Romans 8

Romans 8:5

The obligations which the gospel lays upon us farther urged, and especially those arising from cation of the Spirit of God to believers. Ro

ROMANS VIII. 5.

I HAVE, in the preceding discourse, urged it again and again, that we who profess ourselves Christians should walk, not after the flesh but after the Spirit, as ever we desire to rejoice in the glorious deliverance which the gospel brings; and with the greatest reason: for this is indeed the most important distinction in the character of men, and not any form of outward profession, or rite of worship and devotion. They who are after the flesh, that is, who remain under the influence of a corrupt and degenerate nature, do mind the things of the flesh; they prefer and pursue carnal and animal gratifications: but they who are after the Spirit, that is, who know any thing experimentally of that Spirit of life which I mentioned above, (ver. 2,) [do mind] and pursue the things of the Spirit: their minds are formed to a superior relish of spiritual, intellectual, and sacred pleasures, suited to that nobler and immortal part of their nature. Now as the character of these persons is so widely different, their end will be proportionably so; for the minding of the flesh,² the preferring and pursuing its interests, [is] death; it is the greatest misery that can be imagined, and that which leads to everlasting death and ruin: whereas the minding, preferring and pursuing the interests of the Spirit [is] life and peace; the greatest present good and happiness, which leads to life and glory everlasting. And it

² Now the minding, &c.] It is plain, some minded the things of the flesh, be must here signify now, for nothing cause it is death to do it. could be more absurd, than to say, that

for he that hath not the Spirit, is not his.

must needs be so, because the carnal mind, as I have described it above, [is] in the very essence of it an absolute enmity to the blessed God; from whom all life and peace and happiness proceed; and consequently it brings us into a state of hostility against him. For it is impossible his creatures should be in a state of friendship with him, unless they are in a state of willing subjection to him. Now as for the carnal mind it is not subject to the law of God, neither indeed can it possibly be [so.] For, however you may suppose any law of God to vary, as to ritual and ceremonial institutions, while the nature of God continues pure and holy, as it must eternally and immutably do; he cannot but require the observation of the grand branches of moral virtue, founded on the unalterable nature and relation of things; he therefore must require us to be spiritually minded, and to prefer the interest of the soul to that of the body. So that they who are in the flesh, that is, under the government of a fleshly principle, whatever ceremonial precepts they may observe, or whatever orthodox principles of faith they may profess and maintain, yet cannot possibly please God. He must either abhor and punish them, or dishonour his own law, and contradict his pure, holy, and unchangeable nature. But blessed be God, you Christians are not in the flesh, in that carnal enslaved state described above, but in the Spirit, and under his influence; ye, my brethren, are certainly so, if that the Spirit of God dwelleth in you; for wherever he dwells he reigns, and makes the soul thoroughly holy. And if any man have not the Spirit of Christ thus residing and governing in him, then, whatever he may pretend, he is none of his: he is not to be reckoned as a disciple of Christ, and Christ will disown him another day, as having only abused his name, while he wore it.

And by the way, to animate your hopes and all your graces, remember, that if Christ [be] thus resident in you, by his sanctifying Spirit, though the body [is] indeed dead because of the first sin that ever entered into the world,ᵇ

because of sin, &c.] but as there is no seeming opposition, with respect to sin; tween a death with respect to sin,

If we mortify the deeds of the body, we shall

which as I shewed above, has brought on a sentence of universal death; yet the spirit [is] life, and shall after death continue living, active and happy, because of that righteousness of which our great Head, the second Adam, is the Author, as I have inculcated at large. And we have this farther joyful hope, that if the Spirit of him that raised up Jesus, our great Covenant Head, from the dead, dwell in you, he that so powerfully and gloriously raised up Christ from the dead, will also, in due time, quicken your mortal bodies, though corrupted and consumed in the grave, by the agency of that great and powerful Spirit, which now dwelleth in you, and acts to quicken you in the Divine life.

Therefore, my dear brethren, since it is certain the gratifications of the flesh can do nothing for us like that which will be done for us at the resurrection, and since all present enjoyments are mean and worthless when compared with that; here is a most substantial argument for that mortification and sanctity which the gospel requires. And it necessarily follows, that we are debtors to the Spirit, which gives us such exalted hopes, and not unto the flesh, that we should live after the dictates, desires and appetites of the flesh. For I must plainly and faithfully tell you, and must repeat and inculcate it upon you, as a matter of infinite importance, that if you, though professing Christians, and some of you eminent for so high and distinguishing a profession, (Compare chap. i. 8,) do live after the flesh, and mind nothing superior to its interests, ye shall assuredly die, that is, shall perish by the sentence of an holy God, no less than if you were Jews or heathens. But if you, through the influence and assistance of God’s holy Spirit, and the exercise of those graces which he by regeneration has implanted in your souls, do mortify and subdue the deeds of the body, those carnal inclinations from whence all criminal indulgencies of the body arise, ye shall live: ye shall finally obtain a state of complete felicity, in spite of all that death can do

life with respect to righteousness, I think next verse quite contrary to Mr. Locke’s the version here retained much prefer- unnatural gloss, which explains, quickening able; and if this be admitted, it will the mortal body, by sanctifying the immor- certainly determine the sense of the tal spirit.

irit testifies that we are the children o Go .

to dissolve these animal bodies : not now to insist on that true rational delight which is only to be found here in such a course, and without which our abode on earth scarce deserves the name of life. Well may it be expected, that in this case, you shall live for ever ; since hereby your adoption of God, which must entitle you to a blissful immortality, will be approved. For as many as are led by the Spirit of God, and humbly resign themselves to be guided whithersoever he will, by his sweet and secret influence on the soul, they are indeed the sons and daughters of God, and shall inherit eternal life with their heavenly Father : of which, indeed, if we are obedient to his holy dictates and motions, we already receive the earnest and foretastes. For ye, who are real Christians, have not received the spirit of bondage again unto fear, ye are not come under another dispensation like that of Moses, which was much more adapted to strike the mind with terror, and often produces a servile disposition ; but, on the contrary, ye have received the Spirit of adoption, the confidence of children in approaching to God ; by which Spirit, whatever our different nations and languages may be, we can, with equal joy and freedom, present our addresses to his throne, and cry with the overflowings of filial affection to him, and fraternal love to each other, Abba, Father. For as the communication of the visible and extraordinary gifts of the Spirit both to Jews and Gentiles, witnesses that we are, without distinction, in this respect accepted and owned by God as his people ; so also he himself, by his internal and gracious operations, beareth witness with the answer of our spirits, when seriously examined and interrogated, and gives us an inward and joyful assurance, that we are the children of God, and

The spirit of bondage ] Both Mr. Locke and Mr. Pierce understand this of the fear of death, under which the legal dispensation left the Jews ; but I rather understand it of that comparatively servile spirit which ran through the whole Mosaic economy, and which is finely illustrated by Dr Evans, in his Sermon on this text. Evans’s Christian Temp. Vol. I.

Abba, Father.] I suppose few of my readers will need to be informed, that the word abba signifies father, in the Jewish language, that is, the Syro Chaldaic ; and the insertion of it here beautifully represents the union of Jewish and Gentile believers, in those devotions, which were dictated by a filial spirit.

If children, then heirs of God, and joint heirs will

personally interested in his paternal love. And from hence arises a most joyful and triumphant hope; for if we are his children, then we are undoubtedly heirs of a glorious and immortal inheritance: we are then heirs of God, and shall for ever enjoy him, as our gracious Father, whose presence and love is the very heaven of heaven. And we are also joint heirs of Christ, we shall enjoy this happiness as with him, in his sight, and shall be formed to a resemblance of him, as the great foundation of that enjoyment. But then let it ever be remembered, that this is to be taken in connection; it is, provided that we are willing, not only to deny ourselves in prohibited carnal gratifications, and to govern our lives by his precepts, but also to *suffer with [him,] that is, in conformity to him, if called out to it for the honour of God, and for the testimony of a good conscience; that so we may also be glorified together with him, in that world where he now triumphs, and where all the infamy and pain we endure for his sake, shall be amply repaid with honours and joys everlasting.

IMPROVEMENT.

verse 17 WELL may we rejoice in privileges like these; well may we be astonished to think, that they should be bestowed on any of the children of men! That any of them should be heirs of God and joint heirs with Christ; the adopted children of an heavenly Father, and marked out by the communications of his Spirit for an inheritance which he hath prepared! That they should be fitted and enabled to approach him with that endearing compellation, Abba, Father, in their mouths! Of that every one of us may know by experience, which alone can teach us, how sweet it is! and if we would obtain and secure this witness, let us see to it, that we be obediently led by the Spirit of God; for that Spirit is not, where he does not effectually govern; and if any man have not the Spirit of Christ, he is none of Christ’s disciples, nor is he entitled to any of the privileges of his people.

Let the matter therefore be seriously examined: and let it be determined by inquiring, whether we do on the whole wall after the flesh or the Spirit. Let us guard more and more against that carnal mind which is enmity against God, and cannot be subject to his law, nor leave room for us to please God, while it presides and governs in us. Let us often reflect upon that death which would be the consequence of our living after the flesh; and never conceive of ourselves upon any occasion as persons,

Reflections on the privileges of the children of God.

who, in consequence of something that has already passed, have found out a way to break the connection here established, and in the nature of things essentially established between a carnal mind and death. May our spirits be more and more enlivened by that vital union with a Redeemer which may give us a part in the merit of his righteousness, and in the life it has secured for all true believers; and may the efficacy of his Spirit to raise our souls from a death of sin to a life of holiness, be in us a blessed earnest, that he will complete the work, and at length quicken our mortal bodies by his Spirit which dwelleth in us. When flesh and sense can administer a consolation like this, let us hearken to them: in the mean time, let us remember, let us always remember, how much we are debtors to the Spirit; and let us endeavour to act according to these immense obligations.

Romans 8:18-27

The glorious prospects, which the gospel sets before us, are represented and urged as a further advantage which it gives us for holiness; even that consummate glory, the discovery of which the whole creation, now subject to vanity, seems to wait and call for. The apostle then mentions consolations which are derived from the assistances of the Spirit in prayer, as further illustrating his main design. Rom. VIII. 18—27.

ROMANS VIII. 18. FOR I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

ROMANS VIII. 18.

IN representing the high privileges of our adoption, I have been observing, that if, in consequence of our fidelity to our Saviour, we should suffer with him, we shall also be glorified together with him: and in this persecuted state in which, as Christians, we now are, I beseech you attentively to enter into this thought, that your hearts may be duly quickened and fortified by it. I have for my own part been obliged, amidst the peculiar hazards of my apostolic office, frequently to weigh, and exactly to examine the matter; and I find upon the most deliberate computation, that the sufferings of the present time, how extreme soever they may be, [are] not worthy [of any account] at all, nor so much as worthy of a mention, when set against that great and unalterable glory that shall in due time be revealed to us; but which at present exceeds even our most elevated conceptions, and can never be fully known, till we see each

xvii. Rom. viii. 18

VOL. 4.

The creation waits for the revelation of the son other wear it, and by consciousness feel it in ourselves. These, my dear brethren, are the views with which I would animate your minds; and surely no object can give them more noble or more delightful employment. For methinks, when I look round upon the blasted and wretched state of this world of ours, it seems that all nature does, as it were, call aloud, in pathetic language, for that blessed change which the gospel was intended to introduce. The earnest expectation of the whole creation, so far as it now lies open to our view, is waiting for the revelation of the sons of God; for the happy time when he shall appear more openly to avow them, and that reproach and distress shall be rolled away under which they are now disguised and concealed. For the creation soon lost its original beauty and felicity; a sad change passed on man and his abode, so that all the visible face of nature was made subject to vanity and wretchedness in a variety of forms: and this not willingly, not by the personal misbehaviour of those who are now most deeply affected with it, but by him who subjected [it,] that is, by Adam, when he stood at the head of our race, as a public person, and by his transgression brought us into so deplorable a state. Deplorable indeed! but blessed be God not entirely abandoned; since it is still in hope, that the salvation so happily begun, shall at length be much more the earnest expectation of the creation, This and the following verses have generally, and not without reason, nted as difficult as any part of this e. The difficulty has perhaps been thing increased by rendering xlioi, ion in one clause, and creature in an- . To explain it as chiefly referring he brutal, or inanimate creation, is erable; since the day of the redempof our bodies will be attended with conflagration which will put an end hem. The interpretation, therefore, which Dr. Whitby and Mr. Grove it to the Gentile world, is much rable to this. But on the whole, k, it gives a much sublimer and nosense, to suppose it a bold prosoppeia, which, on account of the calamity sin brought and conunevangelized world, inhabitants saw so n as actually to desire represented as loo. expectation, (as the exactly signifies,) fi relief as the gospel b lency of which hum rescued from vanity inferior creatures fro Nothing is more corsent a land as n as calling for rain, t allowed to be the three verses, the g will be much more in other scheme that next page.

be delivered from the bondage of corruption.

videly extended ; that the creation shall, at least in ages to come, be set free from the bondage of corruption, by which men are now subsuming themselves and the inferior creatures ; and that they shall even be brought into the glorious liberty of which we Christians are possessed, in consequence of our being the sons of God : as it is certain the creation would be made inconceivably happier than it is, if this blessed dispensation, by which we are introduced into God’s family, and taught to do our utmost to diffuse good to all around us, were universally to prevail. In the mean time, such is the state of the whole world, that it seems to call in the most importunate manner for this great interposition of Divine power and mercy in its favour ; yea, I may say in reference to it, we know that the whole creation, ever since the first apostasy of our nature from God, groaneth together, and travaileth together until now ; it laboureth in strong pangs to bring on this important birth of sons and daughters unto the Most High.b And not only doth the whole creation seem [so] to travail in pangs around us, when we survey those parts of it where the gospel is yet unknown, but even we Christians ourselves, who have received the first fruits of the Spirit, and thereby have attained no inconsiderable degrees of liberty and deliverance, even we groan within ourselves under many remaining imperfections and burdens ; while we are yet waiting with strong desire for the great event, which may, by way of eminence, be called our adoption,c as it shall be the public

b Bring on this important birth, &c.] It is indeed true, that to be in pangs like a woman in travail sometimes only signifies being in great distress, where there is no reference to any expected birth ; but it seems to me very probable, that the apostle in these metaphors here alludes to what he had been saying before, (verses 14—17, 19, 21.) In all which places he describes Christians as the children of God, and so here expresses the general prevalency of the gospel by the birth of many more, with which nature was pregnant, and of which it longed, as it were, to be delivered : thereby beautifully representing the sad condition of those, who while they have faculties fitting them

for standing in such a relation to God, as his children, are lost in darkness and vanity, while ignorant of God and the way of salvation ; during which time they were even pained by the excellency of their nature, it having no suitable object to act upon. And this is the well adjusted, but generally unobserved gradation I referred to above, note a : the world seems to wait, and call, and groan, for the spreading of the gospel ; and those among whom it prevails, are still travailing, as it were, with the hope and desire of a yet more exalted state after the resurrection.

c The adoption, &c.] I entirely agree with Mr. Howe, (Works, Vol. I. p. 680

And Christians groan or the redemption of the body.

declaration of it, when our heavenly Father shall porduce us before the eyes of the whole world, habited and adorned as becomes his children. You will easily perceive I now refer to the redemption of our bodies, their final deliverance from the power of the grave at the general resurrection, which shall introduce us to a happiness, incomparably exceeding the freest and most glorious state into which the earth shall ever be brought, even by the greatest triumph and prevalency of the gospel.

This, I say, we are longing and breathing after, and we shall still be so, while we continue here: for we are saved by hope; the firm belief and cheerful view of this complete salvation is our great security, amidst so many evils, temptations, and dangers. But hope, which is seen, that hope which relates merely to objects now visible, is not worthy the name of hope. For what a man sees, how doth he yet hope for? the more we know of these worldly things, the less shall we amuse ourselves with any high hopes and expectations concerning them. But since we hope for what we see not, for a happiness far exceeding any thing we have ever seen, or can see, we patiently wait for it, and find something in the greatness of the prospect, to repay the tediousness of the most afflicted circumstances, and to excite us to prepare for it by cultivating a suitable temper in all its branches.

Such hope doth our holy profession administer to us, for our support amidst all the difficulties of our Christian course; and we have moreover this important privilege, that the Holy Spirit of God graciously lendeth us his helping hand under all our burdens and infirmities; so that we are not left to sustain them alone: which

681,) that here is an allusion to the two kinds of adoption among the Romans; the first of which was private; the second, public in the forum, when the adopted person was solemnly declared and avowed to be the son of the adopter. Compare Luke xx. 36.

Deliverance, &c.] That redemption sometimes signifies deliverance, is very certain. Compare Luke xxi. 28; Eph. i. 14; Heb. xi. 35.

• Lendeth us his helping hand.] I know not how better to render that expressiv phrase, συνεισπασματινις, which liter ally expresses the action of one who helps another to raise or bear a burden, by takin hold of it on one side, and lifting it or bearin it with him; and so it seems to intimate the obligation on us to exert our little strength, feeble as it is, in concurrence with this almighty aid.

In the mean time, the Spirit helps their infirmities.

is of vast moment in many respects, and particularly in the conduct of our devotions; for we are surrounded with so much ignorance and prejudice, that in many instances we do not know what we should pray for as we ought, because we know not on the whole what may be best for us: but the Spirit itself manages these affairs for us, guiding our minds to suitable petitions, and exciting in them correspondent affections, and sometimes inspiring us with that intense ardour of holy desire which no words can express, but must therefore vent themselves in unutterable groanings. But though we are not able to speak these desires, they are not concealed from God: he who searcheth the inmost recesses of human hearts, knoweth what [is] the mind of the Spirit; he reads all the secret agitations of our spirits which answer to the emotions of his; for he manages affairs for the saints according to [the] gracious [will] and appointment [of] God: a circumstance which we cannot recollect without the greatest pleasure, and the most cheerful expectation of receiving every suitable blessing in consequence of it, and in answer to these prayers which are presented to God under such influence.

IMPROVEMENT.

For ever adored be the Divine goodness, in sending down verse his Spirit on such sinful creatures, to help our infirmities; to implant, and to excite graces in our hearts, to be a source of present delight and of eternal happiness. May we feel him helping our infirmities, and improving our joy in the Lord, to such a degree, that all our devotions may be animated sacrifices. Let not the want of expression in that case trouble us; these unutterable groanings are sometimes the sweetest music in the ear of God. 27

† The mind of the Spirit.] The phrase is here φωνημα τι σινωμαλος, the very same that was used ver. 6; and expresses not merely the meaning, but the temper and disposition of the mind, as under the influences of the Divine Spirit, pursuing and breathing after such blessings as suit its rational and immortal nature.

‡ Manages affairs for the saints, &c.] I agree with a late ingenious writer, several times mentioned before, in rendering πνεχμασιν υπερ αγων, manages affairs for

the saints, as the office of an intercessor with God is so peculiarly that of Christ, our Advocate with the Father, 1 John ii. 1. As for the phrase καλα Θεο, it is capable of many different significations; but I do not think it here signifies the same with φωνημα τι Θεο, in the presence of God, but rather on the part of God, that is, by his appointment, or perhaps, as we render it, according to the will of God. I have therefore retained our version, and included both the senses in the paraphrase.

Reflections on the aid and first fruits of the Spirit.

Well may such fervent groanings be excited, when we view xvii. that great and glorious Object which the gospel proposes to our verse hope. Let us encounter the sufferings of the present time, with a fortitude becoming those that see them so short and so far over- 18 balanced by the immense and boundless prospects which lie beyond them; prospects of unclouded lustre and unmingled felicity. When we consider the state of that part of the world in which 19 Christianity is unknown, or of those among whom it is a mere empty form; when we consider the vanity to which that part of God’s creation is subject, let it move our compassion, and our 20 prayers, that the state of glorious liberty into which God has already brought those who by faith in Christ are his children, may become more universally prevalent; and the knowledge of the 21 Lord cover the earth as the waters cover the channel of the seas. O that Divine and Omnipotent grace may give a birth to that grand event, in the expectation of which nature seems in pangs; such a birth, that nations might be born in a day; and where the children are born, may it give a more abundant growth and 22 more happy increase. We have received what the travailing creation has not, the first fruits of the Spirit, and they must surely excite us to groan 23 after the redemption of our bodies: yet still with humble submission to the will of God, waiting his wisely appointed hour for the dissolution, and for the restoration of them. That God, in whose hand these important events are, best knows how long to exercise our faith, whether in this mortal world, or in the intermediate state; nor should any delay be esteemed long by those who have so cheerful an hope of enjoying God for ever.

Romans 8:28

The apostle represents other advantages for holiness which the gospel gives us; particularly those which arise from an assurance that all things shall work together for our good; and from the view we have, as true Christians, of an eternal gracious plan which God has laid for our happiness, in pursuance of which he hath already done such great things for us, especially in sending his Son for our redemption; whence his people may be assured, that no accusation shall prevail against them, and no temptations separate them from his love. Rom. VIII. 28, to the end.

xviii. ROMANS VIII. 28. I HAVE taken occasion to hint at many privileges, which, in consequence of participating of the gospel, you enjoy: and now I must ROMANS VIII. 28. AND we know that all things

work together for good, to them that love God.

add this to the rest, that though our afflictions may lie heavy upon us, and though our burdens may continue long; yet we assuredly know, that all things which occur in the course of Divine Providence, either in their present and immediate, or future and more remote consequences, do, and shall work together for real and everlasting good to them that sincerely and prevalently love the blessed God, and are by Divine grace called, and formed to this happy principle, according to [his] gracious and effectual purpose. We have this confidence, I say, because God in his eternal counsels designed this, and appointed a proper series of subordinate causes to make way for that blessed event in which all is to terminate; establishing a certain connection between the one and the other; a connection, which in the greatest distress is our confidence and our joy. For whom he foreknew, as the objects of his peculiarly favourable regards, knowing with everlasting complacency his own thoughts of peace towards them, (compare Jer. xxix. 2,) he did also predestinate [to] stand in a peculiar relation to the great Redeemer, and [be] made in due time conformable to the image of that glorious and blessed Person, even Jesus his only begotten and best beloved Son, who is now exalted high above all heavens. He appointed, I say, such a conformity between him and them, that he might be, and appear to be, the firstborn among many brethren: and might at length see many of his brethren by his means sharing with him

All things which occur in the course of Divine Providence, &c.] It is so plain, from the whole context, that the apostle only speaks of providential events, and it is so evident, that the universal expression all is sometimes to be taken in a limited sense, that it must argue, I fear, something worse than weakness, to pretend that sin is comprehended in the apostle’s assertion. Plato’s sentence so nearly parallel to this, is a commentary infinitely preferable to such an explication, “Whether a righteous man be in poverty, sickness, or any other calamity, we must conclude that it will turn to his advantage, either in life or death.” See Plato de Rep. lts. ix.

b Whom he foreknew, as the objects of his peculiarly favourable regards] To know, sometimes signifies to favour, Amos iii. 2; 2 Tim. ii. 19; Exod. xxxiii. 12, 17; Psal. i. 6; Jer. x. 14; Rom xi. 2; 1 Pet. i. 2; Hos. xiii. 5; and they who interpret these verses, as Mr. Locke, and many others do, of God’s intending to bring the Gentiles into the church on a footing of equal privileges with the Jews, must certainly take the word in this sense. But the reader will easily perceive, by my paraphrase, that I consider them as applicable to all true Christians, whether originally of Jewish or Gentile descent; as the privileges themselves relate not to communities, as such, but to individuals.

or, being chosen, and called, and justified, they sh

in that happiness to which he is now received, and in which he shall for ever shine, distinguished from them all in rays of peculiar glory. To this felicity did the Father of mercy decree to raise a part of our fallen and miserable race; and those whom he thus predestinated he in due time hath called, or will hereafter in their succeeding generations call, by the invitations of the gospel and operations of his Spirit, to repent and believe, that so they might claim the promised blessings, in virtue of that everlasting covenant which they cordially embrace; and whom he hath thus called, he hath, on their compliance with that call, justified,ᶜ freed them from the condemning sentence of his law, and given them a pleadable right to a full acquittal at his bar; and those whom he hath thus justified, he hath also glorified,ᵈ that is, he hath appointed they should ere long attain to complete glory and happiness, to which, by virtue of their union with him, they may be said even now to arrive. (Eph. iii. 4.)

On the whole, what shall we therefore say to these things, or conclude upon this review? Surely we may courageously defy all our enemies, and say, If that God, who hath all power in himself, and all the events of time and eternity under his direction, [be,] as we have heard, for us, who [can] presume to [be] against us, or be able to do us any hurt by the fiercest

ᶜ Whom he hath called, he hath justified.] Barclay pleads that this justification must include holiness, or it is left out of the chain. Barcl. Apol. p. 221. But the apostle had so plainly declared in the beginning of the chapter, that a freedom from condemnation was the peculiar privilege of those who walk after the Spirit; that it was the less necessary for him here distinctly to mention sanctification.

ᵈ Whom he justified, he glorified.] It is plain, that justification is here considered as distinct from, and prior to, glorification; and consequently, that there is a sense in which believers may be said to be justified now, (as they often are, compare Luke xviii. 14; Acts xiii. 39; Rom. v. 9; 1 Cor. vi. 11,) though it is at the great day, that their complete justification will be declared, and there seems generally to be an ultimate reference to that great transaction, in the use of this forensic term. (Mat. xii. 37; Rom. ii. 13; chap iii. 30.)

To suppose that Christians are said to be glorified merely in reference to the Spirit of glory now resting upon them, (1 Pet. iv. 14,) is limiting the phrase to a sense less sublime and extensive than it generally has, particularly ver. 17, 18; 2 Cor. iv. 17; Col. i. 27; chap. iii. 4; 1 Thess. ii. 13; 1 Pet. v. 10; to which a multitude of other texts might be added, where glory refers to the exaltation and blessedness of the future state. This is a memorable instance, and there are scores, and perhaps hundreds more, in which things, that shall certainly and speedily be done, are spoken of as done already. Moses gave a remarkable example of this noble language of faith, in his song, (Exod. xv. 13, &c) on the destruction of Pharaoh in the Red sea; and the prophets and apostles have continued it in a variety of triumphant passages, which it will be a great pleasure to the pious reader to observe for himself.

spared not his own Son, shall give us all things.

opposition, while we are guarded by such a Protector? Yea, I may add, not only what have we to fear, but what have we not to hope and expect, in connection with such views as these? He that spared not his own, his proper and only begotten Son, when even his blood and life came into question, but willingly delivered him up to agony and death, that he might be a Sacrifice for us all, how shall he not with him freely grant us all other things, subservient to our truest happiness; which may now be regarded as the purchase of his blood? We may reasonably conclude that what is now withheld, would be detrimental, rather than advantageous to us.

Upon the whole then, we may take courage, and say, who shall lodge any accusation against the elect of God, against those who love him, and have been, as we before observed, predestinated and called according to his eternal purpose? [Is it] God? What! he who himself justifieth as the prophet in his own case expresses it. (Isa. 1. 8, 9.) He is ready to answer all objections, and solemnly to pronounce us absolved. Who [is] he then that condemneth? [Is it] the Lord Jesus Christ, whom we know to be appointed as the final Judge? What! doth he condemn, who hath died to expiate our guilt, and rescue us from condemnation? Tea rather, (which is the most delightful consideration of all,) who is risen again? Shall he undo the purposes of his death and resurrection? He who is now sitting at the right hand of God, where he appears under a quite contrary character, and is also making intercession for us; undertaking the management of our affairs, and, far from accusing us, appears ready to answer all accusations brought against us, and to frustrate all the designs of our enemies?

c Who shall lodge any accusation, &c.] This yeaesess plainly signifies. By the elect of God many understand the Gentiles; but as it is certain, the phrase, whatever it imports, is not to be confined to them, and is presently after used of believing Jews, (Rom. xi. 5, 7, 28,) it seems highly reasonable, to consider it here, as including them also; especially as their unbelieving brethren might be ready to lodge the heaviest accusations against them, as deserters and apostates from their

own law, if they acted on the principles the apostles had been laying down in the former chapter.

d God who justifieth, &c.] I here follow the pointing proposed by the learned and ingenious Dr. Sam Harris, (in his Observations, p. 54, 55,) which greatly illustrates the spirit of this passage, and shews, how justly that author adds, that it is remarkably in the grand manner of Demosthenes.

VOL. 4.

8 Nothing therefore shall separate us from the love

SECT. xviii. Confident therefore in his protection and favour, we defy them all; and say in strains of yet sublimer triumph, who shall separate us from the love of Christ? Who or what shall dissolve that union to him, which is our great security, and be able to alienate our hearts from him, who is the Source of such invaluable blessings, and hath displayed such incomparable riches of grace? [Shall] the severest affliction,ᵍ or the most pressing straits, or the most cruel persecution, to the inconveniencies and extremities of which we may indeed be exposed in our Christian warfare; or hunger, if we be starving in desolate places,ʰ or nakedness, if it had not so much as sheepskins or goatskins to cover it; or, in a word, any other peril, to which in our different situations we may be exposed, or even the drawn sword of our blood-thirsty enemies ready to be plunged into our defenceless bosoms? It may indeed cut short the residue of our mortal days; as it is written, in words which may justly be applied to us, (Psal. xlv. 22,) “For thy sake we are without remorse killed all the day long; we are accounted as so many sheep destined to the slaughter, and delivered over to it without resistance on our part, or mercy on that of our enemies.”

37 Nevertheless, while we appear in so weak and helpless a state, we do in all these things more than conquer, we triumph in certain and illustrious victory, through him who hath loved us, and, having redeemed us to God by his own blood, will secure us amidst all these temptations, and finally shew that our sufferings and death have been precious in his sight, and have made a part in his merciful scheme for our more exalted happiness.

38 Well may I thus boast of the securest and completest victory, even amidst the combat; for I am persuaded, that neither the fear of death, in any imaginable form of terror, nor

g Shall affliction, &c.] None can imagine that Christ would love a good Christian the less for enduring such extremities for his sake. The text must therefore be intended to express the apostle’s confidence, that God’s invariable love to his o le, illustrated already in so glorious a manner, would engage him to support them under all their trials, by vital communications of Divine strength.

h Hunger.] The word πυρς is more extensive than famine, and may be applied to personal, as well as public necessity.

Reflections on the fruits o the everlasting ove o Go .

angels, nor princi- the hope and desire of life, in the most agreea- sect. palities, nor powers, ble circumstances that can be imagined, nor xviii. nor things present, all the efforts of infernal angels, nor of princi- Rom. r things to come, palities, nor of powers,¹ however various their viii.38 rank. however subtle their artifices. however

furious and malignant their rage may be, nor things present, difficult as they are, nor things future, extreme as they may possibly prove, Nor the height of prosperity, nor the depth of adversity, nor any other creature, above or beneath, in heaven, earth or hell, shall be able to separate any of us, who are Christians indeed, from the love of the Almighty and ever blessed God, which is graciously given us in Christ Jesus our Lord,² by a tenure so certain, that it shall never be lost: and being thus secure that nothing shall separate us from that, we assuredly know that nothing can, on the whole, hurt us; and feel a courage which nothing can dismay.

IMPROVEMENT.

O BLESSED souls indeed, who having been in the eternal coun- verse cils of the Divine love foreknown and predestinated, are, in con- 29, 30 sequence thereof, called and justified, as the earnest of being ere ong glorified! Who would not desire to see his own title to rivileges so inestimable as these? And how shall we know that we have our part in them? How but by securing an evidence, 28 that we love God? Then may we be assured that all things shall work together for our good, and glory in it, that we are the elect 33 of God; to whose charge therefore nothing shall be alleged, since 34 God justifieth; whom none shall condemn, since Christ died to expiate our sins, and is ascended into heaven continually to intercede for us. In cheerful dependence on his patronage and care, let us bid defiance to all our enemies, and be willing to submit 35 to the greatest extremities, since they shall not be able to sepa- 36

¹ Angels, principalities, and powers.] good angels would attempt to separate men from Christ’s love,) I must adhere to it. ² Elmer (Observ. Vol. II p. 42) has suffic- ³ Shall separate us, &c.] Archbishop iently shewn that good angels are some- 4 Tillotson thinks (Vol. I. p. 491) Paul times called powers, to express their be- speaks thus confidently in reference to ing used as instruments of the Divine himself, and the experience he had passower, (compare Eph. i. 21; chap. i. 10; ed through of so peculiar a nature; bu Col i. 16; chap. ii. 10,) as likewise that he seems to me to found the argument on as: as may signify magistrates, compare considerations common to all Christians, Tit. iii. 1. But as it is certain that evil ver. 28, and the connection is such, that angels are called principalities and powers, if these latter clauses are limited to St. (Eph vi. 12; Col. ii 15,) and as that in Paul, I do not see how the preceding ca terpretation of the words best suits the be extended farther. context, for it is not to be thou- ht that

The apostle professeth his affection for the Jews;

rate us from the love of Christ, even though for his sake we should xviii. be killed all the day long, and accounted as sheep for the slaughter. O blessed souls, whom neither death, nor life, nor angels, nor verse any other creature, shall be able to divide and cut off from the love 38, 39 of God! What then can harm us? what evil can we then suffer? what good can we want? When God is for us, and when we are sensible of his love in giving us his Son, how can we allow our- §2 selves to suspect his readiness with him to give us all things truly reasonable or desirable? All other blessings, when compared with these, will appear unworthy of a mention; and we should have great reason to suspect, that they were not ours, if we did not find a heart superlatively to value them above every thing else.