. 13. How is the believer considered by God, when he justifies him ? verse 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. 14. Are justification by works, and justification by faith opposite? verses 4 and 5. A. They are entirely opposite ; the one being 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 unmerited favour. Q. 15. Has any man ever been justified by works ? A. No mere man was ever justified by works; because all men are sinners, and have utterly failed in their obedience to the law. Q. 16. What does the law require in order to jus- tification P A. The law requires, in order to justification, perfect and unsinning obedience to all its precepts, 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 them." Q. 17. How is faith counted for righteousness? A. Not as an act; for then we should be justi- fied by a work, contrary to the Apostle's doctrine, who affirms that we are "justified by faith, without the deeds of the law;" and that "by the deeds of the law, no flesh shall be justified in his sight." Q. 18. But may not faith, as a work, be excepted. 46 QUESTIONS [chap. IV. and he graciously accepted in place of perfect obedi- ence ? 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 personal obedience, Q. 19. What is the true gi-ound of a 'believer's justification ? A. The true ground of a believer's justification, 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. Q. 1 . 75 thh righteousness imputed to believers P 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. Q. 2. What texts may he cited to prove this truth P A. A great multitude ; particularly the follow- ing : Chap. iii. 21—26 ; v. 1, 9, 10, 19, 21 ; vi. 2.3 ; viii. 1—4; X. 3, 4, 5—10. 1 Cor. i. 30. Phil. iii. 8, 9. Gal. ii. 1.5—21. Q. 3. If the righteousness of Christ is the true ground of a believer'' s justification, how is faith counted to him for righteousness ? A. Faith unites The soul tc 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 ofiered righteousness: and thus it is reckoned to the believer for right- LESS. X.] ON ROMANS. 47 eousness; because it secures to him the Re- deemer's righteousness, Q. 4. Hoiv may this he iUusfrated by a reference to human 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 mer- chant 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 righteousness ; because it secures to a believer the righteousness of Christ. In this manner, those texts which speak of the righteousness and mediatorial work of Jesus Christ as the spring of all saving blessings, and those which speak of faith as our righteousness, perfectly harmonize. We are said to be justified hy faith, but never for faith. But, on the other hand, the sacred Scripture denominates the blood of Christ the price of our redemption. Q. 5. Had Abraham'' s faith respect to Christ? A. The faith of this illustrious Patriarch cer- tainly had respect to Jesus Christ. There is, and can be, but one way of justification for fallen men ; and this way was, from the beginning, taught to the church. [It was taught by the first promise, by sacrifices, by types and ceremonies, predictions and pro- mises. Besides traditional knowledge, Abraham enjoyed the light of particular communications made to himself. The promise was given to him, that in him and in his seed should all the families of the earth be blessed. "Your father Abraham," said the Redeemer, " rejoiced to see my day: and he saw it, and was glad." John viii. 56. The Pa- triarch doubtless expected to obtain mercy from God through that glorious one who was to descend 48 QUESTIONS [chap. IV. from his loins, and to diffuse his blessings over all the world. Hence his faith "was counted unto him for righteousness:" he, by faith embraced the righteousness of the coming Saviour; and it was imputed, reckoned, to him as his own.] Q. 6. To whose testimony does Paul appeal in support of his doctrine? verses 6, 7, and 8. A. To that of David. Q. 7. Does David teach the same doctrine which Paul taught P A. Yes ; he teaches justification by faith, with- out works. Q. 8. Does he describe the blessedness of the man unto whom the Lord imputes righteousness without works? verses 6 — 8. A. Yes ; he teaches it in the following words : "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." Q. 9. What is meant by the phrase^ " will not im- pute sin." A. It means not charging it to the sinner, so as to exact punishment; or remitting the punishment, and forgiving the guil.t of sin. Q. 10. Can this be done without imputing right' eousness to the sinner ? A. Sin is pardoned on the ground of the right- eousness of Christ, imputed to the believer by God, and received by faith. The blessings of justifica- tion are inseparable. A sinner cannot be forgiven, unless he be justified, that is pronounced righteous, and entitled to all the blessings connected with a justified state; consequently, when David says, " Blessed is the man to whom the Lord will not impute sin," it is in efiect saying, " Blessed is the man to whom the Lord imputeth righteousness without works." Such is the judgment of an in- spired Apostle. LESS. X.] ON ROMANS. 49 Q. 11. 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 pre- ceding chapter, that believing Gentiles are justified in the same way in which Jewish believers were justified ; or, in other words, that the former parti- cipate with the latter in the blessedness of having righteousness without works imputed unto them. Q. 12. How does the Apostle establish this point ? A. By several proofs. Q. 13. What is the first? verse 10. A. The first proof is drawn from the fact, that Abraham was justified by faith, before he was cir- cumcised; and consequently it follows, that Gen- tiles can be justified by faith, while uncircumcised: 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. 14. What is the second proof ? vs. 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 difierent method of justification, but for the very purpose of constituting him father of all believers, whether circumcised or not; and securing to them the imputation of righteousness, or gratuitous jus- tification, through the righteousness of Christ im- puted to them, verses 11, 12. Q. 15. Did circumcision seal to Abraham the fact of his being a believer? verse 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 im- 4 E 60 QUESTIONS [ciIAr. IV putation of Christ's righteousness received b)'' faith was chief. Q. 16. How did Abraham become the father of all believers? verses 11, 12. A. He became the father of all believers, not merely by being held \ip 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. 17. What is meant by the term '' heir^* in verse 131 A. An heir is one who receives an inheritance 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, consti- tute an inheritance. Q. 18. Was a promised to Abraham that he should be heir to the world P A. No promise, in so many words, can be found on record; but the promises recorded are equiva- lent. [In Gen. xii. 2, 3, we find this promise, "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 families of the earth be blessed." In Gen. xv. 5, it is written, "And he brought him forth abroad, and said, I>ook now to- ward 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, be- hold, rny covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any mora be called Abram, but thy name shall be LESS. XI.] ON KOMANS. 5l Abraham ; for a father of many nations have I made thee. And I will make thee exceeding fruit- ful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting cove- nant, to be a God unto thee, and to thy seed after thee." Now, it has been already seen, that the seed promised to Abraham comprehends all be- lievers, as well as his natural descendants; and as we are assured that "the meek shall inherit the earth;" (Psa. xxxvii. 11;) and it is predicted by Daniel, (ch. vii. 27,) that " the kingdom and do- minion, 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. 1. How did Abraham receive this great prO' Tiiise? verse 13. A. This promise was received, the Apostle in- forms us, not through the law, that is, on condition of fulfilling any law known to the Patriarch, 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 in their suc- cessive generations. This finished and glorious righteousness is the ground of every gracious pro- mise which was ever given to fallen man. 52 QUESTIONS [chap. IV, Q. 2. What does this verse prove ? verse 13. A. It is a furiher confirmation of the truth as- serted in the 10th and 11th verses, that Abraham was constituted father of all believers, for the pur- pose of securing to them justification by faith, through the righteousness of Christ imputed to them. Q. 3. What is the meaning of the phrase, in the next (14) verse, " they which are of the law ."" A. The phrase, '• they which are of the law," should be rendered '• they which are of law." It means those who depend on their works or per- sonal obedience to law. Q. 4. What would follow, if such vjere heirs? A. If such were heirs; if the blessing of justi- fication 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 sinners; and further, that the promise is made of none eftect; it cannot be fulfilled ; no one can be saved. Q. 5. Why, in that case, can none he saved? Why cannot the promise be fulfilled? verses 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- righteousness by faith cannot be fulfilled; 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 15th verse, " worketh wraih;" it brings punishment; it can never pronounce a sin- ner, on the footing of his own (»bedience, righteous. If there were no law, there would be no transgres- sion ; but there is a law, holy and just; and as this law has been violated, there are multiplied trans- gressions \n be imputed and punished.] Q. 6. What is the result of the Apostle' s reasoning in this chapter? verse 16. LESS. XI.] ON ROMANS. 53 A. The result of his reasoning is, that the pro- mise is of faith, made to all who believe. Q. 7. Why is the promise of faith? verse 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 justifi- cation by faith, might be sure to all the believing seed of Abraham, who is the common father of the believing Jews and Gentiles. Q. 8. Huiv did Abrahant become the father of all believers? verse 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. 9. Did God consider Abraham as the fattier of many nations, or of all believers, as soon as the cove' nant was made ? A. He did, and very justly, on account of his omniscience and omnipotence. [God foresaw all his seed as they would, in suc- cessive generations, come into existence; and he was able to quicken the dead body of the Patriarch, so as to give birth to his promised son, Isaac, and the souls of his seed dead in trespnsses and sins. When, therefore, he spake of those things which were not, as though they were, he spake in a man- ner becoming his omniscience and omnipotence.] Q. 10. What is contained in verses 18 — 21 ] A. A commendation of Abraham's faith. Q. 11. How did the Patriarch ^'against hope be- lieve in hope?" verses 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 ordinary opera- tions of nature, he would have concluded there was no probability of his having a child, and i2 64 QUESTIONS [chap. IV. 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 principles of human calculation, he firmly indulged the delightful hope of becoming what God had promised to make him, " a father of many nations." Q. 12. How does faith honour God? vs. 20, 21. A. Faith credits the testimony, confides in the power, relies on the mercy, and accepts the gra- cious offers of God; and thus it honours him. Q. 13. Does the imputation of inghteousness de- pend on the strength of a sinner^ s faith ? verses 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 righteousness depends on the reality^ and not on the strength of our faith. ["Lord, I believe; help thou mine unbelief ;" (Mark ix. 24;) exclaimed the distressed parent who sought the aid of our Saviour. His faith was accepted, and his son was delivered ; the foul spirit was expelled.] Q. 14. Why was the record made that "Abraham believed God, and it was imputed unto him for right- eousness ?" verses 22, 23. A. For our sake, as well as for his sake. " For," as Paul says, " whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the Scrip'tures, might have hope." Rom. xv. 4. The record lays down a general principle, according to which God will deal with sinners, and assures us that if we believe, it will be imputed unto us for right- eousness.* * The word tr:inslatecl imputed, occurs, in one form or an- LESS. XII.] ON ROMANS. 55 Q. 15. Why did Jesus our Lord die ? v. 25. A. He was delivered to death for our ofTences, to make expiation for them. See Isaiah liii. 5; 1 Peter ii. 24. Q. 16. What connedio7i exists between the resur- rection of Christ, and our justification ? 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 expiated. 1 Cor. XV. 17. But when he was raised from the dead, by the glory of the Father, public evidence was given, that his work was finished and accepted as sufficient for our justification. He lives to present to God the virtue of his precious blood which he shed, and as our great High Priest to intercede for us in the Most Holy Place. Heb, ix. 23, 24. Q. 17. 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 gra- cious covenant, which he was pleased to establish with our illustrious father. LESSON xn. BOMANS V. Q. 1. What is contained in this chapter? A. From verses 1 to 11, the Apostle begins hia illustration of the " efficacy" of the gospel, by ex- other, eleven times, in this chapter. Twice it is rendered by the word count; three times, by the word reckon; and six times, by the word impute. It might with propriety, hava been translated, in every place, by the word impute. 56 QUESTIONS [chap. V. hibiting the blessings flowing from justification by faith, intermingled with the grounds of them; and, then, from verse 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 posterity sin and death ; so Christ, by his obedience, communicates to all his people righteousness and life. Q. 2. What is the first blessing of justification mentioned by Paul? verse 1. A. Peace with God. Q. 3. What produced a state of warfare between God and man ? A. Sin produced this dreadful state. While man was holy and obedient, he lived in a delight- ful 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 endea- voured to flee from the presence of God, whom he had oflfended. [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 conduct, 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. "Woe to him that strivelh with his Maker!" Isa. xlv. 9. , Q. 5. How does justification produce peace be- tween God and the sinner ? A. When a sinner is justified, his sins are par- doned, 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 LESS. XII.] ON ROMANS. 57 peace, and for justification its cause, verse 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 Mnjesty 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 ex- ercise of this faith, we are preserved in this de- lightful 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. Q. 8. What is meant hy the glory of God ? v. 2. A. That future state of endless holiness and blessedness, safety and honour, into which God has promised to bring his people. Q. 9. Is m,ore included in jusiijication than the pardon of sins P verses 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 pres- ence 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 condition of primitive Chris- tians? V. 3. A. They were afflicted, persecuted, deprived of their goods, imprisoned, tormented, broken on the wheel, and burnt at the stake. Q. 1 1. Might not the heathen urge their suffering condition, against the doctrine of the sacred writevj that they stood high in favour luith God? A. The heathen no doubt did regard their suf- 58 QUESTIONS [chAP. V. ferings as irreconcilable with the statement that they were children of God. Q. 12. How is this objection miswered by the Apodh P A. Not by denying the fact, or attempting to conceal the painful consequences that resulted from a profession of Christianity, in the midst of ignorant and wicked idolaters. [The fact was well known. But the Apostle V^^as not ashamed of his sufferings for Christ; nor were his fellow Apostles, nor their genuine con- verts. 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 heavenly 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 P v. 3. A. "Tribulation worketh patience;" a submis- sive acquiescence in the will of God, in regard to all trials he may be pleased to appoint. Q. 14. What is the second effect ? verse 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 af- flictions, they obtain new evidence of a change of heart, and of their interest in Christ. Q 15. What is the third effect of tribulation? verse 4. A. Experience produces "hope;" hope of being LESS. XII.] ON ROMANS. 59 the objects of the Divine care and kindness — of being preserved in all future trials and dangers — 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 admitted into heaven at last to rest from all trials and afflictions, tempta- tions and sins, sickness and sorrow, and to live in endless purity and peace, happiness, and glory. Q. 16. What does the Apostle say of the Chris- tian's hope ? verse 5. A. He says, " Hope maketh not ashamed." Q. 17. What does this import P 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 being; it is more valuable than rubies and gems 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 oath of God: (Heb. vi. 17 — 20;) nor ashamed on account of the uncertainty of its being fulfilled ; for as God is able, so it is not to be doubted he is willing to fulfil every expecta- tion warranted by his word. The hope of the Christian will be more than realized. " Beloved, now are we the sons of God, and it doth not yet appear what we shall be : but we know 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 Christianas hope P verse 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 ■)n their minds and heart, He gives them such 60 QUESTIONS [chap. V. views of the truth, as convinces them of the love of God to miserable sinners, and his readmess to be reconciled to them; such peace and tranquillity of mind, and such holy feelings and joy of heart, that they cannot 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 de- lusive feeling, arising from an overheated imagina- tion ? A. That there is a counterfeit joy, and that, by the deceitful working of satan on the imagination, 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 de- nied. 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 known, by its nature, to be true and heavenly, just as the sun is known by its own light. It is accom- panied 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 abase- ment (>f soul on account of sin, such earnest de- sires for purity of heart and life, such elevation above the world, and devotion of soul to God, as well as such joy of heart arising from a sense of his wonderful love, that the source of the commu- nication is known by the work itself. Thus the Holy Spirit bears witness with the spirit of Chris- tians that they are the children of God: thus he LESS. XIII.] ON ROMANS. 61 "seals" them unto the day of redemption, and is the "earnest" of the heavenly inheritance.] LESSON XIII. Q. I. What follows in verses 7 — 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 dis- played in the death of Christ. Q. 2. How does he illust?-afe 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 is worthy of being thus honoured ; but God so loved the world, that he gave his own Son to die for us; when we were utterly unable to deliver ourselves from our miser- able and sinful condition ; while we were yet "sinners," going on in rebellion; not the friends, but the enemies of God, and without any inclina- tion to return to him.] Q. .3. How is the 9th verse connected with the pre- ceding ? A. The 9th 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 justifi- cation 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. 4. What is in the lOth verse P A. The lOih 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 justifi.ed will certainly be realized. F 62 QUESTIONS [chap. V, [Assuredly the wonderful love of God to them, when in a state of enmity, which 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 ail their enemies.] Q. 5. What is expressed in the llth verse ? 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 God is such, that he may Joy in God ; or, as it is in 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. 6. To whom are we indebted for these wonder- ful privileges and blessings P A. We owe all our privileges and blessings to our Lord Jesus Christ; who made atonement for our sins, and effected, by the shedding of his blood, our reconciliation to God. Q. 7. What follows in the next verse? A. The Apostle begins, in the 12th verse, a parallel between Adam and Christ; which being interrupted, by verses 13 — 17, which are justly marked by a parenthesis, is resumed in the 18th verse, and continued to the end of the chapter. Q. 8. Is the comparison one of contrast or of resemblance ? A. It is a comparison by way of resemblance. Q. 9. How can that be proved? A. It appears from the structure of the Apostle's language, but especially from the 14th verse, where Adam is called '• the figure or type of him that was to come," that is Christ. LESS. XIII.] ON ROMANS. 63 [A type represents, in certain points of resem- blance, its antitype. Thus the serpent lifted up by Moses in the wilderness, represented the lifting up of Christ on the cross ; and the sprinkling of the blood of the Paschal lamb, represented the sprink- ling of the blood of " Christ, our passover, slain for us."] Q. 10. In what did the resemblance between Christ and Adam consist ? A. Not in their respective works : for they were not alike, but directly opposite ; the one disobedi- ence, the other obedience. Not in the effects of their respective works ; because they too were di- rectly opposite; the effects of Adam's disobedience being sin and death, but the effects of Christ's obe- dience, righteousness and life. Q. 11. In what then consists the resemblance? A. In the character or relation which they, as public persons, sustained to those who were af- fected by their conduct, and in the mode in which they communicated the effects of their works.* Q. 12. What was the character of Adam ? A. He was not only the natural, but the public, head of his natural posterity. He was their repre- sentative, who acted for them. Q. 13. How could that be, when we were not living to give our consent ? A. Our consent was not necessary. Men, in human society, often represent persons, who did * The comparison, in the parenthesis, may, at first view, seem to be one of contrast: hut, on a close inspection, it is found to be one of comparison. Had the Apostle, in those verses, compared either the nature of the works of Christ and Adam, or the nature of the effects of their works, it ^vould necessarily have been a comparison of contrast; but he only compares the works in re>:pect to influence on those whom each represented: and. in thjs respect, the comparison is one of resemblance, because the influence of each was alike great and estensive, though the influence of Christ's work far transcends that of Adam in power. 64 QUESTIONS [chap. V. not give their consent. God had a sovereign right to appoint Adam, as the federal Head and Repre- sentative of his posterity, just as he had to consti- tute Abraham the father of many nations, and to authorize parents, in many things, to represent and act for their infant children. Q. 14. What character did Christ sustain? A He was the representative Head and Substi- tute of his people. He is called the Mediator and the Surety of the covenant. See Heb. ix. 15; vii. 22. Q. 1-5. Is the word '^man^^ in this verse to he taken hi the sense assigned to it in Gen. i. 27, so as to include Eve? verse 12. A. No; here it is expressly limited to Adam, of whi)m the sacred writer is speaking. See v. 14. Q. 16. What is the signijication of the term ''death?''' verse 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 the punishment of sin: "and death by sin:" and in verse 14, the reign of death over mankind is urged by the inspired writer, as a proof that sin had been imputed before the time of Moses. In chap. vi. 23, death is expressly called the " wages" of 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 sig- nify only temporal death; because those who live after the spirit die in that way.] Q. 17. What is the mea7iing of the phrase, "by one man sin entered into the world .?" Does it signify only that Adam committed the first sin, aiid that his posterity afterwards followed his example ,- and so sin spread in the world ? LESS. XIII.] ON ROMANS. 65 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 de- ceived ; but the woman, being deceived, was in the transgression." Q. 18. What, then, is its meaning P A. Sin is personified by the Apostle in this chapter, see verse 21 ; 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, verse 12, and represents it as entering the world like a monarch into .his kingdom. This in- terpretation is confirmed 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 chapter.] Q. 19. What is the meaning of the words, "and death hy sinP" verse 12. A. Death is personified, as well as sin, and re- presented by the Apostle, in the 14th verse, as reigning, like a malignant monarch, over the whole world, co-extensively with sin: "Nevertheless death reigned from Adam to Moses." [When, therefore, he says, death entered into th6 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, received his commission to reign over the human race.] Q. 20. What additional evidence can you present in favour of this interpretation ? verse 12. A. The Apostle, we have seen, speaks in the preceding clause, of the entrance of sin into the 5 f2 66 QUESTIONS [chap. V. world generally; and consequently he speaks of death, its penalty, in the same extensive significa- tion. 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 hath passed upon all men," is equivalent to " and so the sentence of death has passed upon all men." See verses 16, 18. Q. 21. What is the meaning of the last clause of the verse P verse 12. A. By the words, "for 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, by his sin or disobedience. See verse 19. LESSON XIV. Q. 1. 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 represented them ; and, consequently, what he did was ac- counted 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. 2. Does the apostle offer any proof of this fact ? verse 14. LESS. XIV.] ON ROMANS. 67 A. The death of infants who had not sinned after the similitude of Adam's transgression, is presented by him (in verse 14) as proof, that sin was 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 personally nor actually sinned, are treated, by a just, holy, and merciful God "as sinners," it fol- lows, 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 universal extent of the closing clause, in ver^e 12, "all have sinned," assigned as a reason, why " death has passed upon all men," proves that in- fants must be sinners ; for if they were not, they would not die ; a just God would not treat them as sinners. The argument is short and conclusive. It is this : Death has passed upon all men ; be- cause "all have sinned:" infants are a portion of all men ; therefore death has passed upon infants ; and, consequently infants have " sinned."] Q. 3. Hovj is it further proved that infants are really meant in verse 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 sinned after the simi- litude of Adam's transgression, and the other class is composed of such as have not sinned after the similitude of Adam's transgression. Now, it is clear that those who have "actually" and "per- sonally" 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 actually, belong to the second class. [But, on supposition that two classes are not con- 68 QUESTIONS [chap. V. tetnplated 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 unsound. The death of men who have actually and personally 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 admitted for the sake of exposing its fallacy, are free from all sin, and yet they are treated as sin- ners and punished with death. The argument of the Apostle, who, to prove the justice of the sen- tence of death passed on all men, affirms as a fact, that "all have sinned," is entirely inconclusive; because it is not a fact that "all who die" have sinned. Millions of innocent beings fall under the penalty of a law which they have in no sense violated. Who will dare to charge such absurdity on inspired reasoning 1 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; infants die, because they have sinned. The curse lights on none but the guilty; sin is as universal as death; death reigns over all, because sin reigns over all.] Q. 4. What follows in the next three verses ? 1 5- 1 7. 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 unto condemnation," but the guilt of multiplied iniquities; and that those who receive from it abundance 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." LESS. XIV.] ON ROMANS. 69 Q. 5. What is observable in the ISth verse P A. The Apostle resumes the comparison, which he had commenced iu verse 12, but which had been interrupted by the parenthesis composed of the intervening verses. Q. 6. Does he speak of the tendency of AdarrHs 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 pre- viously affirmed in verse 16, "for the judgment was by one to condemnation." Q. 7. Are the terms " all men,^'' in the second mem- ber of this verse, to be taken in an unlimited sense? verse 18. A. By no means ; for, even in the first member of the verse, they are not used in an absolute sense; because the man Christ Jesus must be ex- cepted, 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 sacred Scrip- ture. Q. 8. What is the point of the comparison ? A. It is not the number affected by the offence 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 "precisely" as, by Adam's sin, "judgment came" upon all his pos- terity " to condemnation," "even so, by the right- eousness of" Christ, "the free gift came upon all" believers "unto justification of life." Adam re- presented all his posterity; therefore, his sin being imputed to them, they come under the penal sen- tence of condemnation. Christ represented all his people ; therefore his righteousness being imputed to them, when they believe, they receive the sen- 70 QUESTIONS [chap. V. tence of justification unto life. Here is the point of resemblance exhibited 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 saving influ- ence of Christ's righteousness reaches and saves all who believe.] Q. 9. WJtat is found in the next verse ? verse 19. A. That verse contains a confirmation of the exposition just given of the 18ih verse, 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 effected] How could men be constituted sinners, 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 fhey treated as righteous, unless his obedience was imputed to themi] Q. 10. Why luas the law of Moses revealed? A. We are informed by the Apostle, in verses 20, 21. It was, besides other reasons, published to the world, to bring to light the guilt and wicked- ness 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 power of sin, and all its penal effects, and in bringing them to the enjoy- ment of eternal life. Q. 11. What practical lesson may he drawn from this chapter ? A. We may learn from this chapter this impor- LESS. XV.] ON ROMANS. 71 tanl lesson, that we owe every blessing of salva- tion to the Lord Jesus Christ. [To hioi the inspired writer ascribes our peace with God, verse 1 ; our introduction into a state of gracious acceptance with God, verse 2; our justification, to his blood and righteousness, verses 9, 18; our reconciliation, to his death, verse 10: and our salvation, to his life, verses 9, 10. By his obedience we become righteous, verse 19; through him the grace of God, and the gift by grace abound unto many, verse 13; by him, they who "receive abundance of grace, and the gift of righteousness, shall reign in life," verse 17; and through his righteousness, grace reigns unto eternal life, v. 21. LESSON XV. ROMANS VI. Q. 1. What is the design of this chapter ? A. The Apostle's design in this chapter is, to give another view of the efficacy of the gospel. [In the preceding chapter he had shown the gos- pel'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 on in a course of increasing holiness.] Q. 2. What is contained in this chapter P A. The chapter exhibits the obligations resting on Christians to holy obedience, verses 1 — 5 ; it discloses the source of their sanctification, verses 6 — 10 ; it contains exhortations to a holy life, verses 11 — 13; it presents the most encouraging 72 QUESTIONS [chap. VI. assurance of success to faithful exertions in com- plying with duty, verse 14; and it furnishes the strongest motives to holy obedience, verses 16-23. Q. 3. How does the chapter begin ? A. The chapter begins with an objection. [In the preceding chapters the Apostle had illus- trated the great and precious doctrine of gratuitous justification, through the imputed righteousness of Christ; he had shown that this inestimable bless- ing is bestowed on ungodly sinners who believe, without regard to their works, and solely on ac- count of the Redeemer's merits ; and that, in this way of saving sinners, Divine grace abounds ex- ceedingly in the remission of sins. To this hea- venly doctrine unrenewed men objected, as they still do, that it leads to licentiousness, by setting aside the necessity of good works, and that it sanc- tions the wicked maxim, "Let us continue in sin that grace may abound."] Q. 4. How does the inspired luriter meet the objee- Hon ? A. He expresses his abhorrence of the tendency imputed to his doctrine, and exposes the absurdity of drawing such an inference from it, by showing it to be contrary to Christian experience. " How shall we that are dead to sin, live any longer therein ?" Q. 5. What is meant by the pJtrase^ " dead to sin ?'* A. The Apostle means, that Christians have received grace to renounce the love and practice of sin, to determine that they will no longer serve sin, but lead a pure and holy life. Q. 6. Does the gospel produce this effect in all wlio sincerely believe it ? A. It certainly does influence all true believers in this manner. [By exhibiting the expiation of sin made by the holy life and terrible death of God's own Son, it LESS. XV.] ON ROMANS. 73 proves in the most striking manner, the 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 violation. The gospel 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 re- pents of sin. A true Christian has, by the views he has received, from the teaching of the Holy Spirit, of the purity and spiritual nature of the Divine law, discovered the vile and malignant nature of sin ; and he has had his conviction on this subject deepened and strengthened, by looking to the cross, and contemplating what it cost his Redeemer to make atonement for it. With such views of the hateful nature of sin, he has applied to Jesus Christ for grace to deliver him from servi- tude to this malignant tyrant, as well as for right- eousness to justify him. From his Redeemer he has received renewing and sanctifying grace ; and he has been enabled actually to die unto sin, to re- nounce 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 experience, should harbour in his mind, for a moment, the thought of continuing in sin that grace may abound?] Q. 7. What other argument does the Apostle urp-e ? V. 3—5. 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 G 74 QUESTIONS [chap. VI. 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 evermore, verses 3 — 5.] Q. 8. What is meant by the phrase, ^^ Baptized into Christ?'' A. It signifies that those who are baptized, be- coming 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 bod}\ Q. 9. What is signified by the words, "Are bap- tized into his death P" A. They signify, that, as Christ died to deliver 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. Q. 10. How are we to understand the 4th verse P 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 separation from sin, and renunciation of its dominion; and, further, that we should endeavour, in conformity to the resurrection of Christ, to rise to a new and divine life. Q. 11. What is the Tneaning of the 5th verse P A. That verse is intended to confirm what is said in the preceding verse. An allusion is sup- posed 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 conformed to his death, and efficacy from his resurrection to become con- formed to his resurrection. LESS. XV.] ON ROMANS. 75 Q. 12. 7s there an allusion to immersion in the 4th verse ? A. Different opinions are entertained on this point. [The allusion is admitted by some Psedobaptist writers ; but, while they concede the point, they justly remark, that it furnishes no support to the exclusive and illiberal claims of the Baptists. It may, they observe, be urged to prove, that immer- sion 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 plant- ing referred to in the fifth verse, it does not ap- pear, others think, that the admission of the allu- sion to immersion, in the fourth verse, can be fairly required by our Baptist friends,] Q. 13. What is meant hy "■the glory of the Fa- ther" i?i the Ath verse ? A. It may mean the glorious operations, or the glorious power, of the Father. Q. 14. What is disclosed to us in the Gth 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 cru- cified with Christ," Gal. ii. 20 ; and, to the Colos- sians, 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 Apos- tle, "our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin," verse 6. This, Christians are taught in the gospel ; and therefore, they know 76 QUESTIONS [chap. VI. the important fact; and the knowledge 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.] Q. 15. What is the signification of the words, " our old man ?" verse 6. A. It signifies our depraved nature, called our old man, in opposition to the new nature, imparted by grace, called "the new man." Col. iii. 9, 10. Q. 16. What is meant by the '■'body of sin?" verse 6. 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 1th verse ? A. It assigns a reason why Christians should not serve sin; for being dead to sin, by profession, and really dead to it, by the grace of their Re- deemer, they are, according to the original, lite- rally 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 ser- vant, 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. LESSON XVI. Q. 1 . What consideration does ihz Apostle suggest to confirm the Christianas expectation? vs. 9, 10. LESS. XVI.] ON ROMANS. 77 A. He suggests this consideration, that Christ has by his death effectually expiated sin, and se- cured every end designed to be accomplished by his death; and that, of course, his resurrection from the dead is final and triumphant. He lives for ever. "I am He that liveth and was dead; and behold, I am alive for ever more. Amen; and have the keys of hell and of death." Rev. i. 18. Now, this risen and glorious Saviour lives to in- tercede for his people, and is " Head over all things to his church." Eph. i. 22. He has given this delightful assurance, "Because I live, ye shall live also." John xiv. 19. Q. 2. What exhortation is founded on the doctrine stated? verses 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 consistency 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. Q. 3. What encouragement is given to Christians, to obey this exhortation? verse 14. A. The promise is given, that sin shall not re- cover its dominion over them. Q. 4. What reason is assigned for the promise ? verse 14. A. The fact, that they " are not under the law, but under grace." Q. 5. Are not Christians under the law ? A. Christians, like other men, were born under the operations of the law, as a broken "covenant of works ;" and, while in that condition, they were g2 78 QUESTIONS [chap. VI. left, without strength or assistance, under the full reign of sin : for the law contains no promise for those who have violated it, but denounces against them its dreadful curse ; while, at the same time, it continues to insist on its original demands for perfect unsinning obedience. Q. 6. What is meant hy the words, " U7ider grace ?" verse 14. A. The Apostle means the " covenant of grace ;" which God, in infinite mercy, was pleased to es- tablish for reovering sinful and fallen men,' from the terrible consequences resulting from the breach of the first covenant. [The covenant of grace contains promises for ruined man, and furnishes grace to enable sinners to accept of its gracious offers, and thus to come under its protecting influence. When they accept of its offers, they are delivered from the law, in its " covenant form," and from its " dreadful curse ;" they are no longer bound to satisfy for their sins, nor to obey its precepts, " with a view to their jus- tification : because the Redeemer has done all this for them; he has made a full satisfaction for all their sins, and yielded for them that perfect obedi- ence which the law required. United by faith to him, they have an interest in all his merits; his righteousness being imputed to them, they are com- pletely justified; and God considers and treats them, as if they had themselves made satisfaction for their sins, and fulfilled all righteousness. Hence it follows, that they are not under the law, in the manner stated ; and that sin will not recover its dominion over them, nor can they come into condemnation. Chap. viii. 1. Q. 7. But are not Christians tinder the law ? A. They are not under the law as a "covenant;" but, as a " rule of life," they are, and must for ever remain under it: they love it; they delight in it. LESS. XVI.] ON ROMANS. 79 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. 8. What is found in the jifteentli verse ? A. The Apostle anticipates an objection, that might be raised against his doctrine of Christians not being under the law but under grace. Q. 9. Does his doctrine furnish just ground for the objection ? 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 encouraging them to shun it, and to reach after increasing holi- ness. Q. 10. What answer does the Apostle give to the objection? verse 16. A. He shows that the only way to prove we are not under the law, but under grace, is obedience to the divine law; and that they who abuse his doc- trine, by deriving from it encouragement to sin, give the fullest proof of their being not under grace, but under the law, and doomed by its ter- rible sentence to everlasting death. Q. 11. Does the Apostle express a favourable opin- io7i of the Roman Christians ? verses 17, 18. A. He does ; he thanks God that they had be- come entirely altered in their conduct, and were leading a holy life. Q. 12. Does the sacred writer mean really to thank God that Christians had been tlie servants of sin ? A. No ; but by referring to their former sinful state, he means to thank God for the wonderful change which his grace had wrought in them. Q. 1 3. Is there any thing peculiar in the original, rendered by these words, " that form of doctrine which was delivered you .?" 80 QUESTIONS [chap. VI. 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 meaning is, that the Christians at Rome had come under the full influence of the gospel, and were brought, both in heart and in life, in some good degree, to an entire correspondence with its holy require- ments. Q. 14. What follows in the next verses P 19, 20. A. An exhortation to be as diligent in serving God, as they had been in serving sin ; stimulating themselves in their work of holy obedience, by the recollection of their having formerly been wholly devoted to sinning. Q. 15. B^ what motives is this exhortation urged? verses 21—23. A. The Apostle urges, as motives, on the one hand, the consideration that the service of sin was shameful in its nature, unprofitable in its fruits, and destructive in its end ; and, on the other, the consideration that the service of God, was honour- able in its nature, profitable in its fruits, and happy and glorious in its end. Q. 1 6. What practical lesson may we learn from this chapter ? A. We may learn this important lesson, that the gospel of Christ is, in its tendency and influ- ence, most pure, holy, and heavenly; and that those who name the name of Christ ought to de- part 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, will cer- tainly reflect around them his holy likeness. LESS. XVU.| ON ROMANS. 81 LESSON XVII. ROMANS VII. Q. 1. What is contained in this chapter ? A. The Apostle continues his discourse on the efficacy of the gospel. He gives a further expla- nation of the state of Christians, in reference to the law; he commends the law as holy, just, and good; and he shows the conflict between nature and grace, by detailing his own personal expe- rience. Q. 2. To whai law does the sacred writer refer iii the 1st verse ? A. He refers to that law which says, "Thoa shalt not covet," verse 7 ; to that law which con- vinces of sin, verse 7; to that law which was ordained to life, but which Paul found to be unto death, verse 10; or, in other words, to the moral law, in its "covenant form." Q. 3. Whom does the Apostle particularly ad- dress ? A. He addresses especially the Jewish converts, because they were acquainted with the law. Q. 4. What does he assert in the \st verse P 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 long it can main- tain its claims upon him. Q. 5. Can death dissolve the relation of a man to the lav\ as a rule of conduct ? A. No; for while he exists he must be under obligation to love God, and to do the duties grow- ing out of his relation to his fellow-creatures. Q. 6. How then can any man die to the law, so as to be freed from its demands? 6 82 QUESTIONS [chap. VII. A. There must be some sense in which this is practicable, because it is asserted by an inspired teacher. He explains his meaning in the subse- quent verses. Q. 7. How is the meaning illustrated hy the Apos- tle ? verses 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 be lives ; so that it would be utterly unlawful for her to be married to another roan ; 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 of works. So long as this relation exists, and he, proud of his fancied strength and good- ness, imagines he can fulfil its requirements, and looks for justification on the footing of his own obedience ; the law retains over him all its original authority, and presses on him all its unbending demands for perfect obedience, under the dreadful penalty of death, in every form, to any and every failure.] Q. 8. Can this relation he dissolved ? A. It can ; for the Apostle has said. Christians are not under the law, chap. vi. 14 ; and, in this chapter, that they are dead to the law. Verse 4. Q. 9. By what means is this relation dissolved ? A. The Apostle tells us ; " Wherefore, my bre- thren,- ye also are become dead to the law, by the body of Christ; that ye should be married to an- other, even to him who is raised from the dead, that we should bring forth fruit unto God." v. 4. Q. 10. How is this to he explained? A. Three things are plain; 1. the relation to the law of which the Apostle speaks is compared to the marriage relation ; 2. the relation of Christians LESS. XVII.] ON ROMANS. 83 to Christ is compared to a marriage relation ; and 3. the dissolution of the former and the constitu- tion of the latter, are both effected by the body of Christ. Verse 4. Q. 1 1. What is meant hy the body of Christ ? A. The human nature of Christ, which he as- sumed for accomplishing the work of our salva- tion. " Sacrifice and offering thou wouldst not, but a body hast thou prepared for me." Heb. x. 5. " By the which will we are sanctified through the offering of the body of Christ once for all." Heb. X. 10. " Who his own self bare our sins in his own body on the tree, that we being dead unto sins, should live unto righteousness." 1 Pet. ii. 24. Q. 12. How are the effects mentioned produced hy the body of Christ ? A. The sufferings and obedience of Christ in human nature afford the brightest display of the purity, excellence, and unbending strictness of the Divine law ; they present the fullest demonstration of the holiness and justice of God; and they furnish the most signal exhibition of the love and mercy of God, and the most ample proof of his willing- ness to be reconciled to sinners. In view of all this, offending man, under the teaching of the Holy Spirit, becomes convinced of his great sinful- ness and utter inability to justify himself; and renouncing all dependence on his own works, and abandoning all expectations of saving himself, by his own obedience, he thankfully and joyfully accepts of offered mercy, through Christ, and rely- ing upon his merits, obtains pardon and righteous- ness. Thus, he dies to the law, as a covenant of works, and is married unto the Redeemer. Q. 13. But for what purpose was the old relation of Christians to the law broken, and the new one to Christ formed? verse 4. A. Not to free them from obligation to obey the 84 QUESTIONS [chap. VII. moral law, as a rule of life, but, on the contrary, to furnish them with grace and strength to enable them to obey the law, by bringing forth the fruits of righteousnesss to the glory of God. Q. 14. What is found in the next two verses ? .5,6. A. The Apostle shows the necessity of the change produced in the state of Christians. Q. 1 5. What are we to understand by the phrasBf ^^when we were in the jiesh ?" verse 5. A. It signifies the unregenerate, depraved state of man, when he is fully under the control of bodily appetites, lusts, and passions. Q. 16. What was the condition of Christians^ while ill the flesh, or in an unregenerate state ? v. 5. A. Sin, perversely opposing the requirements of the law, excited unholy desires that led to aa unlawful use of the members of their bodies, and exposed them to greater punishment. Q. 17. What would have been the result, if Chris- tians hud been left in this condition ? v. 5. A. They would have remained slaves to sin, and finally have perished under the righteous in- dignation of Almighty God. Q. 18. What change was produced in their condi- tion? verse 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 covenant of life and death; for these claims were all satisfied for them, by their Redeemer, as their substitute and surety. Q. 19. What was the effect of this change in their condition? verse 6. LESS. XVIII.] ON ROMANS. 85 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 ceremonies and at- tention to certain rites, they could recommend themselves to God. But, enlightened 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 grati- tude, and desiring to answer the great end of their creation, by living to God's glory. LESSON XVIIL 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 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 of sin. Q. 2. How does Paul refute the objection ? vs. 8-11. 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 de- pravity of our hearts, verse 7 ; feel the life and power of sin, verse 8; working in us all evil and lustful desires, verse 8; that, by a view of its ex- tensive requirements we learn the worthlessness of our supposed goodness; are compelled to aban- don our vain attempts to justify ourselves, and to renounce the proud hopes founded on our own good deeds ; verse 9. The Apostle further shows H 86 QUESTIONS [chap. VII. that the law, which was originally given, that, by- obedience to its precepts, man might obtain eternal life, cannot now secure to him, in his present fallen state, that inestimable blessing, but must pronounce on him, on account of his inexcusable transgres- sions, the deserved sentence of eternal death. Vs. 9, 10, 11.] Q. 3. How is all this taught P v. 7, 8. A. The Apostle teaches these truths, by refer- ence to his own experience. Q. 4. Hovj was Paul made acquainted with the true nature of sin P verses 7, 8. A. By the law. Q. 5. What is meant by the words " without the law P^' verse 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 years, instructed out of the law: he means that he was, for a long time, destitute of true spiritual know- ledge of the law; ignorant of its dem5.nds upon the heart, of its extensive requirements, and of its rigor- ous and unbending strictness. Q. 6. What is the meaning of the clause, " when the commandment came P^* verse 9. A. The Apostle refers to the time, when, by the illumination of the Holy Spirit, and by the ap- plication of the law to his heart and life, he dis- covered its spiritual nature, extensive requirements, and awful sanction ; and thus learned his own great sinfulnesss, and consequent exposure to Di- vine wrath. Q. 7. What is meant hy the words, " I was alive,^* and of the vjords " I died?'' Verse 9. A. While he was destitute of spiritual illumina- tion, and ignorant of the spiritual nature and ex- tensive requirements of the law, the Apostle enter- tained a high and confident opinion of the safety LESS. XVIII.] ON ROMANS. 87 of his state, and did not doubt of being a success- ful candidate for heaven. Thus, in his ignorance, he was alive ; he did not feel any apprehensions of danger. [But when the commandment came, as explain- ed in the answer to the sixth question, then he discovered his great and imminent danger, and utter unpreparedness for death and judgment. He felt he was condemned, and sinking, under the pressure of wrath, down to eternal ruin. He aban- doned at once all his proud hopes of heaven; he fell prostrate in the dust of humiliation, as desti- tute of all merit in the sight of a pure and holy- God. Thus, he died. Q. 8. What commendation does Paul bestow on the law ? verse 12. A. " The law," he says, " is holy, and the com- mandment holy, and just, and good." Q. 9. What is the proper cause of death? 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 ; be- cause, by leading men to transgress God's holy law, i* A. By the 15th verse, in which the Apostle speaks, not of his habitual conduct, but of involun- tary and unallowed sins, that defiled his general course of obedience, he designs to prove what he had so passionately expressed of his remaining depravity, in the 14th verse; and, in the 16ih verse, he adduces his sad experience of involun- tary sins as a decisive proof that he regarded the law as good and excellent. Q. 6, Does Paul mean in the nth verse to say, he was not the author of involuntary sins, nor respon- sible for the?n ? A. Certainly not; for he admits, in the next verse, that the flesh, from which these sins sprung, was part of himself: "for I know that in me, that is, in my flesh, dwelleth no good thing." He dis- tinguishes between his two natures, what he was by sin, and what he was by grace ; and he cor- rectly denominates himself from his better nature; just as we say, "The mind is the man." Q. 7. What is meant by the word " /aio" in the 'Hist verse? A. The Apostle means an abiding principle of evil, which operated powerfully and regularly, like a law that had a right and authority to govern him. Q. 8. What is meant by the phrase, "i7iward man," in the 22c? verse ? A. The Apostle so denominates his new nature, created within him, by the power of Divine grace, which had possession of all the faculties of his soul, and was seated on the throne of his heart; from which sin had been expelled, and was doom- LESS. XIX.] ON ROMANS. 91 ed, like a dethroned tyrant, to be finally de- stroyed. Q. 9. How did Paul feel towards the law of God? verse 22. A. He not only approved of it as just and good, but delighted in it, according to the feelings of his new nature; he wished to observe it fully, lament- ed his imperfections, and longed for perfect con- formity to all its requirements. Q. 10. Why does Paul speak of sin as a law in his members P verse 23. A. Because sin operates so much and so strong- ly by means of the body, its appetites, lusts, and passions. Q. 11. Are these the feelings of all real Christians ? A. They are, in degree, just in proportion to their sanctification. Q. 12. Was sin a burden to the Apostle ? v. 24. A. It was indeed a great burden, under which he groaned; and from which he longed to be de- livered, 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 body of this death?" Q. 13. How did Paul expect to obtain deliverance ? verse 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 felt assured, the work w^ould be finished, by the same rich and powerful grace 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. 14. How does Paul conclude this account of his Christian experience ? 92 QUESTIONS [chap. VII 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 the flesh the law of sin." Q. 15. In view of these conflicting principles in every renewed person, can it he correct to say, he has full power to keep the law of God perfectly ? A. The Apostle never used such language, either of himself or of others. In this chapter, he uses very different language; see verses 21, 23. In another epistle, speaking of Christians, he says, "The flesh 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. Q. 16. What practical lesson may we draw from this chapter? A. A lesson of gratitude to God, for directing 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 con- flicts with sin, and found so much corruption living and acting powerfully against the inclinations, wishes, purposes and efforts of his renewed nature in the service of God, as to mar and defile his de- votions 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 LESS. XX.] ON ROMANS. 93 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 experience 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 Christian continue the conflict, and anticipate, with holy joy, the arrival of that blessed hour, when the conflict shall be terminated, by his com- plete deliverance from every sin and every temp- tation to sin.] LESSON XX. ROMANS VIII. Q. 1. What is contained in this chapter? A. A further illustration of the eflicacy 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, How are they described? verse 1. A. By their relation to Christ, and by their walk or conduct. Q. 4. How are Christians united to Christ ? verses 9, 11. A. Bv faith on their part, and by the indwelling of the Holy Spirit. Q. 5. Hovj do Christians walk? v. 1. A. They walk after the Spirit. They are led and governed by his holy influence. 94 QUESTIONS [chap. VIII. Q. 6. Hovj is the Jirst verse connected with what goes before ? A. It is an inference from the preceding reason- ing. [The Apostle had exhibited the righteousness of the Lord Jesus Christ, and taught that sinners are justified gratuitously through this righteousness imputed to them, and received by faith ; he had shown the results of justification by faith, to be peace with God, glorying in tribulation, joy in God, and final salvation; he had also proved that this method of salvation, while it freed believers 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 imper- fectly sanctified, and struggling against many re- maining 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 Je- sus, 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 en- joy 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 unbelief, to ex- claim, 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, assur- LESS. XX.] ON ROMANS. 95 ing him of his being, in consequence of union to Christ, protected, by his blood and righteousness, against all condemnation by the law of God !] Q. 8. But are not the sins of a Christian offensive to God? A. They are peculiarly offensive to a holy God ; but, as He beholds him in Christ, covered with his glorious righteousness, he freely forgives all his transgressions. Q. 9. Does the Apostle subjoin a proof of his in- ference P 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 law of sin and death." Q. 10. What law is meant in the first member of the verse? verse 2. A. The gospel of Christ. Q. 11. 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 law is meant in the second member of 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 lavj, then, does the Apostle mean ? A. He means the moral law; that law from which he had been actually freed, as a covenant of works. Q. 14. But was not the moral law good? A. It was certainly good and just. But, as it discovers sin, awakens sin in the heart, and ir- 96 QUESTIONS [chap. VIII. 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 ordained unto life," it may be also denominated the law of death, chap. vii. 10, 11.* Q. 15. According to this exposition of the terms what is the amount of the proof in the second verse ? A. It is this: by the preaching of the gospel, ac- * Some commentators interpret this verse differently. They tliink 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. 2.3 ; and. by " the law of sin and death," '' the law of sin in his members," chap. vii. 23. But there are insuper- able objections to this interpretation. One thing is obvious, that the sacred writer represents the law, of which he speaks in the first part of the verse, as being the cause of his free- dom from the law spoken of in the second part; and from this it will follow, that no interpretation can be correct which does not accord with this representation. The above inter- pretatiou fails in two points : 1. It assumes what is not tact, that the Apostle 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 meml)ers ; which ■was far from being true, as is clear from his lamentation in the close of the preceding chapter. For these conclusive reasons, this exposition cannot, we think, be admitted. An- other must be sought that will harmonize w^ilh 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 expla- nation given in the answers to the questions. For, if the law, in the first part of the verse, be understood to mean the gos- pel, and the law. in the second part, the moral law ; then the tacts will appear to he correctly staled by the Apostle, when he affirms himself to be freed from the law, and this freedom to be an etfect produced by the gospel. No objection can, with propriety, be urged against this in- terpretation, on the ground of tlie gospel being called a law, for it is 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. lii. 27; '"the law of taith." The reasons why it is styled ''the law of the Spirit of life in Christ Jesus," are stated in the exposition given above ; and sufficient rea- sons, too, we think, are there assigned for styling the moral law, " the law of gin and death." LESS. XX.] ON ROMANS. 97 companied with the light and grace of the Holy Spirit, the Apostle was enabled to abandon, as hopeless, all dependence on his own obedience to the law for justification ; and, as a helpless, con- demned sinner, to rely on the merits 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 ia newness of life, and to observe the law as a rule of conduct. Q. 16. What is found in verses 3 and 41 A. In these verges 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 ? verse 3. A. It- could neither pardon nor justify a sinner. Q. 18. Did this arise from any defect in the laiu? A. No; for the law is perfect, and its inability 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, m 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 Jiesh P^^ 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 yneaning of the words "for sin?'' 7 I 98 auESTioNs [chap. viii. A. They mean for a sin offering. Such is the signification of the word sin, when the Apostle says in 2 Cor. v. 21 ; "He who knew no sin was made si)i for us." Q. 21. What is ihe meaning of the vjords, '■'cori' demned sin in thejlesh?^' 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 the penalty of the law fully satisfied, in his flesh, his human nature. Q. 22. What is the signijication of the ivords, " that the righteousness of the law might he fuljilkd in us?'' A. They refer, not to the obedience of Christ fulfilling the law for us, but to our personal obe- dience. Q. 23. What now is ihe full sense of theverses? verses 3, 4. A. The sense is this: God, in infinite compas- sion toward our fallen race, was pleased to send his own Son to assume our nature, and in that nature to obey all the precepts of his holy law, and to endure its penalty 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 de- sign ; the one was, to satisfy all tiie demands of the law for us, that we might be pardoned and jus- tified; the other was that the quickening and sanc- tifying influence of the Holy Spirit might be im- parted unto us, so as to enable us to yield a sincere and acceptable obedience to the law, and finally to become perfectly conformed to all its requirements. This is the gospel; and when this is believed with the heart, the sinner is " delivered from the law of sin and death." LESS. XXI.] ON ROMANS. 99 LESSON XXI. Q. 1. Why does the Apostle repeat the phrase he hud used in the first verse, " who walk 7iot after the fiesh, but after the Spirit .?" verse 4. A. He repeats this phrase, because it is de- scriptive of those who have an interest in the bless- ings of which he is speaking; and because he is solicitous that such should recognize their charac- ter, and that those who do not possess this charac- ter, may not deceive themselves, by imagining they have a share in these blessings. On this account he goes on to mark, more distinctly, the difference between the conduct, condition, and end of the two classes of persons he has in viev\^. Q. 2. What is meant by the words, "they that are after the fiesh?" verse 5. A. The Apostle designs by these words to characterize unrenev/ed men, who remain under the unbroken dominion of the flesh, or depraved nature. Q. 3. What docs he say of them ? verse 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, appetites, and passions of their fallen nature. Q. 4. What does Paul say of those luho "are after the Spirit ? " verse 5. A. They are influenced, attracted, and governed by, and seek after, the things which are revealed and proposed to them by the Spirit, and which suit the tastes and desires of that new and holy nature, they have received from the Spirit of God. Q. 5. What does " carnally ininded" signify, in the %th verse? A. In the original, it is, "minding of the flesh;" 100 QUESTIONS [chap. VIII. and it signifies desiring, seeking, and pursuing after the things that suit our depraved nature. Q. 6. What is signified by " spiritually minded^* in the same verse? verse 6. A. In the original it is "minding of the Spirit;" and it signifies desiring, seeking after, and pursu- ing the things which suit our new nature, and are proposed to us as objects of desire, by the Holy Spirit in the sacred Scriptures. Q. 7. What does the inspired writer affirm of these opposite courses of life P verse 6. A. He assures us that death is the consequence 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. 8. How is the carnal mind described in the 1th verse ? A. It is described as being enmity against 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. Q. 9. Did not the Apostle design by the language he uses in the 1th verse, to characterize the unrC' newed ? A. He certainly did ; and what proves it, is the inference he draws from it in the next verse, "So then they that are in the flesh cannot please God;" and the reason is, they are under the influence of a carnal mind, or what amounts to the same thing, they mind the things of the flesh. Q. 10. What is the condition of such P 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 efTurts in the appointed way, to LESS. XXI.] ON ROMANS. 101 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 spi- ritually discerned." 1 Cor. ii. 14. Q. 11. How are persons delivered from this de- plorable condition ? verse 9. A. By the indwelling and operations of the Holy Spirit; for the heart in which he dwells, is no longer under the dominion of the flesh or a de- praved nature. Q. 12. What does the Apostle affirm of the man who has not the Spirit of Christ ? verse 9. A. He asserts, " he is none of his." Q. 13. 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 all such to eternal misery. He means that he is not his dis- ciple; he has no saving interest in him; he does not partake of his pardoning mercy and sanctifying grace. Q. 14. What is the great distinguishing charac- teristic of a Christian? verse 9. A. The Spirit of God, who dwells in him, has given him a new heart, a new spirit, a new na- ture ; 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 flesh," corrupt and depraved; "and that which is born of the Spi- rit, is spirit," pure, holy, heavenly, John iii. 6. And till men receive the Spirit, they are subject to the flesh, remain under the dominion of sin, and are unable to do the will of God, and live as he re- quires them to live. Enmity cannot beget love; nor can rebellion produce obedience ; and until i2 102 QUESTIONS [chap. VIII. the Spirit of God subdue the rebellion and enmity of his hearty the sinner will remain a willing slave to sin ; nor has he any power sufficient to change his own heart, impart to himself spiritual life, and make himself a new creature.] Q. 15. What do you observe in the Apostle's phra- seology, in verses 9 — 1 1 1 A. In the 10th verse, he speaks of Christ being in Christians ; and this phrase is used interchange- ably 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. 1 6. What does the Apostle say of those in whom Christ dwells ? verses 10, II. A. He teaches us, that the bodies of all such shall 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 bodies, and reducing them to dust and ashes : but he teaches us also, that their spirits shall live for ever in happiness, " because of righteousness ;" they have been quickened to spiritual life, and are be- coming more and more qualified for the enjoy- ments of heaven. Q. 17. What will finally hecojue of the bodies of believers? verse 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. 18. What inference is drawn by the Apostle, in the \2(h verse P A. He infers from what had been previously said of the two classes of men, who were so dis- LESS. XXI.] ON ROMANS. 103 tinguished from each other, by their pursuits and principles of action ; that it behoves us, if we regard our own welfare, not to live after the flesh, by resigning ourselves to the influence and con- trol of a depraved nature ; but to lead a spiritual 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. 19. By luhat motives does the Apostle enforce his exhortation? verse 13. A. By declaring the opposite ends of these op- posite ways of living. Q. 20. What are these opposite ends? verse 13. A. Death eternal, and life eternal. Q. 21. Are ive able by our own strength to mortify our sins? verse 13. 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 na- ture. Q. 22. What distinguishing privilege is enjoyed by those who are led by the Spirit of God? v. 14. A. They are the sons of God. Q. 23. On what does the sonship of believers de- pend ? A. It does not depend on their creation by God; because it is a privilege peculiar to believers ; but on their new creation, and an act of divine adop- tion? 104 QUESTIONS [chap. VIII. LESSON XXII. Q. 1. How may believers know they are the sons of God? verse 15. A. By the temper of their minds : they are in- fluenced, not by a slavish fear, nor by a spirit of bondage, but by a filial temper; so that, by the aid of the Holy Spirit, acting as a spirit of adoption, they can approach to God as their Father, and affectionately address Him as their Father. Q. 2. What additional proof of this joyful fatt have believers ? verse 16. A. The witnessing of the Spirit with their spirit, that they are children of God. [The Holy Spirit bears this testimony sometimes in an extraordinary, and, at other times, in an or- dinary way. At particular seasons, he pours such light on their minds, gives them such attractive views of God's perfections, so sheds abroad his love in their hearts, and affords them such delight- ful foretastes of heavenly joy, that they are fully assured of being the children of God. At other times, this testimony is borne in a more impercept- ible way. Exciting in believers a solicitude in re- gard to their spiritual condition, He leads them to study the marks laid down in Scripture, by which we are to test our character; and. then stirring up their graces into lively exercise. He enables them to discover the evidences of Divine adoption, im- printed in their hearts and lives.] Q. 3. What other privilege is connected with that ofsonshipP verse 17. A. Being sons, believers are heirs of God, and joint heirs with Christ. Q. 4. What is their inheritance ? A. It corresponds with the majesty and infinite LESS. XXII.] ON ROItlANS. 105 riches of God, and with the infinite price paid by his Son to secure it to them. Q. 5. How is it set forth to view in the Holy Scrip- tures ? 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 fadelh not away, reserved in heaven." 1 Pet. i. 4. Q. 6. Do sxifferings in this life becloud the evi- dences of a fliul relation to God? verse 17. A. They do not; because, for wise and good reasons they are appointed to believers by their heavenly Father; who designs, by this discipline and these trials, to make them conformed to Christ, in this life, and to prepare them for the enjoyment of their future happiness and glory hereafter. Q. 7. Is there any comparisoyi between the suffer- ings of Christians on earth, and their reward in heaven ? verse 18. A. No; they "are not worthy to be compared with the glory which shall be revealed in us." Q. 8. flow does tht inspired writer magnify that glory, and elevate our conceptioiu of its riches and grandeur? verses 19 — 22. A. By representing the whole creation as long- ing, with great and anxious desires, for the arrival of that blessed day, when the sons of God shall be introduced to their heavenly inheritance, and crowned with their promised glory. Q. 9. What is meant by the word " creature!'' 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 with an adjective, translated " whole creation." Q. 10. What is the meaning of the 20th verse? A. It means that the external creation lies un- der the curse of God on account of the sin of man. 106 QUESTIONS [chap. VIII. It does not appear so beautiful and glorious, as it did before man fell from his state of innocence and obedience. [The ground has been deprived of much of its fertility ; it refuses to put forth its strength, and re- quires 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 sometimes 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 en- gulf whole cities, with all their wretched inhabit- ants. Volcanoes pour forth their fiery bowels, which run in rivers of fire, for miles from their source, and totally destroy 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, jto answer, they are perverted to the gratification of his sinful desires and passions, and converted into instruments of violence, rapine, and murder. Thus the creation has been subjected to vanity; brought into an un- natural and undesirable state; not willingly, but by the wise arrangement of the great Creator.] Q. II. What is the meaning of the iuordSf"in hope," at the close of the 20th verse P A. They signify that the present state of the world, so perverted and changed from its original 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 verse 21. "Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. lii. 13. LESS. XXII.] OX ROMANS. 107 Q. 12. Do all mankind sympathize with the ex- ternal creation, in looking for the arrival of that blessed day which inanimaie creatures so earnestly long for ? verse 22. A. They do not ; for men in general love their bondage of corruption, and will finally perish in their sins. Q. 13. What portion of the human family do thus sympathize P verse 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 expression of gratitude and dependence, in anticipation 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. 14. What is meant by the words, "the adop- tiorif" in the same verse? verse 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 re- lation they sustain to God, as his adopted sons. Q. 15. Will this glory be coif erred on the whole nature of believers? verse 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 glori- ous body." Phil. iii. 21. This is the meaning of the phrase, "the redemption of the body." Q. 16. Is hope an important Christian grace? verse 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 Christ, 108 QUESTIONS [chap. VIII. we are justified and adopted, and may be said to be saved; but, according to God's wise arrangement, ihe work is only begun; and it is the pleasure of our heavenly Father, that we, like our Saviour, should be led, through tribulation and sufferings, to our glorious kingdom. So that there is much scope for the exercise of hope, in sustaining us un- der afflictions and sufferings; and we may, in this respect, be said to be " saved by hope."] Q. 17. 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. 18. In what manner ought Christians to hope for future happiness and glory? verse 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 prepare them for its enjoyment, that they should, wiih patience, endure them, and, with cheerfulness, submit to all afflictive appointments of their hea- venly Father. Q. 19. What additional support under trials, be- sides the influence pf hope, has God provided for his people? verse 26. A. The Spirit is imparted to help their infir- mities, and sustain them under temptations and sufferings. Q. 20. Hoiv does the Spirit help their infirmities ? verse 26. A. By strengthening their faith, animating their hope, improving their graces, and affording them delightful foretastes of heavenly joy; and particu- larly by assisting them in prayer, teaching them for what to ask, and in what manner to pray. Q. 21. How does the Spirit sumetinies assist Chris- tians ? verse 26. A. He sometimes "intercedes for them with LESS. XXIII.] ON ROMANS. 109 groanings which cannot be uttered;" that is, He so powerfully excites their desires that they are unable to express them in articulate language; and, therefore, they give vent to their feelings in sighs and groans. Q. 22. Are such unexpressed supplications accept- able to God P A. They are ; for, although Christians feel un- able to express distinctly their desires, God under- stands the import of their desires, far better than they do themselves ; and always accepts desires prompted by the Spirit; because they correspond with his will. LESSON XXIII. Q. 1 . What additional privilege of Christians is mentioned in the 2Sth verse P A. The assurance that all things work together for their good. Q. 2. How are Christians characterized in this verse? verse 28. A. As those that love God, and are the called according to his purpose. Q. 3. A)-e they who do not love God entitled to the comfort arising from this Divine assurance? 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 increase the weight of their punishment. Q. 4. What purpose is referred to in this verse? verse 28. 110 QUESTIONS [chap. VIII. A. God's eternal purpose; as is manifest from what follows in the verses immediately succeed- ing. " Who hath saved us, and called us with an holy calling, not according to our works, but ac- cording to his own purpose and grace, which was given us in Christ Jesus before the world began." 2 Tim. i. 9. Q. 5. How do lue know iliat all tilings work together for good to them that love God ? A. We might infer this truth from the relations in which believers stand to God, and what he has done for their salvation; and, as an inspired writer has drawn the conclusion, we may rest assured of this delightful truth. Q. 6. What proof of this truth does the Apostle offer in verses 29 and 30 1 A. He brings forward as an irresistible proof, the indissoluble chain of benefits formed by the foreknowledge or electing love of God. Q. 7. What is meant by the ])hrase, "whom he did foreknow .?" verse 29. A. I: does not mean the simple foreknowledge of God; because in this wa.y all men are fore- known by him. It includes favour, and refers 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 verse 33. Q. 8. What is done for them whom God fore- knew? verse 29. A. God predestinated them to be conformed to the image of his Son. Q. 9. Is holiness in man the reason, or the effect, of predestination ? verse 29. A. It cannot be the reason of predestination; because there can be no holiness in fallen man, until it is implanted in his heart by Divine grace; and when God foreknew him as fallen, he could LESS. XXIII.] ON ROMANS. Ill 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 predestinate to be conformed to the image of his Son." "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love ; having predestinated us unto the adoption of chil- dren by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he hath made us ac- cepted in the beloved." Eph. i. 4 — 6.] Q. 10. What is the meaning of ^^the first bom,^* in verse 291 A. Ii means, " the chief, the head." Q. 11. What foUoia predestination? verse 30. A. Effectual calling. Q. 12. What follows ejfectual calling P verse 30. A. Justification. Q. 13. What follows Justification ? verse 30. A. Eternal glory. Q. 14. Is satictification named? A, Not distinctly ; but it is included in conform- ity to the image of Christ and effectual calling. Q. 15. Are these benefits inseparably connected? A. They are: God will assuredly bestow salva- tion, with eternal glory, on every one elected to eternal lite. " 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. 16. What conclusion is drawn from all the privileges pertaining to believers? verse 31. 112 QUESTIONS [chap. VIII. 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. 17. Did he mean that the friends of God have no enemies P A. Certainly not; for they have numerous, and powerful, and subtle, and malignant enemies, who are constantly endeavouring to do them harm. Q. 18. 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 protector, 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 designs, nor do them any lasting injury. Q. 19. 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 con- clusion, that with his Son, 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 con- viction 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 ap- pointment.] Q. 20. What repb/ dors the sacred writer give to the question, " Who shall lay any thing to the charge of God's elect .?" verse 33. LESS. XXIII.] 0^' ROMANS. 113 A. He adds another question, for so it should be translated — "God that justifieth'?" Will the eter- nal Judge, who has forgiven all their sins and de- clared them righteous through the righteousness of Jesus Christ, lay any thing to the charge of those whom he has elected to everlasting life 1 Impossible ! he will confirm the sentence in the final day, before an assembled universe. How in- effectual, then, are all the charges brought against them, by their own consciences, by the world, or by Satan ! Q. 21. What reply is given to the question, " Who is he that condemneth .?" verse 34. A. Another question : *' Christ that died, yea rather, that is risen from the dead, who is even at the right hand of God, who also maketh interces- sion for usi" Will that blessed and loving Sa- viour, who has suffered so much and done so much for the elect; 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 ; will he condemn theml 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 foundation of the world." Matt. xxv. 34. Who then in heaven or on earth can condemn them? Q. 22. What is meant by " the love of Christ" in the next question ? verse 35. A. Not our love to Christ, but Christ's love to us. Q. 23. On what is his love founded ? A. Not on any good in us ; it was not attracted 8 k2 114 QUESTIONS [chap. VIII. by any moral vi'orih in iis: it was perfectly free and gratuitous; prompted by his infinite benevo- lence and compassion ; and founded on his own self-moved, eternal, and unchangeable purpose, to deliver us from our guilt and 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 we loved God, but that he loved us, and sent his Son to be the pro- pitiation for our sins." 1 John iv. 19. Q. 24. How does the Apostle reply to tlie question, *' Who shall separate us from the love of Christ P^' verses 35 — 37. A. After enumerating a number of calamitous events that might threaten to constrain Christians to forsake Christ's service, and adverting to the fact that his friends, in every age, had been greatly afflicted and tried, and many put to death on ac- count of their attachment to religion ; he affirms Christians would be carried triumphantly through all sufferings and persecutions, by the assistance arid grace of Christ, who loved them and would not suffer their love to him to fail. Q. 25. How does the Apostle conclude this chapter? verses 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 princi- palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other crea- ture, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Q. 26. Can you enumerate some of the privileges of Christians set forth iyi this chapter? A. They are freed from condemnation, verse 1 ; — and freed from the law as a covenant of works, verse 2; — Christ died for them that they might be justified and sanctified, verses 3, 4; — they walk LESS. XXIII.] ON ROMANS. 115 after the Spirit, verse 4 ; — they are the sons of God, and heirs of God, and joint heirs with Christ, verses 14 — 17; — their inheritance is inconceivably rich and glorious, verses 18 — 23 ; — they have dwell- ing in them the Holy Spirit, who leads and guides them, verse 14; — who bears witness to their adop- tion, verse 16 ; — who helps their iniirmities, and as- sists them in prayer, verse 26; — all things work to- gether for their good, verse 28; — their salvation is the accomplishment of God's eternal and immu- table purpose, verses 29, 30; — God is for them, and will with Christ freely give them all things, verses 31, 32; — no one can lay any thing to their charge, so as to effect their condemnation, verses 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 afBiciions, diffi- culties, persecutions, sufferings, temptations, and dangers, to everlasting glory, verses 35 — 39. Q. 27. What practical lesson may be learned from this chapter ? 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 gos- pel ; which we should never cease to admire, and for which we can never be sufficiently grateful. Q. 28. What is the duty of every sinner who hears this glorious gospel P A. It is his duty to believe it, with the heart, by relying on the righteousness of Christ, for justifica- tion and salvation. Q. 29. What will be the result of your hearing 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. 30. What then should be your prayer ? 116 QUESTIONS [chap. IX. A. I should not cease to pray, that " God who commanded the light to shine oat of darkness," would shine into my heart, " to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. iv. 6. LESSON XXIV. ROMANS IX. Q. 1. On what subject does the Apostle treat in this chapter ? A. The rejection of the Jews and the calling of the Gentiles. Q. 2. Was this a grateful subject to the Jews ? A. By no means ; it was very offensive to them. Q. 3. Why was it so displeasijig ? A. Because they believed themselves to be the peculiar people of God, and could not endure the thought of being rejected by him. Q. 4. Can you refer to any place in the Acts of the Apostles, where the Jews manifested their feelings on this subject ? A. Yes : Acts xiii. 44, 45. " But when the Jews saw the multitude, they were filled with envy, and spake against the things which w^ere spoken by Paul, contradicting and blaspheming." Q. 5. Will you name another place ? A. Acts xxii. 21,22. "And he said unto me, depart: for I will send thee far hence unto the Gentiles. "And they gave him audience unto this worJ, and then lifted up their voices, and said. Away with such a fellow from the earth: for it is not fit that he should live." Q. 6. Were Christian Jews entirely free from this feeling? verses 1 — 5. LESS. XXIV.] ON R03IANS. 117 A. No ; and aware of this, the Apostle, although writing to the Romans, among whom were con- verted Jews, prepares the way to this delicate sub- ject with great care. Q. 7. How does he endeavour to allay their preju' dices, and to dispose them to listen with due suhniis- sion of mind to his discussion? verses 1 — 5. A. By solemnly affirming what grief he felt for the wretched condition of the Jews, and evincing the respect he entertained for their distingui>hing privileges. Q. 8. Repeat the first verse. A. "I say the truth in Christ, I lie not, my con- science also bearing me witness in the Holy Ghost." Q. 9. Has not this all the solemnity of an oath ? A. It has. Q. 10. Why? A. Because it is a solemn declaration made in the presence of Christ and the Holy Ghost; that is, of the omniscient and holy God. Q. 1 1 . Will you repeat the second and third verses ? A. "I have great heaviness and continual sor- row in my heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh." Q. 12. What is the meaning of this? Was the Apostle willing to be damned for the benefit of the Jews? A. Certainly not. Q. 13. Could his eternal destruction have been of any service to them ? A. It would have been of no avail. Q. 14. Does not eternal destruction involve eternal enmity to God? A. It does. Q. 15. Would not such a wish have been both ah- surd and wicked? 118 QUESTIONS [chap. IX. A. Certainly it would. Q. 16. If the translation be correct, what does the Apostle mean? A. That he was willing, for the salvation of his countrymen, to endure any privation and suffering that would promote what he so ardently desired. [A different and correct translation of the third verse, and the use of a parenthesis, it seems, will relieve the great difficulty in the interpretation of this verse. It is this: "for I did wish to be an anathema from Christ." Now place this verse in a parenthesis, and the two verses will read thus: " That I have great heaviness and continual sorrow in my heart, (for I did wish myself to be an ana- thema from Christ,) for my brethren, my kinsmen according to the flesh." By using the parenthesis, the sorrow of Paul is connected with the proper object, and the reason of it is assigned in the paren- thesis. This accords with the Apostle's manner of writing. The true meaning of the passage is this: The Apostle knew the deplorable condition of the Jews. They were separated from Christ, and willing to be for ever anathematized by him; "His blood be upon us and on our children," cried they, when they demanded his crucifixion. Believ- ing him to be an impostor and a blasphemer, they were very willing to incur any guilt arising from putting him to death; they renounced all con- nection with or interest in him. They feared not his vengeancQ, and were ready to invoke any curse he could inflict. This the Apostle knew. He was not ignorant of their feelings and imprecations ; for he himself had felt as they did; he, in the days of his ignorance and mad zeal against Christ and his cause, imitated them. He may have been pre- sent at the trial of the Redeemer, and united in the cry, "His blood be upon us and our children;" or, if not present, he doubtless was ready to adopt the LESS. XXIV.] ON ROMANS. 119 imprecation when he heard of it. He had wished to be an anathema from Christ; to be for ever separated from him. He was willing to be devoted to destruction by Christ; and ready to challenge Christ to do his utmost against him, and to inflict upon him any curse in his power. But when his eyes were opened, when he be- came convinced that Christ was the promised Messiah, the Son of God, he saw his folly and im- piety ; he discovered his danger. Thus he had obtained an experimental acquaintance with the fearful condition of the unbelieving Jews. They were, with their own consent and according to their own awful imprecation, destitute of any in- terest in the grace and salvation of Christ; and willing to be devoted to destruction, by him, both in this world and the next. This was the cause of Paul's constant and distressing grief for his coun- trymen.] Q. 17. Can you enumerate the distingiiisking privileges of the Jews noticed by the inspired wri- ter? verse 4. A. 1. Their name, Israelites ; 2. their adoption ; 3. the glor)''; 4. the covenants; 5. the giving of the law; 6. the service of God; and 7. the promises. Q. 18. From whom did the Jews derive their name^ '^ Israelites ?^' verse 4. A. From the Patriarch Jacob, who was after wards called "Israel." Q. 1 9. What does the name " Israel" signify ? A. Prince of God. Q. 20. Who gave Jacob this name ? A. God. Q. 21. Why did God give him this honourabh name ? A. Because he had prevailed in prayer. Sea Gen. xxxii. 24—30. 120 QUESTIOIVS [chap. IX. Q. 22. Why were the Jews called " Israelites P" A. Because they were descended from Israel. Q. 23. Was their descent from this illustrioiis man., and their title to his name, a distinguishing pri- vilege ? A. Certainly it was. Q. 24. What is meant hy the " adoption .5?" v. 4. A. The Israelites were the adopted sons of God. Q. 25. Can you prove this ? A. The Lord directed Moses to say unto Pha- raoh, "Thus saith the Lord, Israel is my son, even my first born." Ex. iv. 22, 23. Q. 26. Wcw the adoption of the Israelites the same as the adoption of believifig Christians P A. No; the former was national, the latter is individual; the one was external, the other is spi- ritual. Q. 27. What is meant by the "glory P'' verse 4 A. It refers to the frequent manifestation of the Divine glory to them. Q. 28. How did God manifest his glory to them P A. In the stupendous miracles wrought for their deliverance from Egyptian bondage ; — in their pas- sage through the Red sea; — in the pillar of fire by night, and the pillar of cloud by day, that guided and protected them, in the wilderness ; — in the wonderful exhibition of majesty, grandeur, and terror at mount Sinai; — in their support by manna from heaven, for forty years, while in the wilder- ness; — and in the visible symbol of the Divine presence among them, the Sheckinah, which dwelt, first in the Tabernacle, and then, in the Temple. LESSON XXV. Q. 1. What is meant by the "■ covenants P" v. 4. LESS. XXV.] . ON ROMANS. 121 A. The covenant, naade with Abraham and his seed, and the covenant made, at Mount Horeb, with the Israelitish people. Gen. xvii. 1 — 14. Deut. v. 2 — 4. xxix. 1, 10—15. Q. 2. What is meant hi/ the ''giving of the law?" verse 4. A. The solemn and public proclamation of the ten commandments, by God himself, on the top of Sinai; the inscribing of them on two tables of stone ; together with all the other precepts and statutes that were delivered to the Israelites, both by Moses and the prophets. Q. 3. What is meant by the " service of God ?" verse 4. A. The worship prescribed by Him at the Taber- nacle, and afterwards at the Temple; v/hich con- sisted in various offerings, both expiatory and eu- charistic. Q. 4. To what "■promises" does the Apostle refer in verse 4 ] A. To all the promises recorded in the Old Testament; especially to the promises relating to Messiah and the blessings of his reign. Q. 5. Who were the ''fathers" of the Jews ? v. 5. A. Abraham, Isaac, Jacob, Joseph, Moses, Sam- uel, David, and other illustrious men. Q. 6. Did the Jews boast of their descent? A. Yes ; and they had reason to regard their descent from these great and good men, as a signal honour conferred on them by their Creator. Q. 7. What greater honour than their descent, was bestowed on the Jews ? A. They had this greater honour, that Christ was descended from them, and took his human nature from the tribe of Judah and the family of David! Q. 8. Was Christ a mere man ? verse 5. A. He was God, as well as man. Q. 9. Can you give a proof from the 5th verse? L 122 QUESTIONS [chap. IX. A. The Apostle teaches us that He *' is over all, God blessed for ever;" that is, the supreme and infinitely blessed Jehovah. Q. 10. What is the import of the woi'd Amen ? verse 5. A. The Apostle uses this word to signify, that he firmly believed the' supreme divinity of Jesus Christ, and that he rejoiced in having such an all- sufficient and infinite Redeemer. Q. 11. How are we to understand these words in the 5th verse : " Not as though the word of God hath taken no effect ? " A. The Apostle, means, that the promises of God have not failed, although the Jews, as a na- tion, were rejected by Him, on account of their unbelief. Q. 12. What did the Jews imagine the protnises of God secured to them ? A. They supposed they would always remain his peculiar people; that the Messiah would come to exalt them above all nations; and that they would rejoice in the blessings of his reign. Q. 13. Had they interpreted the word of God cor- rect ly 7 verse G. A. By no means; the covenant made with Abraham was an everlasting covenant, and did secure to him a seed, in every generation, who should participate in all the blessings of this cove- nant; but it did not secure the Jews from being ejected from the church, and disowned for many ages. Q. 14. Did his natural descendants constitute this seed? verse 8. A. No; this seed were the children of the pro- mise; and they might be found either among his natural descendants, or among Gentile believers. Gal. iii. 6—9, 29. Q. 15. Were not all the Jews, because descended from Jacnh, dennminated hrnfl ? verse 6. LESS. XXV.] ON ROMANS. 123 A. They were. Q. 16. What then is meant hy these words^ " They are not all Israel, which are of Israel ?^^ A. The inspired writer refers to a distinction he had made in ch. ii. 28, 29, between "a Jew which is one outwardly, and a Jew which is one inwardly:" so here he distinguishes between a true Israelite, an "Israelite indeed, in whom there is no guile," as our Saviour denominated Natha- nael ; and an Israelite according to the flesh. Q. 17. What further distinction does he make ? verses 7, 8, A. He distinguishes between "the seed of Abra- ham," and "children;" between "the children of the flesh," and "the children of God " Q. 18. Was this distinction divinely intimated at an early period? verses 7 — 13. A. It was ; first, to Abraham, when God said to him, "In Isaac shall thy seed be called;" and again, " At this time will I come and Sarah shall have a son :" secondly, when He said to Rebecca, "The elder shall serve the younger." Q. 19. Was there a foundation for this distinction laid in the covenant ? A. Yes, there was. [The covenant made with Abraham compre- hended two kinds of blessing's ; the one external and temporal, the other spiritual and eternal: and it contemplated a twofold seed; the one natural, who were entitled to the former blessings ; such as the land of promise, a standing in the visible church, access to the temple service, a right to circumcision and the passover; the other spiritual, who were entitled to remission of sins, justification by faith, spiritual adoption, communion with God, the hope of heaven, and eternal life. To the former seed God was a God by an external, visible rela- tion ; to the latter, He was a God in the highest 124 QUESTIONS [chap. IX. sense of the promise, by a spiritual and invisible relation. The natural seed of Abraham bore his natural image ; they were rational creatures as he was: the spiritual seed bore his spiritual image; they were renewed by Divine grace as he was, and believed in the Divine promise as he did, and consequently shared with him in the righteousness of faith. The covenant had special reference to them ; and the great design of its establishment, was to secure their salvation. LESSON XXVI. Q. I. If the promise of salvation pertains only to true believers, and they are saved, does the word of God fail or take no effect ? A. Certainly not. Q. 2. Has the objection anticipated by the inspired writer any force? ch. ix. verse 6. A. None at all; for the promise being made only to true believers, and not to the natural de- scendants of Israel, as such, the rejection of the unbelieving Jews as a people, cannot reflect on the faithfulness of God. Q. .3. Was God under obligation to love either Jacob or Esau? verse 13. A. God was under no obligation to love any of our fallen race. Q. 4. Might he not justly select out of our rebel- lious race whofu he pleased, as the objects of his free and sovereign love ? A. Undoubtedly. He had a perfect right to love Jacob, and not to love Esau ; and to act in the same way in regard to the rest of mankind. Q. 5. Can Jehovah be charged with unrighteous- ness in his treatment of his a-eatures? v. 14. LESS. XXVI.] ON ROMANS. 125 A. By no means. Such charges are at once groundless and inapious. By bestowing pardoning mercy and sanctifying grace on some, and wiih- holdmg these blessings from others, he only exer- cises that adorable sovereignty which belongs to the supreme Being. Q. 6. Why does God punish any of our race? A. He punishes none except foF their sins; consequently, none have a right to complain, either on account of the punishment justly inflicted on themselves, or on account of favours bestowed on others. Q. 7. Does God exercise sovereignty in dispensing his mercy ? verse 15. A. Yes; "for he saith to Moses, I will have mercy on whom I w^ill have mercy, and I will have compassion on whom I will have compassion." Q. 8. To what occurrence does the apostle refer in the I6th verse ? A. To the bestowment of the covenant blessing on Jacob. See Gen. xxvii. Q. 9. What did Isaac will, and Jacob do ? A. Isaac willed that Esau should receive the blessing; and Jacob complying with the direction of his mother, ran to the flock, and brought two kids, of which she made savoury meat to deceive Isaac. Q. 10. Was the blessing conferred according to the will of Isaac, or to reward Jacob for his conduct ? A. Jacob acted so deceitfully and basely that he did not deserve the blessing, and yet it was con- ferred on him, in opposition to the will of his fa- ther Isaac, who intended it for his eldest son, Esau, and supposed he was conferring it on him, whea he pronounced it on his younger son, Jacob. Q. 11. How did this happen? A. According to the sovereign will of God, who was pleased to bestow this undeserved mercy on l2 126 QUESTIONS [chap. IX. Jacob. The bestowment of the blessing did not depend on the will of Isaac, nor on the conduct of Jacob. Q. 12. Is the principle asserted by Paul in the 1 Gth verse applicable to the salvation of sinners by Jesus Christ i^ A. It is; their salvation, from beginning to end is the result of God's sovereign mercy. [Under the preaching of the gospel the conduct of sinful men is very different. Some remain un- impressed; they never realize their deplorable and dangerous condition; they neglect the means of grace; they live and die in unbelief. But others become awakened; aroused to a sense of their guilt and danger, they apply diligently and per- severingly to the use of the means of grace, and earnestly and fervently cry for mercy. They are heard; mercy is granted; they believe and are saved. How shall we account for this difference in the conduct of men, sitting under the same min- istry, and enjoying the same opportunities for escaping eternal ruin? Shall we attribute the escape of the latter to their diligence and prayers'? Why do they differ in their conduct from others? Why do they act a wiser part? Why are their prayers heard? Whence their faith? All pro- ceeds from the sovereign mercy of God. His pre- venting grace awakens and excites them; and his sovereign grace imparts to them saving faith. Left by Him to themselves, they would have re- mained as careless, unconcerned, and unbelieving as others. He was under no obligation to hear their prayers; and, on account of the sins attend- ing their application to appointed means of grace, he might justly have abandoned them to their own helplessness. But he was pleased in the exercise of his sovereign mercy to save them. "Who maketh thee to differ from another? and what LESS. XXVI.] ON ROMANS. 127 hast thou, that thou didst not receive 3" 1 Cor. iv. 7. "Not by works of righteousness which we have done, but according to his mercy he hath saved us, by the washing of regeneration, and the renewing of the Holy Ghost." Tit. iii. 5. " By grace are ye saved, through faith; and that not of yourselves : it is the gift of God." Eph. ii. 8. Q. 13. Does God claim the exercise of absolute sovereignty in his government over this world? v. 17. A. He does. Q. 14. Can you mention a case in point ? v. 17. A. That of Pharaoh, to whom God said, " Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth." Q. 15. Is it then an established principle, that God shows mercy to whom he will show mercy ? verse 15. A. So he has taught ns to believe. Q. 16. 7s it an alarming thought, that the world is governed by a sovereign Ruler ? A. It is alarming only to the wicked and rebel- lious; for Divine sovereignty is directed by infinite wisdom, justice, and benevolence. Q. 17. May encouragement be derived by awak- ened sinners, frora just views of Divine sovereignty y to seek salvation ? A. As he has directed sinners to seek his grace, they may cherish a hope, that, sinful and vile as they are, he may be pleased, in the exercise of sovereign mercy, to save them. Q. 18. Does God harden whom he will harden? verse 18. A. So we are taught. Q. 19. Does God harden sinners by any positive influence ? A. No; as a just punishment of their sins, he leaves them to their own wicked hearts, and to the 128 QUESTIONS [CIIAP. IX, corrupting influence of temptations, and withdraws his restraining grace. Q. 20. Can you prove this interpretation to he correct ? A. James says, "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man : but every man is tempted, when he is drawn away of his lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death." James i. 13 —15. LESSON xxvir. Q. 1 . What are ive to think of the ohjection to the sovereignty of God which the inspired writer notices in the 1 ^)th verse ? A. It is unfounded and impious. Q. 2. Can the secret jmrpose of God he a rule of conduct to his creatures? verse 19. A. It cannot; for they do not know it. Q. 3. What is our rule of conduct ? A. God's will revealed in his commandments. Q. 4. Can the sin7ier, while acting mit tlie enmity and rebellion of his heart, say, with any reason^ he does not resist God's ivill? verse 19. A. No; for he is acting in opposition to his will, and breaking his commandments. Q. 5. Hovj does the inspired vjritcr treat the oh- jection of the sinner noticed in the I9th verse? A. He regards it as replying against God, and as absurd as it would be for the thing formed to say to him that formed it, " Why hast thou made me thus?" verse 20. Q. 6. Has God as absolute a control over his crea- tures as a potter has over his clay ? verse 21. LESS. XXVII.] ON ROMANS. 129 A. He has. Q. 7. To what cause are we to ascribe that vast variety of creatures we see in creation ? A. The sovereign will of God. It was his pleasure to make some angels, some men, some beasts and birds and fishes. Q. 8. Have beasts a right to complain that they were not created men P A. No; nor have men a right to complain be- cause they were not created angels. Q. 9. Might not God have justly left our whole race to perish in their sins ? A. Certainly; for they were all condemned by the holy law they had violated, and all deserved everlasting destruction. Q. 10. May God then deal with the corrupt mass of human nature, just as the potter does with the clay? verse 21. A. He may and does so. He appoints some to honour and some to dishonour. By his undeserved grace, he saves them that believe in Christ; and, in the exercise of his justice, he punishes them that believe not, with everlasting destruction, for their sins. Q. 11. How are the vessels of wrath fitted to de- struction? verse 22. * A. They fit themselves by their impenitence, unbelief, and other sins. Q. 12. How are the vessels of niercy prepared unto glory? verse 2.3. A. They are prepared by the regenerating and sanctifying grace of God. Q. 13. Where are these vessels found ? verse 24. A. Among Jews and Gentiles. Q. 14. Had God foretold in ancient Scripture that Gentiles should be brought into his church ? verses 25, 26. A. Hosea had predicted this blessed event: "I 9 130 aUESTIONS [CHAP. IX. will call them my people, which were not my peo- ple ; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people ; there shall they be called the children of the living God." verses 25, 26. Q. 15. Was the rejection of tlte Jews foretold in their Scriptures ? verses 27 — 29. A. It was plainly foretold by the prophet Isaiah in the verses quoted by the apostle. Q. 16. Did he predict that the great body of the Jewish people would be cut off from the church ? verses 27 — 29. A. He predicted that their excision would be so general, that only a seed, a remnant, would be left. Q. 17. To what result is the discussion of the apostle brought? verse 30. A. It is this ; The Gentiles have attained to righteousness, while the Israelites failed in their pursuit of righteousness. Q. 18. To what cause, does the apostle trace the failure of the one, and the success of the other ? v. 32. A. To the different ways of seeking righteous- ness. The Gentiles succeeded, because they sought righteousness in the right way, by faith in Christ; and Israel failed, because they sought righteousness in a wrong way, not by faith which alone can secure righteousness to sinners, but, as it were, by the works of the law. Q. 19. At what did the Israelites stumble? vs. 32, 33. A. At the stumbling stone laid in Zion. Q. 20. What did that stumbling stone denote ? verse 33. A. It signified Jesus Christ. Q. 21. How did the Jews stumble at him ? A. By unbelief. Q. 22. Why did they reject Christy their promised Messiah ? LESS. XXVII.] ON ROMANS. 131 A. Influenced by their carnal and corrupt hearts, they put a false construction on the language of their prophets, and were expecting a temporal prince, a mighty conqueror, who was to deliver them from the Roman yoke, and lead them on to victory and renown ; instead of looking for a spi- ritual Saviour, such as the prophets had charac- terized, who was to save his people from their sins. Q. 23. What was the effect of these false expecta- tions ? A. They were offended at the humble state in which Christ appeared ; they could not see those predicted marks by which he was characterized as the promised Messiah; they refused to receive him as the Messiah ; they rejected him as an im- postor, and crucified him as a blasphemer. Q. 24. What practical lessons may we learn from this chapter ? A. We may learn from it — 1. highly to prize our religious privileges in the church, but not to de- pend upon them as sufficient to save us ; — 2. to adore the glorious sovereignty of God; — 3. never to question the rectitude of any of his proceedings, but to believe all to be perfectly right, just, and wise ; — 4. to commit ourselves to his sovereign dis- posal, and to rejoice in his glorious reign ; — 5. never to harbour the thought of becoming righteous by our own works, but to submit to God's wonderful plan of rendering sinners righteous, by believing in Jesus Christ, as the Lord our righteousness. ROMANS X. Q. 25. What is coJitained in this chapter? A. The inspired writer continues his discussion of the same subject, the rejection of the Jews, and the calling of the Gentiles. Q. 26. What does Paul say in the first verse ? 132 auESTioNs [chap. x. A. He expresses his strong and earnest desire for the salvation of Israel. Q. 27. Had he not, in the preceding chapter, de- dared in a very forcible manner what the feelings of his heart towards them ivereP ch. ix. 1 — 3. A. He had. Q. 28. Why then does he repeat the state of his feelings ? A. He knew the subject under discussion was very ungrateful to them, and he wished to allay their violent prejudices, and so to conciliate them, as to secure due attention to his arguments. Q. 29. What favourable testimony does the apos- tle bear to the Jews ? verse 2. A. That they had a zeal for God. Q. 30. Was their zeal defective ? verse 2. A. It was defective ; because it was erroneous, not being guided by knowledge. Q. 31. Were they ignorant in regard to an im- portant point ? verse 3. A. They were ignorant of a very important point. Q. 32. What was it? A. They were ignorant of the righteousness of God. Q. 33. Does the apostle mean an attribute of God, his justice ? A. No; he means the righteousness which God had provided for the justification of believing sin- ners. Q. 34. What was the effect of their ignorance of this essential point ? verse 3. A. They went about to establish their own righteousness. Q. 35. Could they believe their imperfect obedi- ence was an entire fulfilment of God's law? verse 3. A. No; they were sensible of its imperfections; but they hoped to be able, by their sacrifices and LESS. XXVir.] ON ROMANS. 133 observance of the ceremonies of the Mosaic law, to render their obedience so far acceptable as to secure the favour of the Almighty. Q. 36. To what did their reliance on their own works lead ? verse 3. A. It led them to reject the righteousness of Christ, which God had provided and oflered to them for their justification. Q. 37. Whai is meant by submitting to the right- eousness of God? verse 3. A. Submitting to the righteousness of God means the renunciation of our own righteousness, from a conviction of the utter insufficiency of it to justify us before God, and relying entirely on the righteousness of Christ for the pardon of our sins and acceptance with God, as righteous, through the imputed righteousness of the Redeemer. [Some suppose by the righteousness of God, first mentioned in the third verse, is meant his justice. Taking this to be its signification will aflTord a good sense to the whole verse; for it is certain that it is owing to a sinner's ignorance of the claims of this divine attribute, that he does not see the utter insufficiency of his own works to satisfy those claims as set forth in his law; and were he fully apprized of their vast extent, he would despair of success in his vain attempts to prop up a falling building that has been deprived of its foundation. This, however, will not prove the sacred writer re- fers to God's justice. The phrase throughout the epistle, in other places, means the righteousness which God has provided for the justification of be- lieving sinners; and there is found no good reason for departing from the general signification of the phrase in the interpretation of it in this verse. The general sense suits well in this place, and furnishes a good and appropriate signification, in M 134 QUESTIONS [CIIAP. X. lonnection with the other parts of the verse. See Rrhat is said on chap. i. verse 17. and chap. iii. /erse 21.] LESSON xxviir. Q. 1. How is Christ the end of the law? v. 4. A. Christ was the great object of the ceremonial law, which, in its types and ceremonies, was so framed as to shadow forth his person, work, and offices ; the design both of the Moral and Ceremo- nial law, which were given to the Church for the purpose of teaching her members the necessity of his interposition in their behalf, of his atonement, obedience, and intercession ; and the end of the law, as fulfilling all the types of the one, and all the demands of the other. "The law," says the author of this epistle, in another, "was our school- master to bring us unto Christ, that we might be justified by faith." Gal. iii. 24. Q. 2. To whom is Christ the end of the law for righteousness? verse 4. A. Only to those who believe ; none other re- ceive the saving benefits of his righteousness. His atonement satisfies for the sins only of believers; his obedience is imputed only to them, and con- stitutes none else righteous in the sight of God. Q. 3. Who has described the righteousness of the law? verse 5. A. Moses. Q. 4. How does he describe it ? verse 5. A. In these words: "The man that doeth those things shall live by them." Q. 5. Docs the law demand perfect obedience ? A. It does; and it pronounces a curse against the least violation of its precepts. Gal. iii. 10. LESS. XXVIII.] ON ROMANS. 135 Q. 6. Can any man yield this sinless obedience ? A. No mere man since the fall, ever did or ever will, in this world, yield such spotless obedience. Q. 7. Is justification then to be sought by the works of the law ? A. 'I'he attaining of righteousness in this way is utterly hopeless. Q. 8. Can justification he attained in any other way ? verse 6. A. It can be attained by the righteousness of faith. Q. 9. What is the amount of PauVs description of this righteous7iess ? verses 6, 7. A. That this righteousness has been wrought out ; for Christ both died and rose again for us. Q. 10. Where is the word that annou7ices it? verse 8 A. It is nigh to us, in the Scriptures, and preach- ed to us by the ministers of Christ. Q. 11. What does it require of us? verse 9. A. To believe with the heart in Christ, and to confess Him before men. Q. 12. What is meant by believing with the heart? verse 10. A. The gospel requires, not a cold speculative faith, but such a belief of the truth as will interest the heart, and engage the affections. Q. 13. Will important, practical truth always in- fiuence the affections when properly believed ? A. Certainly it will. Q. 14. Must not, then, a belief of truths so in- finitely important, as those announced in the gospel, engage the heart and affections ? A. They must; and the inspired writer teaches us that such a faith alone will avail to salvation. Q. 15. Why did Christ die ? verse 9. A. He died for our offences. Q. 16. Why did he rise from the dead? verse 9. 136 QUESTIONS [chap. X. A. He rose for our justification. Q. 17. May we conceal our faith in Christ? verse 10. A. No ; we must openly profess our faith before men, and acknowledge Christ to be the Saviour of sinners and Lord over all. Q. 18. Hoiv is this confession to he made? A. In the appointed way; by submitting to his instituted ordinances, baptism and the Lord's sup- per ; by attending on public worship ; and by acknowledging our faith to others on all proper occasions. Q. 19. Is a confession of our faith necessary to salvation ? verse 10. A. It is ; for the apostle says, in the tenth verse, " With the mouth confession is made unto salva- tion." Our Lord has said, " Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. But who- soever shall deny me before men, him will I also deny before my Father which is in heaven." Matt. X. 32, 33. Q. 20. What proof does the inspired writer adduce in confirmation of his statement ? verse 11. A. A passage from the prophet Isaiah ; " Who- soever believeth in him shall not be ashamed." Q. 21. Need a believer he ashamed of his hope? verse 11. A. No; for it is well founded, and it will be fully realized. Q. 22. Was the word " whosoever" selected hy the prophet, and adopted by the apostle, for a particu- lar reason? verse 11. A. Yes ; to announce it as a imiversal truth, that every one, of whatever nation, who believed in Christ should be saved. Q. 23. Is this extension of the method of salvation to believers of all natio7is, expressly asserted hy Paul? verse 12. LESS. XXVIII.] ON ROMANS. 137 A. It is ; for he says, " There is no difFerence between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him." Q. 24. How rich? verse 12. A. Rich, infinitely rich in mercy and in grace, to forgive their sins and to confer every other blessing on them ; "for whosoever shall call upon the name of the Lord shall be saved." Q. 25. What is meant by calli?ig upon the Lord? verse 13. A. Praying to Him for pardoning mercy and sanctifying grace in order to salvation. Q. 26. What does praying to the Lord presup' pose? verse 14. A. That we believe in Him. Q. 27. What does faith presuppose? verse 14. A. That we have heard of Him, so as to know his Godhead and universal sovereignty, and char- acter as the only Saviour of our ruined race. Q. 28. What does hearing imply ? verse 14. A. That the gospel has been preached to us. Q. 29. Who have a right to preach the gospel? verse 15. A. Those who are sent of God and duly com- missioned to the work. Q. 30. Are preachers of the gospel to he welcomed^ and are we to rejoice in their message ? verse 15. A. So the apostle and the prophet teach : — " How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things." Q. 31. Did all the Jews to whom the gospel was preached believe ? verse 16. A. Comparatively few; the great body of that unhappy people rejected the gospel. Q. 32. Was this sad event foretold ? verse 16. A. It was foretold by the prophet Isaiah ; who said " Lord, who hath believed our report 1 " m3 138 QUESTIONS [chap. X. Q. 33. Why is hearing necessary to faith ? v. 17. A. It is necessary in the nature of things; for we cannot believe facts with which we have no acquaintance, or which we have not heard ; we cannot rely upon a Redeemer who has not been re- vealed to us. Q. 34. How does the Holy Ghost work faith in the heart? verse 17. A. By using the instrumentality of the word. Q. 35. What inference may we draw from this fact ? A. That it is highly important to attend dili- gently to the reading and hearing of the word of Godi Q. 36. When this epistle was written, had the gospel been extensively preached in the world? v. 18. A. It had been so extensively preached through- out Judea, Samaria, the Roman empire, and in other parts of the world, that, in speaking about it, the apostle felt himself authorized to use the language of David, in regard to the heavens and the firmament, which speak to all nations, and in- struct all who have eyes to see and ears to hear. Q. 37. Were the Jews, then, without excuse ? v. 18. A. They were without excuse ; for the gospel had been preached to them, and all its inestimable blessings freely offered to them, and urged on their acceptance. Q. 38. Were the Jews Ignorant of their danger of being rejected on account of their unbelief ? vs 19-21. A. Had they studied their own scriptures they might have known it. Q. 39. Who had foretold it ? A. Moses, their great lawgiver, and their greac prophet, Isaiah. Q. 40. What did Moses say? verse 19. A. " I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you." LESS. XXIX.] ON ROMANS. 139 Q. 41. What does Isaiah say ? verse 20. A. "I was found of them that sought me not; I was made manifest to them that asked not after me." Q. 42. What more? verse 21. A. " To Israel he saith, All day long T have stretched forth my hands unto a disobedient and gainsaying people." Q. 43. What did the enunciation of these predic' tions hy the prophet demand ? verse 20. A. The utterance of predictions so grating to the feelings and so offensive to the pride of the Jews, demanded great fidelity and great boldness in the prophet. Q. 44. What practical lessons Tnay we learn from this chapter ? A. We may learn, — 1. to study the method of justification, through the righteousness of Christ, revealed in the gospel; — 2. to abandon every thought of being justified by our own works, as foolish and sinful; — 3. to seek for justification only by faith in the infinite merits of Jesus Christ; — 4. how thankful we ought to be that the way of salvation, which was for ages confined to the de- scendants of Israel, is now made known, by the gospel, to all nations ; — and 5. to desire and pray for the salvation of Israel. LESSON XXIX. ROMANS XI. Q. 1. What is the subject of this chapter? A. It is a continuation of the same subject; the rejection of the Jews and the calling of the Gen- tiles. 140 QUESTIONS [chap. XI. Q. 2. Was the rejection of Israel total ? vs. 1 — 5. A. No; for many have been saved, although, as a people, they have been cast out of God's visible church, Q. 3. Will it he final? verse 25. A. No; for they will hereafter be restored and reunited to the church. Q. 4. Might it not be objected to the apostle^ s rea^ soning, that it will follow from, it that God has cast away his people? verse 1. A. This a Jew might urge, and contend that such a procedure was inconsistent with God's covenant. Q. .5. How may it be answered? verses 1. 2. A. The apostle had previously shown, that the Abrahamic covenant contemplated a twofold seed; the one, according to the flesh; and the other, by the promise ; (ch. ix. 6 — 8,) he therefore rejects, with holy indignation, such an objection, as wholly unfounded: "God forbid." "God hath not cast away his people which he foreknew." Q. 6. What proof does he offer to show that God has not cast away all his people ? verses 1 — 5. A. He adduces himself as a proof, who was a descendant of Abraham. Q. 7. What other proof does he give ? vs. 2 — 5. A. He refers to the lime of Elias, the prophet, and tells us, that, as, in the general apostasy of that age, God had reserved seven thousand faithful persons, so, in his day, many thousands of the Jews were converted to the Christian faith. Q. 8. What does he denomifiate them ? verse 5. A. He calls them the election of grace. Q. 9. Why were they chosen? verse 6. A. Their election was of grace, entirely gratui- tous, without regard to any good works, either done by them, or foreseen in them. Q. 10. Are salvation by grace, and salvation by works consistent ? verse 6. LESS. XXIX.] ON ROMANS. 141 A. They are entirely inconsistent; salvation must be either by grace, or by works. Tit. iii. 4, 5. Q. 11. Can it be by works? A. No ; salvation by works is impossible. Chap, iii. 20. Q. 12. But are not works necessary to salvation ? A. They are necessary in their place ; as re- quired by the law of Christ; as proof of the genu- ineness of our faith; as expressions of love, grati- tude and duty to God; to qualify us for heaven; and as a part of that salvation which Divine grace imparts to us. Q. 13. Is this election individual or national ? A. It cannot be national, but individual ; for it is an election of individuals, from a nation that had been chosen as the visible church, and was now to be rejected. Q. 14. What did the Jews seek for P verse 7. A. The favour of God by their own works. Ch. ix. 31. and ch. x. 3. Q. 15. Were they successful? verse 7. A. They failed. Q. 16. Who among them were successful ? v. 7. A. *' The election of grace ;" true believers. Q. 17. How happened it, that a small portion of the nation, succeeded in this most important concern, while the great mass of the people failed? ch. ix. 31, 32. A. Because the former sought in the appointed way, by faith ; and the latter in opposition to their own Scriptures, by the works of the law. Q. 18. How were the Jews blinded? verse 7. A. Not by any positive influence from God infusing viciousness into their hearts; but by his leaving them, in the way of punishment for their unbelief and sins, to themselves, and withholding his special and saving grace. Q. 19. Was the miserable state of the Jews pre- dicted? verses 8 — 10. 142 QUESTIONS [chap. XI. A. It was foretold both by David and by other prophets. Q. 20. Have the Jewish people so stitmbled, as finally to fall and never recover their forfeited pri- vileges? verse 11. A. The inspired writer assures us they have not fallen into a hopeless state. Q. 21. Has their fall been by a merciful provi- dence, rendered productive of good P verse 11. A. God has graciously overruled it for great good, by rendering it subservient to the conversion and salvation of multitudes of Gentiles. Q. 22. If so much benefit has resulted to the Gen- tile world, from the fall of the Jewish people, what will be the effect of their recovery P verses 12, 15. A. The effect on the world will be wonderful indeed, in confounding unbelievers, and in spread- ing the gospel through the world. It will be as the apostle says, as "life from the dead:" the world will, in a moral and spiritual sense, spring to life ; and grace, and truth, and holiness, will reign tri- umphantly among all nations. Q. 23. To whom was Paul an apostle? verse 13.- A. He was an apostle especially to the Gentiles. Q. 24. Did he esteem this office honourable ? v. 13. A. He did esteem it very highly ; for he says he "magnified it." Q. 25. Why did he magnify his apostleship to the Gentiles? verse 14. A. He did so for the benefit of the Jews, that some might be induced to examine the gospel, be- lieve and be saved. Q. 26. Who are meant by the ^^ first fruits'^ and the " root,^^ in verse 161 A. Abraham and the Patriarchs. Q. 27. . Were they holy, consecrated to God? A. They were chosen of Gud, and pious men. Q. 28. What inference does the apostle draw from this fact? verse 16. LESS. XXIX.] ON ROMANS. 143 A. He infers that, as under the law, the offering of a part of the dough sanctified the whole lump, so the covenant relation of Abraham and the Pa- triarchs to Jehovah, would secure, in every age, the same covenant relation to some of their natural descendants, as well as to their adopted seed, and the final restoration of the Jewish people. Q. 29. To what does the apostle compare Abraham and the patriarchs ? verse 17. A. To a good olive tree in a garden. Q. 30. Who vjere the natural branches? v. 17. A. The Jews. Q. 31. Who were the engrafted branches? v. 17. A. The Gentiles. Q. 32. Whence were they taken? verse 17. A. From a wild olive tree. Q. 33. What is meant by Gentiles being grafted in among the natural branches, and partaking of the root and fatness of the olive tree? verse 17. A. By faith Gentile believers were introduced, under the gospel dispensation, into the visible church, and were, as members of it, entitled to all its privileges ; and also brought within the cove- nant made with Abraham, as his promised and adopted seed, and enriched with an interest in all its precious promises and inestimable benefits. See ch. iv. 11, 12, 17, 18. Q. 34. Does it become Gentile believers to boast of their privileges, and treat the Jews with contempt ? verses 18 — 20. A. They have abundant cause for gratitude, thanksgiving and praise, but no ground for pride or self-elation. Q. 35. How came they to be introduced into the church? verses 17 — 20. A. It was the result of the free and sovereign grace of God. Q. 36. What should they recollect? verses 18, 20. 144 QUESTIONS [chap. XI. A That they do not bear the root, but the root bears them ; they have been introduced into the visible church, and derived blessings from the church, but have imparted none to God's ancient church. Q. 37. Ought we not to he grateful to the Jews for our privileges ? verse 17. A. We should be grateful to them ; for they were used by God as the depositary of his heavenly oracles, and for handing them down to us pure and uncorrupted. Q. 38. How do Christians stand in the church? verse 20. A. By faith ; and it is by faith they are to main- tain their standing. Q. 39. What lesson should we learn from the fall of the Jews P verses 20, 21. A. Not to be high minded; but to exercise a cautious and salutary fear, lest we likewise fall through unbelief. Q. 40. What do we see in the rejection of the Jews and in the calling of the Gentiles? verse 22. A. We see in this procedure of Divine Provi- dence, goodness, and severity; just severity, in exscinding from the church the unbelieving and disobedient Jews; and unmerited goodness to be- lieving Gentiles, in their admission, as members of the church, to the enjoyment of all its blessed privileges. Q. 41. Will the Jews be restored to the visible Church? verses 23— 31. A. The inspired writer teaches us to believe and look for this blessed and joyful event. [Not only are we authorized to expect the con- version of the Jews, as a people, but to look for their restoration to their own land. There are many plain predictions on this subject. And in- deed is not this great event indicated by their long LESS. XXX.] ON ROMANS. 145 and wonderful preservation, as a distinct and separate people, scattered as they are over the face of the world and among all nations ] Here is doubtless the hand of the Almighty. Such a thing never happened to any other people. History shows nothing like it. AH other nations, conquer- ed and driven, as the Jews were, from their own country, and mingled with other people, have lost their distinct character. Nothing but a Divine in- fluence could have preserved them, for so many ages, and through such severe and fiery trials, from total extinction. And why has Jehovah thus preserved them 1 Is it that they may, as a body, be converted and then lost among Christian na- tions 1 Is 'it not rather that they may, after their conversion, be restored to their own land ] Was it not given to them by an everlasting covenant? and does not the nature of this covenant require this event 1J LESSON XXX. Q. 1. How will the Jews be brought into the Church ? verse 26. A. God will send a deliverer out of Zion, who will turn them away from unbelief and disobedi- ence. Q. 2. Is this blessing secured to them ? verse 27. A. It is secured to them by the covenant made with their great progenitor, Abraham. Q. 3. When will this blessed event occur ? v, 25. A. When the fulness of the Gentiles is come in. Q. 4. Will the conversion of all nations precede that of the Jews? verse 25. A. No; for we are taught in the 12th verse, that the conversion of the Jews will produce a 10 N 146 QUESTIONS [chap. XI. wonderful effect on the Gentile nations; and may lead to the universal spread of the gospel among all nations. [The fulness of the Jews mentioned in the 12th verse, means their conversion, as a body, without any note of the time when the event will take place; but the same word applied to the Gentiles, in the 25th verse, is used in reference to time (axpts ov TO n'Xripcona tcov eOvcov) "till the fulneSS of the Gentiles be come in ;" rather till the fulness of the Gentiles be come or arrive ; that is, when the time for bringing in the fulness of the Gentiles shall ar- rive, then the fulness of Israel will have occurred. The latter will precede the former, and have a po\Verful influence in producing it.] Q. 5, Does God still regard his ancient chosen people? verse 28. A. He does. [For although, concerning the gospel tbey are enemies for our sakes, and are treated by their offended sovereign as enemies ; yet, as touching the election, they are beloved, for their fathers* sake ; and will eventually be restored to their former relation to their covenant God, and be dis- tinguished again as his chosen people.] Q. 6. What does the inspired writer say of the gifts and calling of God? verse 29. A. He says, " they are without repentance." Q. 7. What does he mean ? A. He means, that God will never change his purpose in regard to his covenant with Abraham ; and that he will, in fulfilment of it, reinstate the Jews in the enjoyment of their former blessings, and peculiar relation to Himself. Q. 8. How did the unbelieving Gentiles obtain Tuercy ? verse 30. A. Through the unbelief of the Jews. Q. 9. How will the unbelieving Jews obtain mercy ? verse 31. LESS. XXX.] ON ROMANS. 147 A. Through the mercy extended to the Gen- tiles. Q. 10. Why did God shut up all, at different times, both Gentiles and Jews, in unbelief? v. 32. A. That " He might have mercy upon all ;" and make it appear, that none who are saved may glory in themselves, but see and acknowledge the salvation of all to be owing to his unmerited and sovereign grace. Q. 11. What is meant by the icord mystery in the 25ih verse ? A. A thing not known till revealed. Q. 12. How was the apostle affected by the sub- ject discussed in this and the two preceding chap- ters P verses 33—36. A. With sentiments of holy wonder at the pro- vidence of God, in relation to both Jews and Gen- tiles. Q. 13. Can you repeat his fine exclamation? verse 33. A. " O the depth of the riches both of the wis- dom and knowledge of God ! how unsearchable are his judgments and his ways past finding out!" Q. 14. What is meant by the two questions in the 34rth verse ? A. That no man can know the mind of the Lord, till he is pleased to make it known; and that no creature can give Him counsel. Q. 15. What by the question in the B5th verse? A. That it is impossible to lay God under ob- ligation, by giving to Him. Q. 16. What proof does the sacred writer offer for what he so strongly affirms by his interrogato- ries ? verse 36. A. This obvious truth — " For of him, and through him and to him are all things." Q. 17. Can you express this in other words? A. God created, upholds and governs all things, for his own glory. 148 QUESTIONS [chap. XII. Q. 18. In view of this great truth what is our duty ? A. To live to his glory, and to desire and pray that He may be glorified for ever. Q. 19. What practical lessons may we learn from this chapter ? A. We may learn to praise God for the riches of his mercy to us Gentiles ; — to pity and pray for the unbelieving Jews, that, the veil of unbelief being removed from their hearts, they may acknow- ledge Christ as their promised Messiah, and trust in Him, and be saved; — to rejoice in the bright prospect before us, the conversion of the Jews, and the universal spread of the gospel among all na- tions ; — and to anticipate with delight the estab- lishment of our Redeemer's kingdom in all the earth. ROMANS XII. Q. 20. What is contained in this chapter ? A. This chapter prescribes a variety of general and particular duties. Q. 21. To what does the apostle exhort us in the first verse ? A. He exhorts us to present our bodies a living sacrifice to God. Q. 22. How is this to be done ? A. By consecrating our body to the service of our Maker, and using all its organs and members in accordance with his will. Q. 23. 7s this a reasonable service? verse 1. A. Most certainly; for as God fashioned our bodies with wonderful skill, and endowed them with the power of performing a great variety of motions, subservient to our advantage, and with senses which are so many sources of pleasure; it LESS. XXX.] ON ROMANS. 149 must be reasonable to honour Him in the use we make of them. Q. 24. By what motives does the apostle urge this duty ? verse 1. A. He beseeches us by the mercies of God. Q. 25. Where are seen the mercies of God ? A. They are seen in the dispensations of his providence, and especially in the wonderful work of redemption. Q. 26. How should the consideration of God's undeserved and great mercies, operate on us ? v. 1. A. They should awaken and inflame our grati- tude, and impel us to holy obedience to the Divine will. Q. 27. To what duty are we exhorted in the second verse ? A. We are exhorted, "not to be conformed to this world." Q. 28. What is meant hy the term " world P " v. 2. A. The unrenewed inhabitants of the world. Q. 29. Why should we not be conformed to them ? A. Because they are in a sinful and rebellious state, living in opposition to the will of the Su- preme Ruler. Q. 30. In what respect are we to avoid conformity to the world? verse 2. A. We are to avoid conformity to its sinful maxims, pursuits, customs, amusements, practices, and pleasures. Q. .31. To what positive duty are we exhorted in the second verse ? A. To be transformed by the renewing of the mind. Q. 32. How is the mind renewed? verse 2. A. By the power of the Holy Spirit, who en- lightens and sanctifies it. Q. 33. Is a Christian active in carrying on this work? n2 150 QUESTIONS [chap. XII. A. He is, when regenerated, active in prayer and in the use of means, and in other eflforts, for the renovation of his mind. Q. 34. Will this renovation of our minds keep us from being conformed to the world ? verse 2. A. If our minds be enlightened and sanctified by the Holy Spirit, it will enable us to discern what is sinful in the world, and dispose us to avoid it. Q. 35. What will be the effect of avoiding con- formity to the world, and being transformed, by the renewing of our mind? verse 2. A. We shall prove, find by experience, that the will of God is good, acceptable, and perfect. LESSON XXXI. Q. 1. What is the next duty enjoined? v. 3. A. Humility; not to think of ourselves more highly than we ought to think, on account of any gifts or graces conferred on us ; to guard against spiritual pride. Q. 2. How then are we to think ? verse 3. A. We are to think soberly, in a way corres- ponding to the grace conferred on us, by the God of mercy. Q. 3. In what manner does the apostle illustrate the union of Christians ? verses 4, 5. A. By comparing it to the union of many mem- bers in one natural body. Q. 4. Have all the members of our bodies the same office? verse 4. A. They have very different offices: with our eyes, we see, and direct our steps; with our ears, we hear different sounds, and the voices of our fellow creatures; with our feet, we walk; with our hands, we perform a variety of movements; LESS. XXXI.] ON ROMANS. 151 and with our tongues, converse with our com- panions. Q. 5. What is the result of this wise arrange' ment P A. The general benefit of the whole body. Q. 6. 75 it so with the church ? A. It is : different gifts and graces are bestowed on different individuals, by which they are fitted for different offices ; all of which are conducive to the edification and profit of the whole church. Q. 7. What then is the duty of Christians ? v. 6. A. It is their duty, to consider well what gifts they have received from the great Head of the church, to what service he calls them, and to act accordingly. Q. 8. What were the gifts bestowed oti different members P verses 6, 7, 8. A. Some had the gift of prophecy; others were called to the ministry; others had the gift of ex- horting; and others were appointed as rulers. Q. 9. What was the duty of the Christian who was favoured with the gift of prophecy P verse 6. A. It was his duty to "prophesy according to the proportion of faith." Q. 10. What is meant by the gift of prophecy P verse 6. A. It means not only the gift of uttering pre- dictions or foretelling future events, but a gift of explaining the Scriptures in relation to some doc* trine or duty, and thus of edifying their brethreui See 1 Cor. xiv. 3, 5, 22—25. Q. 1 1 , What is the meaning of the phrase, " ac* cording to the proportion of faith P^^ verse 6. A. It means that the prophet should exercise his gift, according to his ability, which would depend upon the strength of his faith in relying upon the aids of the Holy Spirit ; or, as others interpret it, he should prophesy, in accordance with the anal* 162 QUESTIONS [chap. XII. ogy of faith, or in conformity with the Scriptures penned by inspired prophets and apostles. Q. 12. What was the duty of one called to the ministry ? verse 7. A. It was his duty to attend to the service re- quired by his particular ministry. Q. 1 3. Is the meaning of the term " ministry^* in this place settled ? verse 7. A. No ; it may comprehend all officers of the church : or it may designate the particular office of those who supplied the wants of the poor, by distributing among them the charities of the church. Q. 14. What is the business of the teacher? v. 7. A. The business of the teacher is to attend dili- gently on teaching. Q. 15. Who is meant by " teacher ? " A. One employed in teaching religious truth to young persons, or to older persons the first great and fundamental doctrines of Christianity. Q. 16. What is required of one who gives ? v. 8. A. It is his duty to give with simplicity; avoid- ing ostentation, not seeking the praise of men, but satisfying himself with doing good. Q. 17. What is the ruler's duty P verse 8. A. He must rule with diligence ; endeavouring to preserve order, peace, and harmony in that church or community in which he is invested with authority. Q. 18. How is the merciful man to act? v. 8. A. He is to show mercy with cheerfulness; glad to relieve the miseries of his fellow-creatures. Q. 19. What does the apostle say of love? v. 9. A. Love must be sincere, without dissimula- tion. Q. 20. How must we feel towards evil ? v. 9. A. We must abhor evil; regarding sin as a detestable thing. LESS. XXXI.] ON ROMANS. 153 Q. 21. How are we to feel towards that vjhich is good ? verse 9. A. We should cleave to that which is good and right, as most desirable and pleasant. Q. 22. What feelings are Christians to cherish towards one another? verse 10. A. Christians should cherish brotherly love, and be kindly affectioned towards each other. Q. 23. Who has pressed this duty on them ? A. The Lord Jesus Christ. John xv. 12, 17. Q. 24. Why should Christians thus love one an- other P A. Both from regard to the high authority en- joining it, and from regard to the tender, intimate, and endearing relations, by which they are bound together in one blessed society, of which Christ is the glorious Head. Q. 25. What is the vieaning of the phrase, " in honour preferring one another 7''^ verse 10. A. The meaning is supposed to be this ; Chris- tians are not to indulge envy, but readily and cheerfully to acknowledge what is good and ex- cellent in their brethren ; and in showing respect, and giving honour, to go before, take the lead, and be an example to one another. Q. 26. What does this duty require ? A. It requires true humility of mind. Q. 27. How are we to prosecute business? v. 11. A. We are bound to attend to our worldly busi- ness, with diligence and assiduity; avoiding a slothful, procrastinating disposition ; with a fervent spirit that will show that we are in earnest. We are to remember that attention to our business is enjoined by Divine authority; and, therefore, that it is our duty to prosecute it in obedience to this high authority, and with a view to God's glory. Thus are we to serve the Lord. Q, 28. What is said of hope? verse 12. 154 QUESTIONS [chap. XII. A. We are to rejoice in hope. Q. 29. Why ? A. Because the Christian's hope is truly glori- ous, and will certainly be realized. Q. 30. How are we to act in tribulation ? v. 12. A. We are to be patient in tribulation. Q. 31. Why? A. Because it is the good pleasure of our hea- venly Father to try our faith by tribulation ; be- cause he intends it for our benefit, and will render it subservient to our good; and because he will sustain us under it, and, in due time deliver us from it; and then bestow on us a crown of right- eousness. James i. 2, 3, 12. Q. 32. What direction is given about prayer P verse 12. A. We are to continue instant in prayer. In this duty we are to be earnest, fervent, importunate, and persevering; believing that God, for Christ's sake, will hear, and, in due time, answer our prayers. LESSON XXXII. Q. 1. What duty, is enjoined towards needy saints? verse 13. A. We are to relieve their necessities, as far as our ability will allow; remembering that Christ will regard our charitable succour as done to him- self, and will not fail to reward a cup of cold water given to a disciple in the name of a disciple. Q. 2. What other duty is enjoined in the 12th verse ? A. Hospitality to strangers. [Hospitality was peculiarly necessary in ancient times, when accommodations for strangers were LESS. XXXII.] ON ROMANS. 155 comparatively few, and when so many Christians were compelled by persecutions to flee from their homes to save their lives. But hospitality is still a duty. The author of this epistle, in enforcing this duty in another epistle uses these memorable words: "Be not forgetful to entertain strangers: for thereby some have entertained angels un- awares." Heb. xiii. 2.] Q. 3. How are we to act towards our persecutors ? verse 14. A. We are required not to curse them, but to bless them; praying that God would change their evil dispositions towards us, and by his converting grace make them true Christians, and save their souls. Q. 'k Is sympathy a Christian duty P verse 15. A. It is : for the apostle exhorts us to " rejoice with them that do rejoice," and to " weep with them that weep." Never should we envy the prosperity of others, but take pleasure in it; nor should we ever find satisfaction in the misfortunes of our fellow Christians, but be grieved on account of them. Q. 5. IIow are Christians to feel towards each other? verse 16. A. Christians are required to "be of the same mind one toward another;" cherishing a tender regard for each other, and a disposition to yield in small matters; avoiding all quarrelling, and study- ing to live in peace and concord. "Behold, how good and pleasant it is for brethren to dwell to- gether in unity!" Psa. cxxxiii. 1. Q. 6. What is requisite to preserve peace and con- cord among Christians? verse 16. A. We must guard against ambition, a disposi- tion prompting us to mind high things, to seek lofty stations and the society of the great. Instead of shunning, we are to condescend to men of low 156 QUESTIONS [chap. XII. estate, and never be ashamed to acknowledge as a brother a Christian, because he is in humble cir- cumstances of life. Q. 7. What eke are we to avoid? verse 16. A. We are to shun an overweening estimation of ourselves, imagining our wisdom and acquire- ments to be greater than they are; and thus "be- ing wise in our own conceits." Q. 8. Does a revengeful spirit become a Christian ? verse 17. A. Such a spirit is condemned in the gospel : the apostle has said, " Recompense to no man evil for evil." Q. 9. What caution is given in regard to our pur- suits? verse 17. A. We are to provide things honest in the sight of all men. We are not to seek wealth in dubious ways, but acquire our living in such a way that all will call it honest. Q. 10. Is the preservation of peace important? verse 18. A. The apostle exhorts us thus : " If it be pos- sible, as much as lieth in you, live peaceably with all men." Q. 11. 7s it possible always to preserve peace ? A. It is not; the primitive Christians could not live in peace with the heathen, without sinning against their own consciences, offending God, and renouncing their interest in the blessed Redeemer. Q. 12. Is it now possible always to be at peace with all men ? A. It is not: we may wish for peace, but our neighbours will break it; and some professing Christians are so contentious and quarrelsome, that we cannot preserve peace. Still however we are to study to keep it. Q. 13. What does our Saviour say on this sub- Ject ? Matt. V. 9. LESS. XXXII.] ON ROMANS. 157 A. " Blessed are the peace-makers : for they shall be called the children of God." Q. 14. May we avenge ourselves? verse 19. A. No: for the apostle says, "Dearly beloved, avenge not yourselves, but rather give place unto wrath." Q. 15. Hov} are we to give place to wrath? v. 19. A. Wrath here may mean either the wrath of God or the wrath of an enemy: if it mean the lat- ter, we are to yield to it, and endeavour to avoid it; if the former, it is our duty to leave any injury we may have received in the hands of God, that he may do as he pleases with our enemy. Q. 16. To whom does vengeance belong? v. 19. A. To God: "for it is written, Vengeance is mine; I will repay, saith the Lord." Q. 1 7. What is our duty when an enemy hungers ? verse 20. A. It is our duty to feed him. Q. 18. If he thirst? verse 20. A. It is our duty to give him drink. Q. 19. What will be the effects of such unexpected kindness? verse 20. A. We shall heap coals of fire on his head. Conduct on our part so opposite to his toward us, will do him no injury, but subdue his enmity, make him ashamed of what he has done, and dis- pose him iu future to act towards us in a very dif- ferent manner. Q. 20. How should we act under evil treatment ? verse 21. A. First, we must " not be overcome of evil ;" we are to take heed lest bad feelings arise in our minds, and lead us to act in a way unworthy of the Christian character. Secondly, we are to endea- vour to " overcome evil with good ;" by a meek and kind deportment, returning good for evil, we are to endeavour to change the angry feelings and in- jurious conduct of our enemy. 158 QUESTIONS [chap. XIII. Q. 21. 7s not this a hard duty ; one that is op- posed to our depraved nature and desire of revenge ? A. It certainly is ; but the difficulty of perform- ing it, will not excuse failure in doing it: we are commanded to do it by the highest authority. Q. 22. How shall we attain to the proper temper of mind necessary to this duty ? A. We are to bear it in mind, to impress our hearts with the high authority commanding it, to consider the example of Christ, who prayed for his enemies who were nailing Him to the cross, to implore grace for the renewing of our minds, and to endeavour to do the will of God. Q. 23. What practical lessons may be learned from this chapter ? A. We may learn, — 1. that the gospel is pre- eminently a practical system which enjoins a great variety of duties ; — 2. that it carries duty to an ex- tent not reached by the moral systems of heathen philosophers, and that it designs to make its dis- ciples perfect in heart and life; — 3. and that the universal belief of its doctrines and universal prac- tice of its duties, would eradicate all evil and ma- levolent feelings from the hearts of men, put an end to war and contentions, and diffuse happiness through human society in all its varied forms. LESSON XXXIII. ROMANS XIII. Q. 1. What is contained in this chapter? A. It contains a further detail of Christian duties. Q. 2. What duty is specified in the first verse ? A. Obedience to civil authority ; " let every soul ^ESS. XXXIII.] ON ROMANS. 159 be subject to the higher powers ;" that is, every Christian, whether Jew or Gentile. Q. 3. What reason is assigned for the precept ? verse 1. A. The will of God : He has established, by his providence, civil government for the preservation of order and quiet in society. " There is no power but of God; the powers that be are ordained of God." Q. 4. What is said of the man who resists the civil magistrate? verse 2. A. He is guilty of resisting the ordinance of God. Q. 5. What have they to expect who resist ? v. 2. A. Punishment from God, unless they repent. Q. 6. What is the meaning of the word " damna- tion,^^ in the second verse ? A. It means punishment. Q. 7. To what should rulers he a terror ? v. 3. A. Not to good men or good works, but to evil men and evil works. Q. 8. How are we to act, so as not to he afraid of civil magistrates P verse 3. A. We are to do good, and not evil. Q. 9. For what purpose is the magistrate a min- ister of God? verse 4. A. He is appointed for the protection of the good, and for the punishment of the wicked. Q. 10. May the magistrate lawfully punish the disobedient and wicked? verse 4. A. He may : for he is armed with a sword, in- vested with authority for this purpose ; he is the minister of God appointed as a revenger to execute wrath, punishment upon evil doers. Q. 11. Is the fear of being punished by the magis- trate the only motive, that should prompt our obedi- ence to the law ? verse 5. A. By no means : we should act from conscien- 160 QUESTIONS [chap. XIII. tious motives, from a regard to God's authority, who requires our obedience. Q. 12. Is it a Christian duty to pay tribute? verse 8. A. It is; for God commands it; because magis- trates devote their time and labour to their offices. Q. 13. What general duty is enjoined in the seventh verse ? A. We are to "render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." Q. 14. Is this precept to be restricted to Tiiagis- trafes ? A. No ; it comprehends the claims of others on us. Q. 15. What does the inspired writer say in the eighth verse ? A. Owe no man any thing, but to love one an- other; "for he that loveth another hath fulfilled the law." Q. 16. Does this prohibit our forming contracts or borrowing money ? verse 8. A. No ; but it does require the faithful and punctual payment of every debt, and forbids bor- rowing from others, when we have not a reason- able prospect of being able to pay the loan. Q. 17. What is love? verse 8. A. Love is a constant debt which we are bound to pay from day to day. [Erasmus translates the word owe as being in the indicative mode; and the passage reads thus: "You owe no man any thing, but to Jove one an- other." It is a precept comprehensive of all other duties. As if the apostle had said; "The sum of all the duties I have enjoined, is love ; this includes all. Love your fellow creatures aright, and then you will not fail to render to all their dues." This suits the context, and gives a good sense.] LESS. XXXIII.] ON ROMAICS. 161 Q. 18. What fulfils the law? verse 8. A. Love to one another fulfils the law. Q. 1 9. Of which branch of the ten commandments does the apostle speak ? A. He refers to the second, which contains our duties to our neighbour; and accordingly he speci- fies the precepts in this branch. Q. 20. Can you repeat these precepts ? verse 9. A. "Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shall not covet." Q. 21. In what are these and all other command- ments comprehended ? verse 9. A. They are all briefly comprehended in this precept "Thou shalt love thy neighbour as thy- self." Q. 22. Suppose we had this perfect love, what would be the result? verse 10. A. We should do no ill to our neighbour, but all the good in our power. Q. 23. Who is our neighbour ? A. Every human being, to whom we can show kindness, not excepting our enemies. Q. 24. What does the apostle say in the eleventh verse ? A. He exhorts us to awake out of sleep. Q. 25. What does he mean ? A. He means that we should shake cfi" our slothfulness, become more zealous in religion, and be more active and diligent in performing our various duties. Q. 26. What reasons does he urge? verse 11. A. He urges two reasons; first, the proper time had arrived ; second, " our salvation is nearer than when we believed." Q. 27. What is meant in the 12th verse, where the inspired writer says,^'- tlie night is far spent, the day is at hand?^' 11 o2 162 QUESTIONS [chap. xiir. A. He means the night of heathenish darkness, which v/as far spent, and the day of deliverance from all trials, conflicts, and sorrows, which was at hand. Q. 28. What exhortation does he ground on this metaphorical language ? verses 12, 13. A. He exhorts us to cast off the works of dark- ness ; avoiding all those practices and sins, which might suit Pagan darkness, but were utterly un- suited to the day of gospel light; and, further, to " walk honestly as in the day," and to "put on the armour of light." Q. 29. What is intended by the armour of light ? verse 12. A. The graces and virtues of the Christian life, such as faith, humility, love to God and man, pa- tience, courage, hope, and heavenly mindedness. These graces and virtues would be at once their ornament and their defence. Q. 30. How does the chapter end? verse 14. A. With this summary exhortation: "But put ye on the Lord Jesus Christ, and make not pro- vision for the flesh to fulfil the lust thereof." Q. 31. What is meant by putting on the Lord Jesus Christ P verse 14. A. The apostle means, that we should acquire the image of the Saviour, so as to resemble him, both in spirit and in conduct. This would be the best and most honourable robe we could wear. Q. 32. Does the word "Jlesh" mean the body ? and are we required to disregard its icants ? verse 14. A. No; hy flesh, the inspired writer means our depraved nature, which we must subdue and con- trol, as well as all its sinful lusts and propensi- ties. Q. 33. What practical lesson may we learn from this chapter? A. The same as from the two preceding chap- LESS. XXXIV."! ON ROMANS. 163 ters ; that the gospel is pre-eminently a practical system ; and that it prescribes rules for political, as well as for civil, life. LESSON XXXIV. ROMANS XIV. Q. 1. What is contained in this chapter ? A. The apostle prescribes in it precepts for re- gulating the conduct of Christians, when they dilfer from each other in views of truth and duty. Q. 2. How is one weak in the faith to be treated? verse 1. A. He is to be received and acknowledged as a Christian brother. Q. 3. Are there degrees of faith? verse 1. A. As there are degrees in knowledge, so there are in faith : there is a weak faith and a strong faith. Q. 4. Will a iceak faith save a sinner? verse 1. A. If a sinner take hold on Christ, though with a feeble grasp, he will be saved. Q. 5. What is the duty of such a one ? A. He should endeavour to grow in knowledge and in faith. Q. 6. How should those who are strong in faith treat him? verse 1. A. Affectionately; accommodating their conver- sation to the feeble state of his mind ; not engaging "in doubtful disputations," pressing unreasonably on him the adoption of truths no way essential to salvation, and of which it is difficult to convince him. Q. 7. On what points did Christians in the church at Rome differ ? verse 3. 164 QUESTIONS [chap. XIV. A. They differed in regard to articles lawful to be eaten. Q. 8. Did the. inspired writer deem this a matter of much importance P verse 2. A. He did not; for if he had deemed it so, he would, by his authority as an apostle, have settled it. Q. 9. What then was the duty of Ckrisiians to- wards each other? verse 3. A. Mutual forbearance : he who felt it lawful to eat all things, was not to despise his weak brother, who thought duty required him to eat herbs; and, on the other hand, the weak brother was not to judge his stronger brother for eating things which his conscience allowed him to eat- Q. 10. Will this rule apply in the present day ? A. Certainly it will, in all matters that are of an indifferent character, or of minor importance. Weak Christians are not to be hastily pressed to adopt opinions for which they are not prepared; and rash judging each other ought to be carefully guarded against. Q. 11. Has this rule been well observed ? A. It has been sadly disregarded ; a censorious spirit, prompting to rash judgments, has been too much indulged. Q. 12. How does the apostle rebuke this spirit ? verse 4. A. Sharply: for he says, " Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for Gud is able to make him stand." Q. 13. Did a d'Jferencc exist among the primitive Christians in regard to the observance of particular days? verse 5. A. Such a difference did exist: for the apostle says, " One n)an esteemeth one day above another ; another esteemeth every day alike." Q. 14. Was the Sabbath included in the latter part of the verse? verse 5. LESS. XXXIV.] ON ROMANS. 165 A. No. Q. 15. Whence did this difference in practice arise ? A. It arose from the abrogation of the Jewish ceremonial law; which some believed and others did not believe to be abrogated. Q. 16. What general rule does the apostle give on this point? verse 5. A. It is found in these words: "Let every man be fully persuaded in his own mind." Q. 17. If a Christian observes a day, how does he observe it ? verse 6. A. He observes it to the Lord. Q. 18. W hat is the duty of a Christian, whether he eats only vegetables, or eats every thing ? v. 6. A. To give thanks to God, the bountilul giver of all things. Q. 19. To whom does a Christian die? v. 7. A. He dies, not to himself, but to the Lord. Q. 20. W hose property are we? verse 8. A. We belong to Christ. Q. 21. By what title does he hold us ? A. By right of creation, by right of preservation, and by right of purchase. Q. 22. How then should we feel? verses 8, 9. A. We should feel that we belong to Christ, in every stage of our being; and live and die to his glory. Q. 23. Why did Jesus Christ die, and rise from the dead and live again ? verse 9. A. "That he might be Lord both of the dead and of the living." Q. 24. How should we be affected by this fact ? verse 9. A. We should rejoice that the reins of universal government are in the hands of our blessed Re- deemer. Q. 25. Why should we forbear to judge our Chris- tian brother? verse 10. 166 QUESTIONS [chap. XIV. A. Because judgment belongs to Christ, and we shall all stand before his judgment seat; when our claims to discipleship will be decided according to truth. Q. 26. What kind of judging is here prohibited? A. Improper and rash judging, between fellow Christians. Q, 27. May a church court judge a professing Christian ? A. It belongs to them to decide on the character of applicants for membership in the church, and to cast out of the church those who offend. See 1 Cor. V. 1—5, 7. Q. 28. What proof is adduced, by the inspired writer, to co7ivince us that we shall appear before the judgment seat of Christ? verses 11, 12, A. The oath of God : " As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Q. 29. Where is that oath found? A. In Isaiah xlv. 20—25. Q. 30. Who utters that oath ? A. Jehovah. Q. .31. What does this quotation prove ? A. That Jesus Christ is God, Jehovah. [For if Christ were not the speaker in Isaiah; if he were a mere man ; the oath of God, in that place, would be no proof, that we shall all stand before the judgment seat of Christ. Besides, what higher honour can be offered by us than we offer to Jesus Christ, by living and dying to him 1] Q. 32. How shall we guard against rash judg- ing tJie motives of others ? verse 13. A. By habitually recollecting the coming judg- ment. Q. 33. Agai7ist what should we watch? v. 13. A. We should take care "not to put a stumbling block or an occasion to fall in a brother's way." LESS. XXXV.] ON R03IANS. 167 Q. 34. Is there any thing unclean of itself ? v. 14. A. The apostle tells us there is nothing unclean of itself. Q. 35. What made many things unclean to the Jews ? A. The ceremonial law of Moses. Q. 36. Why are not the same things unclean to Christians ? A. Because the ceremonial law has been abol- ished by God's authority. He has made clean what He formerly had made unclean. Q. 37. What made things unclean to Christians after the abolition of the ceremonial law ? v. 14. A. Want of knowledge ; a persuasion that some things were yet unclean. Q. 38. What evil sometimes resulted, in the church at Rome, by members eating things deemed unclean by Jewish Christians? verse 15. A. Jewish Christians, who were weak in faith, and still held to the ceremonial distinction between clean and unclean meats, were grieved, hurt, or led into sin. Q. 39. What reproof is given on this subject? verse 15. A. The apostle reproves those who were strong in faith, for using their Christian liberty unchar* itably ; without due regard to the law of love, which requires us to forbear the use of a lawful in* dulgence, when it would hurt a Christian brother. LESSON XXX 7. Q. 1. What precept does he give? verse 15. A. This : " Destroy not him with thy meat fol whom Christ died." Q. 2. What is the import of the precept ? v. 15. 168 QUESTIONS [chap. XIV. A. That we are to do nothing that may tend to destroy a fellow Christian. Q. 3. What motive is urged ? verse 15. A. The love of Christ in dying for sinners. We should imitate this love and do nothing to counter- act the design of Christ in dying for the salvation of sinful men. Q. 4. What is the apostle's meaning in the six- teenth verse P A. He means that we should so use our Chris- tian liberty, as not to bring a reproach on our reli- gion. Q. 5. What does the " kingdom of God^^ signify in the 17 th verse P A. It signifies the reign of Christ, or his reli- gion. Q. 6. In what does it consist? verse 17. A. "Not in meat and drink, but in righteous- ness, peace and joy in the Holy Ghost." Q. 7. Can you explain that answer P verse 17. A. The Christian religion is concerned, not with giving directions about distinctions in relation to meat and drink, but in requiring righteousness, peace, and joy in the Holy Ghost. Q. 8. Who is the author of these graces P v. 17. A. The Holy Ghost. Gal. v. 22, 23. Q. 9. What renders a Christian acceptable to God, and approved of men ? verse 18. A. The exhibition of these and similar graces, and Christian virtues. Q. 10. After ivhat does the apostle exhort us to follow P verse 19. A. He exhorts us to "follow after the things which make for peace, and the things wherewith one may edify another." Q. 11. What does he prohibit P verse 20. A. " For meat destroy not the work of God." Q. 12. Can you explain this prohibition P v. 20. LESS. XXXV.] ON ROMANS. 169 A. It means that we ought to do nothing to in- jure, or to destroy a Christian, who is the work of God. Q. 13. Are all ceremonial distinctions in regard to meat and drink abolished? verse 20. A. They are. Q. 14. Could not then a Christian at Rome freely eat what he chose without doing evil? verse 20. A. No ; for, by offending his weak fellow Chris- tian, he did evil. Q. 1 5. When should we forbear to eat fiesh^ or to drink wine? verse 21. A. When by eating or drinking, a brother would stumble, or be offended, or be made weak. Q. 16. What direction does the apostle give to Christians who believed all meats to be lawful? v. 22. A. To use the liberty it gave as to eating, pri- vately and cautiously, so as not to offend others. Q. 17. Was he to abandon it, and believe the con- trary ? verse 22. A. No; it was founded on truth; it was his duty to hold it fast. He might even endeavour, in a kind and cautious way, to communicate it to others. Q. 18. Whom does the inspired writer pronounce blessed? verse 22. A. The man who did nothing which his con- science condemned ; who used no indulgence but what he believed to be lawful. Q. 19. What does the apostle say of the Chris- tiayi who ate what he doubted to be lawful? verse 23. A. He was condemned; he sinned. Q. 20. What is necessary to preserve us from sin in any indulgence we take ? verse 23. A. Faith; we must believe it to be lawful. Q. 21. Is this rule extensive ? A. It applies to all that we do ; for, says the apostle, "whatsoever is not of faith is sin." P 170 QUESTIONS [chap. XV. Q. 22. What do we learn from this chapter ? A. We may learn that the religion of Jesus Christ is a religion of brotherly love, peace, and concord. ROMANS XV. Q. 23. What is contained in this chapter ? A. The apostle gives more practical instruction, in relation to the intercourse of Christians with each other; — he adduces predictions concerning the calling of the Gentiles; — he speaks of his min- istry to the Gentiles, and the extent of his labours; — he declares the strong desire he had long felt to see the Roman Christians ; — and promises to visit them, after having performed a service for the re- lief of the Jewish Church, if such should be the will of God. Q. 24. What is the duty of strong Christians toward their weak brethren P verse 1. A. It is their duty to bear their infirmities, and not to please themselves. Q. 25. What is the rule to direct our conduct to- ward our neighbour P verse 2. A. We are to endeavour to please our neigh- bour, for his spiritual benefit. Q. 26. How is this duty enforced? verse 3. A. By the example of Christ, who pleased not himself. Q. 27. Whom did Christ seek to please? v. 3. A. His Father. Q. 28. How is this fact illustrated verse 3. A. By quoting, from Psalm Ixix. 9, these pro- phetic words: "The reproaches of them that re- proached thee fell on me." The zeal of Christ for his Father's glory was such, that he repelled dis- honour done to Him, as if oflered to himself. Q. 29. How are tve to regard the Old Testament Scriptures ? verse 4. LESS. XXXV.] ON ROMANS. 171 A. We may regard the whole as written for our instruction, that we, through the patience they teach, and the comfort they inspire, may have hope. Q. 30. Vihat, then, is our duty in regard to the Old Testament Scriptures ? verse 4, A. To read and study every part of them, as we have ability and opportunity. Q. 31. Why is God characterized as the God of patience and consolation in the 5th verse ? A. Because he is the source of patience and consolation to his people. Q. 32. What prayer does the apostle offer up for the Roman Christians ? verse 5. A. That God would "grant them to be like- minded one toward another, according to Christ Jesus." Q. 33. What is the meaning of this phrase, '^ac- cording to Christ Jesus." A. It means according to the will and example of Christ. Q. 34. What would result from this sameness of mind one toward another ? verses 5, 6. A. They would then, "with one mind and one mouth, glorify God, even the Father of our Lord Jesus Christ." Q. 35. Huw are Christians to receive one another ? verse 7. A. They are to receive one another, " as Christ also received us ;" in the same kind and affection- ate manner, and with a view to the same end, " the glory of God." Q. 36. Why ivas Christ the minister of the cir- cumcision, that is, of the Jews? verse 8. A. For two purposes. Q. 37. What was the first P verse 8. A. Tha first was, to establish the truth in the fulfilment of the promises made to the fathers. 172 QUESTIONS [chap. XV. Q. 38. What was the second purpo?e ? verse 9. A. The second was, to bring salvation to the Gentiles; that they might glorify God, for his un- expected and unmerited mercy. Q. 39. Was this glorious event foretold ? v. 9 — 12. A. It was clearly foretold, as the apostle proves by several quotations taken from the writings of Moses, David, and Isaiah. See Psa. xviii. 43, 49 ; Deut. xxxii. 43; Psa. cxvii. 1 ; Isa. xi. 10. Q. 40. What prayer does Paul offer up, for the church at Rome, in the 13th verse P A. He prays, that " the God of hope would fill them with all joy and peace in believing, that they might abound in hope, through the power of the Holy Ghost." Q. 4 1 . Why is God here addressed as the God of hope? verse 13. A. Because he has laid in the gospel the foun- dation for a believer's hope, and because, by the Holy Ghost, he works it in the believer's heart. Q. 42. Are there degrees of hope P verse 13. A. There are various degrees of this grace; from a trembling hope to a full assurance of hope. Q. 43. What graces accompany hope? verse 13. A. Joy and peace. Q. 44. Are there degrees in these graces ? A. There is a feeble joy, and a joy unspeakable and full of glory; (1 Pet. i. 8,) there is a gentle peace, and " the peace of God, that passeth all understanding, that keeps our hearts and minds through Christ Jesus." Phil. iv. 7. LESSON XXX vr. Q. 1. Onwhat grace do all other graces depend v.lZ. LESS. XXXVI.] ON ROMANS. 173 A. On the grace of faith : this is the root on which all others grow and flourish. Q. 2. How may Christians at once do their duty and promote their own happiness? A. By striving to become strong in faith, that they may abound in hope, and be filled with all joy and peace. Q. 3. On what must they depend for success in their exertions P verse 13. A. They must depend on the gracious and poweiful influence of the Holy Spirit, and implore his effectual aid. Q. 4. What commendation does Paul pass on the Roman Christians P verse 14. A. He tells them he was persuaded, that they "were full of goodness, filled with all knowledge, able also to admonish one another." Q. 5. Why then did the inspired writer send this epistle to them ? verse 15. A. They were not perfect, and needed, for the correction of some practical errors among them, the inspired counsels and exhortations of an apos- tle. Q. 6. What reason does Paul assign for vxriting to a church which he had neither founded nor seen ? verses 15, 16. A. He assigns as a reason, that he was appoint- ed, by the authority and grace of the great Head of the Church, to be the apostle of the Gentiles. Q. 7. What farther does he offer to render his epistle the more acceptable and successful? verses 17—20. A. He offers the great extent of his labours, the numerous and mighty miracles he had wrought, by the power of the Spirit of God; and the re- markable success that had attended his labours in preaching the gospel. Q. 8. Why did not the apostle visit Rome before he wrote this epistle ? verses 20 — 23. 174 QUESTIONS [chap. XV. A. He had laid it down as a rule for himself, not to build on another man's foundation ; and, there- fore, while there were destitute regions unoccu- pied, where he might preach the gospel and found churches, he could not visit Rome, where a church had been established by the labours of others. But the case being altered, and having fully preached the gospel of Christ from Jerusalem round about unto Illyricum; he intended to gratify the desire he had fell for many years, to go to Rome also, the Metropolis of the world. Q. 9. Whe/i did Paul design to visit Rome? verse 24. A. He informed the church in that city, that he intended to preach the gospel in Spain ; and that it was his purpose to visit them, in his way to that country. Q. 1 0. What prevented the apostle going immedi- ately to Rome ? verses 25 — 28. A. He was about to carry to Jerusalem the charitable collections that had been made for the poor saints in that city, by their fellow Christians in Macedonia and Achaia. Q. 11. How were Christians in those countries debtors to those of Jerusalem ? verse 27. A. The gospel had been first preached at Jeru- salem, and the first Christian church founded there ; and it was conveyed by Jewish apostles and preachers to the Gentiles. Q. 12. How does the apostle reason from these facts? verse 27. A. He says, "If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." Q. 13. How did Paul expect to come to the Ro- man church P verse 29. A. He said, "I am sure that, when I come, I shall come in the fulness of the blessing of the gospel of Christ." LESS. XXXVI.] ON ROMANS. 175 Q. 14. What did Paul beseech the church of Rome to do ? verses 30—32. A. He besought them " to strive together with him in prayer to God for him ;" that he might be delivered from unbelievers in Judea; that his ser- vice for Jerusalem might be accepted of the saints; and that he might come to Rome with joy by the will of God, and might with the church there be refreshed. Q. 15. Why was Paul so anxious mi this matter? A. Because he knew that he was hated by the Jews, v/ho regarded him as the worst enemy to their religion. Q. 16. Was he the enemy of the Jewish religion? A. He was not ; he was the firm friend of truth. Q. 17. Why did the Jews cherish such an implac- able enmity against him ? A. Because he was so active, zealous, and suc- cessful in preaching the gospel; and in showing that all the Mosaic ceremonies were fulfilled by the mission, life and death of the Lord Jesus Christ. Q. 18- What blessing did Paul pronounce on the Roman Christians? verse 33. A. It is found in these words: "Now the God of peace be with you all. Amen." Q. 19. What do you think of this blessing? verse 33. A. It is a rich and precious blessing; compre- hending peace with God, peace of conscience, peace of mind, and peace with others. Q. 20. W hat practical lesson may be derived front this chapter? A. We may learn, that Christianity is a religion of benevolence and self-denial, of peace and con- cord, of hope and joy. ROMANS XVI. Q. 21. What is contained in this chapter ? 176 QUESTIONS [chap. XVI. A. It forms the conclusion of the epistle, and is full of greeting's and salutations, and furnishes an important direction in regard to fomenters of divi- sions among Christians. Q. 22. Whom does the apostle commend to the church at Rome P verse 1. A. Phebe. . Q. 23. Who was she ? verse 1. A. The apostle calls her his sister, and a servant of the Church at Cenchrea. Q. 24. What service did Phebe perform in the church at Cenchrea P verse 1. A. We are not informed. She may have min- istered to the wants of poor saints. Q. 25. Whe?-e was Cenchrea ? A. It was the sea-port of Corinth. Q. 26. What did the apostle request for her? verse 2. A. That she should be received as a Christian woman, and aided in any business in which she might need assistance. Q. 27. How did he enforce this request ? verse 2. A. By informing the Romans that she had suc- coured many and himself too. Q. 28. What commendation does Paul pass on Priscilla and Aquila? verses 3, 4. A. He calls them his helpers in Christ Jesus, who had jeoparded their lives to save his life. Q. 29. What was the effect of this Christian magnanimity? verse 4. A. 'J'hey had inquired a claim to, and obtained, the gratitude of the great apostle, and the gratitude of all the churches of the Gentiles. Q. 30. Had they a church in their house ? v. 5. A. They had; for the apostle sent his saluta- tions to it. Q. 31. What inference can yott draw from this fact ? LESS. XXXVII.] ON R0.>^A^'3. 177 A. We may infer that a church may be very few in number; for its members may be accom- modated in a private house. LESSON XXXVII. Q. 1. What is said of Epenetus ? verse 5. A. He was well beloved of Paul, and the first convert to Christianity in Achaia. Q. 2. How is Mary noticed? verse 6. A. Honourably : for she bestowed much labour on the apostle. Q. 3. What is said of Andronicus and Junta ? verse 7. A. The apostle calls them his kinsmen and fel- low-prisoners ; says they were of note among the apostles, and were Christians before him. Q. 4, Were they apostles ? verse 7. A. They were not apostles, but Christians known to the apostles and highly esteemed by them. Q. 5. What is said of Apelles ? verse 10. A. That he was approved in Christ. Q. 6. What does that mean? verse 10. A. That he had, by his conduct, given ample proof of his union to Christ, and of his having im- bibed his spirit; or, in other words, that he was a sincere and exemplary Christian. Q. 7. What is said of Per sis ? verse 12. A. That she " laboured much in the Lord." Q. 8. What is the meaning of the phrase? v. 12. A. It signifies that she laboured as a faithful and devoted Christian ; by the grace of Christ, and to the glory of her Lord. Q. 9. Does Paid, when he calls the mother of Ru- fus Ids mother, really mean that she was his natural mother? verse 13. 12 178 auESTioNs [chap. XVI. A. No; he means only that she had acted as a mother toward him, and he wished to honour her as such. Q. 10. How does the apostle direct the Romans to salute one another ? verse 16. A. With a holy kiss. Q. 11. Was such a mode of salutation customary in primitive times ? A. It was ; but afterwards it was, on account of its abuse, or its being the occasion of scandal, laid aside. Q. 12. How did the apostle direct the Romans to treat those who caused divisions and offences P v. 17. A. He directed them to mark such evil men, and carefully to avoid them. Q. 13. Whom did they deceive P verse 18. A. The simple ; persons well disposed, but not well informed, nor firmly established in the truth. Q. 14. How did they deceive such persoiis ? v. 18. A. By affectionate addresses, and fair, plausible speeches, contrary to sound doctrine. Q. 1.5. What object had these deceivers? verse 18. A. Not the honour of Jesus Christ, nor the pro- motion of his cause; but their own advantage, the gratification of their appetites, and to secure an easy living. Q. 16. Why was the obedience of the Romans to the gospel, so extensively known? verse 19. A. Two causes operated to spread it abroad over the world : one, their residence in the capital of the Roman empire; the other, their sincere and devoted attachment to the gospel of Jesus Christ. Q. 17. Did Paul rejoice in this fact ? verse 19. A. He did. Q. 18. What was his wish for the Roman Chris- tians? verse 19. A. He desired their perfection. He wished they might be wise unto that which is good, and simple LESS. XXXVII.] ON KOMANS. 179 concei'Qing evil; neither to do evil, nor to be ac- quainted with it. Q. 1 9. What comfortable assurance did he give to the Romans? verse 20. A. He assured them that " the God of peace would bruise Satan shortly under their feet." Q. 20. What blessing did he pronounce ? v. 20. A. "The grace of our Lord Jesus Christ be with you. Amen." Q. 21. Viho vjrote this epistle P verse 23. A. Tertius. Q. 22. But who dictated it ? A. The great apostle Paul ; he dictated it, under the plenary inspiration of the Holy Spirit. Q. 23. What is the meaning of the words, " sa- lute,''^ and '■^ greet" which occur so often in this chapter ? A. They are nearly synonymous, and denote the expression of kind regards, brotherly affection. Q. 24. What blessing is repeated? verse 24. A. " The grace of our Lord Jesus Christ be with you all. Amen." Q. 25. Can a richer blessing be pronounced ? A, No; it is comprehensive of all blessings. Q. 25. What mystery was kept secret since the world began ? verse 25. A. The unveiled gospel, the full development of the plan of salvation, and the admission of the Gentiles to equal privileges with the Jews. Q. 27. Were there no intimations of this mystery before the adoent of Christ? verse 26. A. Intimations of it had been given by the pro- phets ; but they were not understood. Q, 28. How was it made manifest? v. 25, 26. A. By the preaching of the gospel, which ex- plained the ancient predictions of the prophets, and contained a clear revelation and full develop- ment of this gracious and glorious mystery. 180 QUESTIONS ON THE ROMANS. [cHAP. XVI. Q. 29. By whose authority was it made known ? verse 26. A. By "the commandment of the everlasting God." Q. 30. To what extent, and for what purpose, was it made known ? verse 26. A. To all nations, that they might yield the obe- dience of faith ; that hearing this mystery of love, mercy and grace, they might believe and live for ever. Q. 31. How are Christians established in the faith according to the gospel? verse 25. A. By the mighty power and controlling grace of Almighty God. Q. 32. What then are we to do ? A. We are to supplicate the grace of God, that we may be established in the faith and in the obe- dience of the gospel. Q. 33. How is this epistle closed? verse 27. A. By a devout ascription of praise to God. Q. 34. What should be our feelings after having read and studied this invaluable and glorious epistle of the great apostle of the Gentiles ? A. Filled with gratitude for it, and admiring the wonderful love of God and the astonishing grace of his Son our Saviour, we should exclaim in the words of the inspired writer: "To God only wise, be glory through Jesus Christ for ever. Amen." THE END. BS2665.8.J331847 An exposition of a portion of the ,i:::«^rr?-,og.ca.Se.,^.,_SpeerL,brary 1 1012 00069 9167