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None can lay any thing

CHAP. VIII.

to the charge of God's elect.

A. M. cir. 1962, he not with him also freely give us all is even at the right hand of God, A.M. cir. 4062

A. D. cir. 58.

An. Olymp.

cir. CCIX. 2. A.U.C.cir.811.

things?

33 Who shall lay any thing to the charge of God's elect? * It is God that justi

fieth,

b

a

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who

A. D. cir. 58.

a who also maketh intercession An. Olymp.

for us.

cir. CCIX. 2. A.U.C.cir.811.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Mark 16. 19.

a Isai. 50. 8, 9. Rev. 12. 10, 11.- Job 34. 29.
Col. 3. 1. Heb. 1. 3. & 8. 1. & 12. 1. 1 Pet. 3. 22.

a Heb. 7. 25. & 9. 24. 1 John 2. 1.

own Son for us all, can he withhold from us any minor blessing? Nay, will he not, on the contrary, freely give us all things? For if he told Abraham, who is the father of the faithful, and representative of us all; and with whom the covenant was made, that, because he had not withheld from him his only son Isaac, but delivered him up to that death || which he thought his God had required; in blessing, he would bless him; and in multiplying, he would multiply him; that his seed should possess the gate of his enemies; and that in it, all the nations of the earth should be blessed, Gen. xxii. 16-19. Will HE not give us all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really; in order to purchase every blessing that the soul of man can need; and that the hand of God can dispense.

Verse 33. This, and the two following verses, contain a string of questions most appropriately introduced, and most powerfully urged; tending to shew the safety of the state of those who have believed the gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics :

conjunction with his divinity: and there, he maketh intercession for us: manages all the concerns of his own kingdom in general; and of every member of his church in particular.

I

Verse 35. Who shall separate us from the love of Christ?] do think, that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ: and the gracious provision God had made for their support and final salvation. As in this provision, God had shewn his infinite love to them in providing Jesus Christ as their sin-offering; and Jesus Christ had shewn his love, in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God, to that Christ who had first loved them. Therefore, the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? But, who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow, shew that this is the sense of the passage; for the tribulation, distress, &c. which he enumerates, are things by which they might be affected; but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them and while it affords a strong presumption of their" perseverance; furnishes a most powerful argument against" apostasy.

"Who shall lay any thing to the charge of God's elect?God who justifieth? Who is he that condemneth ?-Christ who died? Or rather who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ ?-Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?"-In all these questions the Shall tribulation?] Oxis, grievous affliction, or disapostle intimates that, if neither GOD nor CHRIST would tress of any kind: from xw to compress, oppress, bring any charge against them who love him, none else could.straiten, &c. any thing by which a man is rendered miserAnd as God justifies, through Christ who died; consequently able. no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified, freely forgiven them their trespasses.

For the proper meaning and sense of the terms chosen, elect, called, &c. &c. see the discourse prefixed to this Epistle and especially sect. vi. p. xxii. &c. and sect. vii. p. xxvii. &c.

Verse 31. Who is even at the right hand of God] To which he has exalted our human nature, which he took in

Or distress?] TEVOXwpia, a word of nearly the same import with the former; but more intense in its signification. It signifies straitness, being hemmed in on every side, without the possibility of getting out, or escaping: from 58vos strait, or narrow; and Xwpos a place.

Or persecution?] Ayuss, from duxw, to pursue, press upon, prosecute: signifies such pursuing as an enemy usés, in order to overtake the object of his malice, that he may destroy him.

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39 Nor height, nor depth, nor any other

37 Nay, in all these things we are more than creature, shall be able to separate us from the conquerors through him that loved us. love of God, which is in Christ Jesus our

38 For, I am persuaded, that neither death, Lord.

a Ps. 44. 22. 1 Cor. 15. 30, 31. 2 Cor. 4. 11. 1 Cor. 15. 57. 2 Cor. 2. 14. 1 John 4. 4. & 5. 4, 5. Rev. 12. 11.

e Eph. 1. 21. & 6. 12. Col. 1. 16. & 2. 15. 1 Pet. S. 22.

Or famine?] Auos, from iw to fail; the total want thing whatever,) shall be able to separate us, who love God, of bread, and all the necessaries of life.

Or nakedness?] Tuμvorys, being absolutely without clothing; forcibly expressed by the derivation of the word yula μova exwv, having one's limbs only, being totally unclothed.

Or peril?] Kivduvos, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived from xive Tas oduvas, it excites anguish; because much evil is felt, and much more feared.

Or sword?] Maxaipa, slaughter; the total destruction of life; and especially beheading, and such like, done by order of the civil magistrate; for the word is used in this Epistle, chap. xiii. 14. to signify the authority and power which he has of judicially terminating life; i. e. of inflicting capital punishment.

Verse 36. As it is written] And these are no more than we may naturally expect from the present constitution of the world; and the positive predictions of the prophet, Psal. xliv. 22. who foresaw that a wicked world would always persecute and oppress the true followers of God.

Verse 37. Nay] As the prophet adds, in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, verse 17, 18. so all these things may happen unto us: but in all these things we are more than conquerors; we abide faithful in the new covenant of our God; and HE is faithful who has promised to support and make us more than conquerors; i. e. to give us a complete triumph over sin, and death, and hell; not leaving one enemy unsubdued.

Verse 38. For, I am persuaded] After the blessed experience we have had of support, by the grace and Spirit of him that loved us; that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future.

Verse 39. Nor height of honour; nor depth of ignominy; nor any other creature, oute tis HTIOIS ETEρa, (nor any other

from the love of God, which he has vouchsafed to us, in Christ Jesus. See Whitby. And for further observations on the subject of the 29th and 30th verses, see at the end of the chapter.

1. The confidence expressed by the apostle, at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives, is as natural and forcible as it is legitimate. The permanency of the Christian church, in all the tribulations it has endured from Pagans and Papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his church in general, (the collective body of those who believe in the Lord Jesus, love and obey him,) he does for every individual in that body; no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being; that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God, which is in Christ Jesus. The Reader, who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor, "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the gospel; it breathes the true Spirit of Christian magnanimity; raises our minds far above all things created; and shews, in a bright and heavenly view, the greatness of soul, and the strong consolation which the gospel inspires. God grant, that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the gospel, despise all that is great, and happy, and glorious!"

2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person pro

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fessing godliness and while, from the viith chapter, they learn that they have an infected and morally diseased nature, they should learn from the viiith that, to destroy the work of the devil, was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ, ...o is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons, professing Christianity, more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions, which being misunderstood, seem to favour this doctrine, is read and incessantly quoted: the viiith chapter, though given by the same inspiration, yet, because it so strongly shews the necessity of being saved from all sin, is seldom read, and scarcely ever quoted!

of the preceding chapter.

the brute creation are capable of this choice; and it is evident that they are not placed in their present misery, through either their choice or their sin: and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made; and of which they have been deprived through the transgression of man. 8. To say, that the enjoyments which they have in this life, are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labour and toil, and without death; and all those sufferings which arise from its pre-disposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence, as the slaves of men. Therefore,

life, they have much less than they would have had, had not sin entered into the world; and, consequently, they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator. 9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation. 10. Hence it is reasonable to conclude, that, as from the present constitution of things, they cannot have the happiness designed for them in this state, they must have it in another.

4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the 2nd chapter of Acts. On the subject of the prescience and predestination mentioned here, verses 29 and 30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men, have very little place in the texts in question. After a long and serious

3. The restoration of the brute creation, to a state of hap-allowing that they have even gratification and enjoy ment in piness, has been thought by several, to be the doctrine of verses 19-25. In the notes on those verses, I have given reasons against this opinion; and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed there are several reasons which render the supposition very probable. 1. The brute creation never sinned against God; nor are they capable of it; and, consequently, cannot be justly liable to punishment. 2. But the whole brute creation is in a state of suffering; and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly? 3. As they appear to be necessarily involved in the sufferings of sinful man; and yet neither through their fault nor their folly; it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their suf-investigation of this business, I am led to conclude that, ferings. 4. That they have no compensation here, their afflictions, labours and death, prove; and if they are to have any compensation, they must have it in another state. 5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them. But, since the fall of man, they never had that happiness; and, in their present circumstances, never can. 6. In reference to intelligent beings, God has formed his purposes in reference to their happiness, on the ground of their rational natures. He has decreed, that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore, his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please; and that misery shall be the result of their refusal. 7. But it does not appear that

whether the doctrine of the decrees be true or false, it does not exist in these verses.

No portion of the word of God has been more unhappily misunderstood, than several parts of the Epistle to the Romans; because men have applied to individuals, what belongs to nations; and referred to eternity, transactions which have taken place in time.

We have already seen that one grand aim of the apostle in writing this Epistle, was-1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God: yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges: and, 2. That as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews; and therefore had, by the gospel, called them to a state of salvation; and to this display

Observations on particular parts

ROMANS.

of his
mercy, the two verses in question seem particularly to
refer; and shew us not what God will do for some selected
individuals, but what he has already done for nations.

of the preceding chapter.

It is strange that so obvious a meaning of the passage should not have been noticed; but the word doğal, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense, in the passage in question, fixed the mean

applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage; and the whole scope of the Epistle, and especially of the context, which shews, that this is the sense in which it should

trate the infinite mercy and wisdom of God; they shew that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth, and be saved. Hence, whatever he did for the Jews, he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the

After having shown that the whole Gentile world was groaning and travelling in pain together, waiting for the manifestation of the sons of God; he shews that it was, accord-ing of the preceding terms; and thus the whole passage was ing to the affectionate purpose, psies of God, that the Gentiles should be also called into the glorious liberty of the sons of God; into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word poywoxw, which literally sig-be understood. The passages understood in this way, illus. nifies to know, or discern beforehand; and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from y yada, in Hebrew, but also from the simple verb yvwonw, in Greek, by which it is translated; and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use, among the best Greek writers, proves : and it is evident, that the apostle uses the word in the sense of loving, being graciously affected to, in chap. xi. 2. I say then, hath God cast away his people, which he FOREKNEW, óv πρoɛɣvw; to whom he has been so long, graciously affected? ||former; he ALSO foreknew, predestinated, called, justified, By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proofs of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, chap. iii. 29. and to prove this, is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews: and being thus graciously dis-off-thou (the Gentiles,) standest by faith.—If God spared posed towards them, he determined powpics, from πpo, before, and opit, to bound, define, &c. he defined, circumscribed, and determined the boundaries of this important business, from the beginning, that they also should be taken into his church, and conformed to the image of his Son: and as Jesus Christ was to be their pattern, it must be by his gospel that they should be brought into the church; and consequently, that bringing in, could not take place before the revelation of Christ. Having, therefore, thus foreknown, and thus predestinated them also, he called them ALSO by the gospel; he justified them ALSO, on their believing; and he glorified them ALSO, dignified them also with the same privileges, blessings, honours, and divine gifts: so that they were now, what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were; the called, the justified, the highly honoured of God. 'See the note on ver. 30.

and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honour. As the Jews forfeited their pri vileges, and now, instead of being glorified, instead of being highly honoured, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have ||uot made a proper use of their election, they are now reprobated: so a similar reverse awaits the Gentiles, if they sin after the similitude of their transgression: and, it is against this, that the apostle so solemnly warns them, chap. xi. 17-22. Because of unbelief they, (the Jews,) were broken

not the NATURAL BRANCHES, take heed lest he also spare not THEE. Behold the goodness and severity of God! on them which FELL, severity; but towards THEE, goodness, IF THOU CONTINUE in his goodness; otherwise, THOU ALSO shalt be cut off.

5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation; and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the gospel, or those especial blessings received by believ ing souls;) so every person professing godliness, should be jealous over himself lest he should trifle with matters of eter nal moment: for, should he even neglect so great a salvation, his escape would be impossible; Heb. ii. 3. and if so, to what severe punishment must they be exposed, who despise and reject it?

2

The apostle's great concern

CHAP. IX.

for his countrymen.

CHAPTER IX.

Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, 1-3. Whose high privileges he enumerates, 4, 5. Points out the manner in which God has chosen to communicate the knowledge of his name, to both Jews and Gentiles; and how he deals, whether in judgment or mercy, with individuals; and produces the cases of Abraham, Isaac, Jacob, Esau and Pharaoh, 6-17. God shews mercy and judgment as he thinks proper, and none has a right to find fault with his proceedings, 18-20. He has the same power over the human race, as the potter has over the clay, 21-23. The prophets predicted the calling of the Gentiles, and the rejection of the Jews, 24-29. The Gentiles have attained to the knowledge of God's method of saving sinners; while the Jews have not attained this knowledge, 30, 31. The reason why the Jews have not attained the salvation provided for them in the gospel, 32, 33.

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To this, and the tenth chapter, Dr. Taylor has prefixed of the world. And the event has proved that his declarations the following judicious summary :—

were dictated by the Spirit of truth.

It is observable, that agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection, a subject extremely painful to his thoughts, otherwise than in a wish, that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, ; (ix. 3.) till he comes to chap. xi. where he has much to say in their favour, even considered, as at present, rejected. But it is very evident that his arguments, in this chapter, rest on the supposition that the main body of the Jewish nation would be cast out of the visible kingdom of God; and it is for this reason, that in this, and the two following chapters, he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing; or of calling and election. The Jews were rejected and reprobated: the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals.

The apostle having largely proved, in the preceding chapters, that the grace of God extends to the Gentiles, as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant; to which blessings the Jews cannot have a title any other way. Hitherto, the apostle has not considered the Jews as rejected, except in an indirect way; but that they had the possibility of continuing in the church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God: and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you? But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God, under the notion of calling or invitation, and of election or choice: which shews that he views the two parties in a light different to that in which he had before placed It is upon this rejection of the Jews, that the calling and them. The Gentiles he considers as invited into the kingdom election of the Gentiles rest. If the Jews be not rejected, of God, and as chosen to be his people; and the Jews, he but are still the visible church and kingdom of God; then, considers as left out and rejected; for, as the main body of the Gentiles, according to the most proper inference from the them had now rejected the gospel of Christ, he saw that God apostle's doctrine, have no right to the blessings of the kingwas about to unchurch them, overturn their polity, destroy dom. Instead of being invited or called, they are intruders their temple, and disperse them over the face of the earth. at the heavenly feast; and this, the unbelieving Jews Thus, he knew they would be accursed, or anathematized || laboured to prove, and thus unhinge the believing Gentiles by

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